1.   Some time ago, in relation to the noumenal objectivity of metachemistry, I conceived of the concrete ethereal, as though in respect of a photon-based elemental-particle equation especially germane to free will, and in contrast to this posited, in relation to the noumenal subjectivity of metaphysics, the abstract ethereal, as though in respect of a proton-centred elemental-wavicle equation especially germane to free soul, so that one had a noumenal antithesis between the one and the other - alpha and omega of the overworld.

2.   Likewise in relation to the phenomenal objectivity of chemistry, I conceived of the concrete corporeal, as though in respect of an electron-based molecular-particle equation especially germane to free spirit, and in contrast to this posited, in relation to the phenomenal subjectivity of physics, the abstract corporeal, as though in respect of a neutron-centred molecular-wavicle equation especially germane to free ego, so that one had a phenomenal antithesis between the one and the other - alpha and omega of the world.

3.   Obviously, it was no longer possible for me, from that point on, to distinguish the noumenal absolutism of space/time from the phenomenal relativity of volume/mass in terms of abstract and concrete.  For such terms had now become synonymous with wavicles and particles, 'wavicular' and 'particular'.  That which was noumenal, and effectively upper class, could be concrete or abstract, 'particular' or 'wavicular', but it would be so in relation to the ethereal, that is, to the noumenal spheres of metachemistry on the one hand and of metaphysics on the other, or, in simple elemental language, of fire and air, the vacuous objectivity of the one contrasting with the plenumous subjectivity of the other.

4.   Similarly that which was phenomenal, and effectively lower class, could also be concrete or abstract, of a particle orientation or of a wavicle orientation, but it would have to be so in relation to the corporeal, that is, to the phenomenal spheres of chemistry on the one hand and of physics on the other, or, in simple elemental language, of water and vegetation (earth), the vacuous objectivity of the one contrasting with the plenumous subjectivity of the other.

5.   Hence the concrete and the abstract were opposites on both noumenal and phenomenal planes, and in no sense could it be argued that there was a parallel between abstraction and the noumenal and concretion and the phenomenal, as though the former were simply higher than the latter, higher, that is, in terms of appertaining, plane-wise, to space and/or time as opposed to volume and/or mass.

6.   Nor, conversely, could it be argued that there was such a parallel between abstraction and the ethereal and concretion and the corporeal, as though the ethereal was invariably abstract and the corporeal concrete.  A parallel there certainly was between the ethereal and the noumenal on the one hand and between the corporeal and the phenomenal on the other hand, but the ethereal, as with the noumenal, could be concrete or abstract, the corporeal, as with the phenomenal, likewise.

7.   Now we argued that both the ethereal and the corporeal were concrete when associated, in metachemistry, with the elemental particles of photons and, in chemistry, with the molecular particles of electrons, both of which carried a negative charge and were based, in consequence, in vacuous objectivity, and pretty much as female elements - as female, in effect, as fire and water.

8.   Conversely we argued that both the corporeal and the ethereal were abstract when associated, in physics, with the molecular wavicles of neutrons or, more correctly for sensibility, neutrinos and, in metaphysics, with the elemental wavicles of protons or, more correctly, protinos, both of which carried if not a positive charge then a neutral charge in the one and a positive charge in the other which were based or, rather, centred in plenumous subjectivity, and pretty much as male elements or, more correctly in relation to sensibility, elementinos - as male, in effect, as vegetation and air.

9.   For it should not be forgotten that we conceived a distinction, amounting to an antithesis, between elements and elementinos, the sensually free and the sensibly free, while still allowing for bound elements in relation to the one context and for bound elementinos in relation to the other, the former of which would appertain to subordinate males and the latter to their female counterparts.

10.  Be that as it may, a free element was more likely, we argued, to be a photon in metachemistry or an electron in chemistry than a neutron in physics or a proton in metaphysics, whilst a free elementino, by contrast, was more likely to be a neutrino in physics or a protino in metaphysics than an electrino in chemistry or a photino in metachemistry. 

11.  In fact, we distinguished the free from the bound in terms of metachemistry and antimetachemistry in respect of photons and photinos, chemistry and antichemistry in respect of electrons and electrinos, and, conversely, the bound from the free in terms of antiphysics and physics in respect of neutrons and neutrinos, antimetaphysics and metaphysics in respect of protons and protinos - the sensual always an element, the sensible an elementino.

12.  Therefore in sensuality metachemistry would be freely hegemonic over antimetaphysics in the noumenal sphere of space and time, the former spatial and the latter sequential, while chemistry would be freely hegemonic over antiphysics in the phenomenal sphere of volume and mass, the former volumetric and the latter massive. 

13.  Considered subatomically, the photon would reign over the proton in the noumenal sphere of the concrete ethereal, where the elemental particle was free, whilst in the phenomenal sphere of the concrete corporeal, where the molecular particle was free, the electron would reign over the neutron - at least if no other factors (about which the reader may already have learnt in connection with some preceding texts) are taken into account.

14.  Conversely, in sensibility physics would be freely hegemonic over antichemistry in the phenomenal sphere of volume and mass, the former voluminous and the latter massed, while metaphysics would be freely hegemonic over antimetachemistry in the noumenal sphere of space and time, the former spaced and the latter repetitive. 

15.  Considered subatomically, the neutrino would reign over the electrino - at least if no other factors (about which the reader may already have learnt in connection with some preceding texts) are taken into account - in the phenomenal sphere of the abstract corporeal, where the molecular wavicle was free, whilst in the noumenal sphere of the abstract ethereal, where the elemental wavicle was free, the protino would reign over the photino.

16.  Such a straightforward dominance of the one gender over the other, whether female over male in the sensual spheres of the concrete ethereal and corporeal, or male over female in the sensible spheres of the abstract corporeal and ethereal is what tends to characterize each of these class or element/elementino positions, but things are very rarely so straightforward; for, as we have seen from previous texts (alluded to above) the lower-class, or phenomenal, positions of chemistry over antiphysics in sensuality and of physics over antichemistry in sensibility tend to be overcome and conditioned from contrary upper-class, or noumenal, points of view in the interests of a more authentic concept of freedom - and hence civilization - than could accrue to either chemistry at the expense of antiphysics or physics at the expense of antichemistry, each of which are merely relative and therefore temporal shortfalls from the absolute manifestations of freedom which accord, in civilized vein, with a certain eternality and, hence, stability and continuity, whether in respect of soma or psyche, the dark or the light, evil or grace, metachemistry or metaphysics, kindness to not-self or kindness to self, eternal death or eternal life.

17.  Hence the antichemical subversion and effective overthrow of physical freedom at the behest of metachemical freedom diagonally backwards 'on high', as the bound energies of phenomenal sensibility are turned to combating or restricting the noumenally free energies of a metachemistry which has antimetaphysics under its sensual hegemonic control and is able to determine the nature of freedom, contrary to male interests, in respect of soma.

18.  Hence, too, the antiphysical subversion and effective overthrow of chemical freedom at the behest of metaphysical freedom diagonally forwards 'on high', as the bound energies of phenomenal sensuality are turned to aspiring towards the noumenally free energies of a metaphysics which has antimetachemistry under its sensible hegemonic control and is able to determine the nature or, rather, nurture of freedom, contrary to female interests, in respect of psyche.

19.  All this we have already encountered in my work, and it emphasizes how civilization itself can take such diametrically opposite forms as for the one type of stability in eternal freedom to be incompatible with and even hostile towards the other - so much so that they drift apart and remain at ideological variance with each other, to the end of excluding, as far as possible, any disruption of the prevailing norm, be it evil or graceful in primary terms for the hegemonic gender, or pseudo-foolish or pseudo-punishing in secondary terms for the subordinate gender.

20.  Therefore a choice, for the world, between the concrete ethereal absolutism of a metachemical control of society in the interests of somatic freedom of a noumenally objective nature and the abstract ethereal absolutism of a metaphysical control of society in the interests of psychic freedom of a noumenally subjective nurture, which is a choice, in effect, between Science and Religion for the control and subversive dominance of political and economic alternatives more specifically germane to the world conceived as a phenomenal mean, the mean of chemistry and antiphysics on the one hand, and of physics and antichemistry on the other.

21.  It would be no exaggeration to say that in relation to the descending axis of the metachemical control of society via antichemistry at the expense of physics and in hegemonic ascension over antimetaphysics, Science dominates economics at the expense of politics to the detriment of Religion, whereas in relation to the ascending axis of the metaphysical control of society via antiphysics at the expense of chemistry and in hegemonic ascension over antimetachemistry, it would be fair to say that Religion dominates politics at the expense of economics, and to the detriment of Science.

22.  For no such antithetical adversaries as Science and Religion could possibly approach the 'world' of politics and economics from identical standpoints, but solely with a view to excluding, as far as possible, their rival for world dominance in the interests of either somatic freedom or psychic freedom, the evil stability of eternal death or the graceful stability of eternal life, the civilized darkness or the civilized light, the former of which has more to do with barbarity than with civility, the latter of which more to do with culture than with philistinism, though civility and philistinism both play their respective subversive parts in the 'overcoming', from opposite gender standpoints, of such relative culture and barbarity as accrue to the nominally hegemonic phenomenal elements of physics and chemistry in which the abstract corporeal and the concrete corporeal have their respective unstable existences.

23.  Compared with the evil stability of the concrete ethereal, the sinful instability of the concrete corporeal is merely death-in-life, the philistine death of bound psyche, whereas compared with the graceful stability of the abstract ethereal the good (modest) instability of the abstract corporeal is merely life-in-death, the civil life of bound soma.  Neither the one nor the other mode of phenomenal existence has any justification except in relation to either the one of the other mode of noumenal existence - evil in the case of good, grace in the case of sin. 

24.  Take away either and you have not world-overcoming authentic freedoms but world-affirming half-freedoms in which either relative evil or relative grace are the inauthentic - and unstable - antitheses for a world in which nothing properly scientific nor religious can arise, but in which either economics or politics is hyped out of all proportion to its actual worth for the benefit of a society posing as civilized but which, in reality, would be incapable of even approaching civilization from such lowly points of view.

25.  For you do not achieve civilization within the world but only over it and effectively at its expense - the expense, that is, of the inauthentic evil of chemical freedom on the one hand and of the inauthentic grace of physical freedom on the other hand, neither of which are in a position to take freedom to the noumenal, or eternal, heights of either metachemistry in the case of authentic evil or metaphysics in the case of authentic grace, the former of which appertains not to Woman the Mother but to Devil the Mother, the latter of which appertains not to Man the Father but to God the Father.