Examining the Sensible Rejection of Sensuality from the Standpoint of Elites. The general rule on either a noumenal or a phenomenal, an ethereal or a corporeal, basis, is that the male comes properly to pass in sensibility in consequence of having rejected the antimale whose subordination to the female in sensuality precluded his moral enlightenment and kept him more or less in the position of an Antichrist. For antigods, whether as bound psychic antifathers or free somatic antisons, only exist by dint of the hegemony of devils, whether as free somatic mothers or bound psychic daughters, as antimetaphysics under metachemistry or, in terms of plane, antitime under space. Likewise antimen, whether as bound psychic antifathers or free somatic antisons, only exist by dint of the hegemony of women, whether as free somatic mothers or bound psychic daughters, as antiphysics under chemistry or, in terms of plane, antimass under volume. For gods and men to respectively come properly to pass, there must be a sensible rejection of antigods and antimen, the former, whether as free psychic fathers or bound somatic sons, constraining the noumenal female-become-antifemale to the subordinate status of antidevils, whether as bound somatic antimothers or free psyche antidaughters, as antimetachemistry under metaphysics or, in terms of plane, antispace under time, and the latter, whether as free psychic fathers or bound somatic sons, constraining the phenomenal female-become-antifemale to the subordinate status of antiwomen, whether as bound somatic antimothers or free psychic antidaughters, as antichemistry under physics or, in terms of plane, antivolume under mass. Hence no antidevils in antimetachemical antispace without gods in metaphysical time, and no antiwomen in antichemical antivolume without men in physical mass. But the rejection of antimetaphysics by the metaphysical is from pseudo-meekness to righteousness and brings in its train the eclipse of vanity by pseudo-justice as metachemistry is abandoned for antimetachemistry by noumenal females-become-antifemales, whereas the rejection of antiphysics by the physical is from meekness to pseudo-righteousness and brings in its train the eclipse of pseudo-vanity by justice as chemistry is abandoned for antichemistry by phenomenal females-become-antifemales. For the unequivocal hegemony of metaphysics over antimetachemistry is not subject, like its physical counterpart, to axial subversion at the hands of its female complement, but is free to maintain a psychic emphasis at the expense of bound soma. With physics, as with the physical, by contrast, the equivocal hegemony finds itself subject to antichemical subversion to bound somatic emphasis in consequence of the gender-based axial polarity that antichemistry establishes with metachemistry or, rather, that metachemistry, ever somatically free, establishes with antichemistry to the detriment of psychic freedom. The pseudo-righteous are subject to somatic emphasis at the expense of free psyche, whereas the righteous-proper are in an axial position, unequivocally hegemonic over antimetachemistry and axially antithetical to antiphysics, to maintain a free psychic emphasis and to constrain the antiphysical, their gender counterparts, to bound psychic emphasis at the expense of free soma, thereby precluding what would otherwise be a heathenistic emphasis, under the chemical hegemonic pressures of free females, on free soma. Such are the paradoxes of axial polarity, whether the axis be church-hegemonic/state-subordinate, as in the metaphysical-antiphysical and antimetachemical-chemical case, or state-hegemonic/church-subordinate, as in the metachemical-antichemical and antimetaphysical-physical case. But, contrary to this, are the respective class rejections of sensuality by sensible males which broadly establish the representative elites on either a righteous or a pseudo-righteous basis, with antifemale pseudo-justice or genuine justice their respective subordinate corollaries. The salvation of the antiphysical to metaphysics and the counter-damnation of the chemical to antimetachemistry is a quite separate and more paradoxically problematic matter that has not yet achieved its final, because maximum, solution. Contrariwise, the damnation of the metachemical to antichemistry and the counter-salvation of the antimetaphysical to physics will only ensue to anything like a conclusive extent in the wake of the achievement of class-elevated salvation and counter-damnation, the class-elevated as opposed to class-modified options hitherto being very much, despite appearances to the contrary, the exception to the general rule, since it is easier to transfer from sensuality to sensibility on either a noumenal or a phenomenal basis than to be transformed from the phenomenal to the noumenal or from the noumenal to the phenomenal on a sensual/sensible basis, as the class case may be. Yet even so, there are sound traditional reasons why the transference from sensuality to sensibility, to speak in general terms, on the phenomenal planes has not been encouraged and why, in consequence of axial intransigence, phenomenal sensibility was achieved more in relation to a puritanical rejection of Anglican interference than as a consequence of mass Catholic transfers from the alpha to omega, as it were, of worldly alternatives.