126.   Likewise in apparent complementarity to the concrete corporeal relativity of chemical sensuality one must consider the anti-abstract corporeal relativity of physical sensuality, of antiphysics, which has less to do with pseudo-crime and pseudo-evil than with sin and folly, the antihumanist and antinaturalist more (compared to most) wavicle/less (compared to least) particle corollaries of nonconformism and realism which, in chemistry, paradoxically take a less wavicle/more particle guise.

127.   Contrariwise, in seeming complementarity to the abstract corporeal relativity of physical sensibility one should consider the anti-concrete corporeal relativity of chemical sensibility, of antichemistry, which has less to do with pseudo-wisdom and pseudo-grace than with goodness and punishment, the antirealist and antinonconformist more (compared to most) particle/less (compared to least) wavicle corollaries of naturalism and humanism which, in physics, paradoxically take a less particle/more wavicle guise.

128.   Similarly, in seeming complementarity to the abstract ethereal absolutism of metaphysical sensibility one should allow for the anti-concrete ethereal absolutism of metachemical sensibility, of antimetachemistry, which has less to do with grace and wisdom than with pseudo-punishment and pseudo-goodness, the antifundamentalist and antimaterialist least wavicle/most particle corollaries of transcendentalism and idealism which, in metaphysics, have a most wavicle/least particle subatomic structure.

129.   Therefore wherever the concrete holds hegemonic sway, whether in elemental particles or molecular particles, its subordinate concomitant can only be anti-abstract, being either the antimetaphysical complement of metachemistry or the antiphysical complement of chemistry, whereas wherever the abstract holds hegemonic sway, whether in molecular wavicles or elemental wavicles, its subordinate concomitant can only be anti-concrete, being either the antichemical complement of physics or the antimetachemical complement of metaphysics.

130.   In the two aphorisms treating of the phenomenal positions above, the reader will divine that I have conceived of them in relation to the respective axes to which they properly appertain, so that a psychic emphasis at the behest of metaphysics over antimetachemistry in the one instance and a somatic emphasis at the behest of metachemistry over antimetaphysics in the other instance has been paradoxically recognized and duly affirmed as the means by which the nominal hegemonies of chemistry over antiphysics and of physics over antichemistry are subverted from below and obliged to adopt an emphasis which would not be in accordance with their own gender reality, be it psychic or somatic, but which brings the respective worldly positions to a viable compromise that avoids the sort of one-sided domination of the one gender by the other that would otherwise materialize to the detriment of worldly stability and, indeed, of the reputation of freedom, for better or worse, in relation to civilization as something that, by definition, stems from above rather than pertains to the below.

131.   Thus we return to the distinction between the diagonally descending axis from noumenal sensuality to phenomenal sensibility and the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, which is akin to a distinction between war and peace, immorality and morality, darkness and light, soma and psyche, female and male, which has to be distinguished, be it not forgotten, from pro-notself and anti-notself behaviour in relation to soma and from anti-self and pro-self behaviour in relation to psyche, vice and virtue, which, in contrast to the axial overview that I now believe should include wrong and right, cut both ways, being indicative of a distinction in the one case between the double somatic wrong of evil and good (two wrongs, now as before, not making a right), and in the other case between the double psychic right of sin and grace, not to mention their respective subordinate concomitants in soma and psyche and parallel corollaries with regard to the opposite gender, whose approach to wrongness or rightness, as the case may be, can only be of a secondary order.

132.   For the society that is primarily characterized by state-hegemonic criteria will be divisible between free soma in the Few and bound soma in the Many, as between pro-war and anti-war darkness, whereas the society that is primarily characterized by church-hegemonic criteria will be divisible between bound psyche in the Many and free psyche in the Few, as between anti-peace and pro-peace light, so that freedom will in each case appertain primarily to the Few rather than to the Many, who for the sake of worldly stability can only be bound, though more so in respect of the anti-war Many of bound soma than in respect of the anti-peace Many of bound psyche who, traditionally at any rate, would have been encouraged towards psychic freedom in the salvation from the world of grace and pseudo-punishment.

133.   Frankly such an encouragement can, as I have said, be resurrected, albeit on a much different basis from that appertaining to verbal absolution for penitential contrition, and it is in terms of a new and revolutionary approach to encouraging the meek towards the blessings of salvation that I have dedicated my intellectual energies in order that freedom for all, whether phenomenal or noumenal, may become a permanent reality and not remain merely the preserve of the noumenal Few, whether priestly or monkish.  But this is only possible, I have maintained, in relation to the synthetically artificial transmutation, bit by bit, of the urban proletariat, and to their gradual elevation, in consequence, above and beyond the worldly parameters of sin and pseudo-crime to which, notwithstanding predatory complications from without, they are still perforce attached, not least in respect of political sovereignty and its economic or judicial concomitants within the world.

134.   For if the diagonally descending axis of state-hegemonic criteria is to be undermined, the diagonally ascending axis of church-hegemonic criteria must throw off its Catholic past and be reborn in a new and altogether more relevant contemporary guise which will alone be capable of showing the way to peace and evolutionary fulfilment, not as symptomatic of some 'eternal' struggle between Evil and Good, even though there is a limited place for such reductionist logic, but rather as emblematic of the eternal distinction that exists between the darkness and the light, soma and psyche, wrong and right, an axial context ruled by evil on the one hand and an axial context led by grace on the other hand, the latter of which does not engage in any struggle with the former, the way good and evil wage unceasing war upon each other within the diagonally descending axis of state-hegemonic society, but simply goes about getting its own act together and putting its own house in order so that, somewhere further up the line, it will be sufficiently far developed as to be more than capable of not only exposing the limitations and drawbacks of the other type of civilization but, more importantly, of providing a truly viable alternative to it which will appeal so much to the generality of people that they will prefer its concept and manifestation of freedom to the other one and render the continuation of the fundamentally evil society all but impossible, impossible because untenable and, frankly, undesirable from a male and genuinely progressive standpoint, a standpoint centred in evolutionary ascent and far removed, in consequence, from such devolutionary descent as would still typify the regressive axis in which the Few are falsely free and the Many anti-falsely bound, and neither have any prospect of true freedom from out the anti-true or anti-peaceful binding of that psychic emphasis which is the precondition, now and for ever more, of salvation, whether in God the Father/Heaven the Holy Soul or, for females, in the Antidaughter of the Antidevil/the Unclear Soul of Antihell which, as we have seen, is the beautiful approach to truth and the loving approach to joy which stand to truth and joy as antimetachemistry to metaphysics in the virtuous circle of noumenal sensibility, the ultimate destiny of evolution in Eternal Life which contrasts absolutely with the vicious circle or, more correctly, square ... of noumenal sensuality and with all that, somatically languishing under the netherworldly shadow of Eternal Death, would hold the world back from its self-overcoming heavenly destiny in the otherworldly Beyond.

LONDON 2003 (Revised 2012)

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