The Natural and Cultural Alternatives of Sensuality and Sensibility. Just as the distinction between the noumenal and the phenomenal is one of space/time vis-à-vis volume/mass, and therefore of the ethereal vis-à-vis the corporeal, whether in sensuality or in sensibility, so we have made distinctions between metachemistry and antimetaphysics at the northwest point of the intercardinal axial compass, between metaphysics and antimetachemistry at its northeast point, between chemistry and antiphysics at its southwest point and between physics and antichemistry at its southeast point, this overall framework further divided into two distinct axes, church-hegemonic/state-subordinate from southwest to northeast, and state-hegemonic/church-subordinate from northwest to southeast.  Another way of defining these noumenal and phenomenal distinctions is to differentiate the noumenal from the phenomenal on the basis of 'super' from 'non-super' (standard), with the sensual differentiated from the sensible on a heathen/Christian-like basis which is commensurate with a distinction between nature and culture, 'once born' and 'reborn' criteria.  Hence at the sensual northwest point of the intercardinal axial compass we shall find that metachemistry is both superheathen and supernatural in its female-based noumenally objective hegemony (unequivocal), whereas antimetaphysics, its subordinate antimale counterpart, is effectively anti-superchristian and anti-supercultural in its noumenal anti-subjectivity.  Down from noumenal sensuality, the sensuality of chemistry at the southwest point of the said compass will be both heathen and natural in its female-based phenomenally objective hegemony (equivocal), whereas antiphysics, its subordinate antimale counterpart, will be anti-Christian and anti-cultural in its phenomenal anti-subjectivity.  Across the axial divide to the sensibility of the southeast point of our intercardinal axial compass, it soon becomes evident that physics will be both Christian and cultural in its phenomenally subjective male-centred hegemony (equivocal), whereas antichemistry, its subordinate antifemale counterpart, will be anti-heathen and anti-natural in its phenomenal anti-objectivity.  Finally, the sensibility of metaphysics at the northeast point of the intercardinal axial compass will be both superchristian and supercultural in its male-centred noumenally subjective hegemony (unequivocal), whereas antimetachemistry, its subordinate antifemale counterpart, will be anti-superheathen and anti-supernatural in its noumenal anti-objectivity.  Hence a noumenal antithesis, across the axial divide, between metachemistry and metaphysics, supernatural superheathenism and supercultural superchristianity, with their subordinate counterparts antimetaphysics and antimetachemistry constitutive of an antithesis between anti-supercultural anti-superchristianity and anti-supernatural anti-superheathenism.  Hence, too, a phenomenal antithesis, across the axial divide, between chemistry and physics, natural heathenism and cultural Christianity, with their subordinate counterparts antiphysics and antichemistry constitutive of an antithesis between anti-cultural anti-Christianity and anti-natural anti-heathenism.  Of course, the existence, at least traditionally, of inter-class polarity between the noumenal and phenomenal manifestations of either axis is enough to ensure that neither the heathen or anti-Christian on the one hand nor the Christian or anti-heathen on the other hand have it entirely their own way, since the anti-Christian antiphysical can be saved, as we have seen, to superchristian metaphysics and, correlatively, the heathen chemical counter-damned to anti-superheathen antimetachemistry.  Likewise, if conversely, the superheathen metachemical can be damned, in the event of the other axis getting its act thoroughly together, to anti-heathen antichemistry and, correlatively, the anti-superchristian antimetaphysical counter-saved to Christian physics.  But that is to project into a potentially post-axial future, and does not take into account the influence of contemporary secularity on each axis, not least the traditionally church-hegemonic/state-subordinate one, which is in want of the possibility of substantive salvation and counter-damnation in view of the obsolescence of Catholic tradition vis-à-vis the burgeoning plethora of exemplifications of somatic licence of a synthetically artificial nature which seduce the chemical and antiphysical from their axial traditions into quasi-state-hegemonic/quasi-church-subordinate deference to the prevailing ethos.  Yet somatic freedom and its corollary of psychic binding are only germane to the female-dominated sensual points of the intercardinal axial compass, namely metachemistry over antimetaphysics at the northwest and chemistry over antiphysics at the southwest, and will always be in opposition to that which strives to establish a cultural and christianly alternative to heathenistic naturalism, be it 'super' in the noumenal 'above' or 'non-super' (standard) in the phenomenal 'below'.  The male-led struggle for psychic freedom and its corollary of somatic binding can not now be Christian but only superchristian, since it is only from the vantage-point of an unequivocal male hegemony (over antimetachemistry) in sensibility that meaningful deliverance of the antiphysical and chemical from their lowly positions at the southwest point of the intercardinal axial compass can ultimately be effected, and for that to transpire nothing short of a democratically-mandated Social Theocratic revolution in certain countries, including Eire, will suffice, since the restoration of the people to church-hegemonic/state-subordinate axial criteria cannot be established on anything short of a basis capable of levelling with and eventually countering everything that now rains down upon them, in contemporary synthetically artificial terms, from the state-hegemonic/church-subordinate vantage-point of the northwest point of the said compass.  If their paradoxical predicament of quasi-state-hegemonic/quasi-church-subordinate deference is to be countered it will take the paradoxical utilization of the democratic process to do so, and that will spell the end not only of heathenism in either of its principal class manifestations, but of everything that falls short of the superchristian requirement for the hegemonic establishment, on a Social Theocratic basis, of superculture and, subordinately to this, of an anti-superheathenism which will be the anti-supernatural corollary, in antidevilish antimetachemistry, of the triumph of metaphysics and, thus, of God.