51.  Hence the viciously immoral positivity of absolute somatic freedom has ever to be contrasted with the viciously pseudo-amoral negativity of absolute psychic binding in the noumenally sensual context of metachemistry and antimetaphysics, and both of these, in axial descent, with the virtuously amoral negativity of relative somatic binding and the virtuously pseudo-moral positivity of relative psychic freedom in the phenomenally sensible context of antichemistry and physics.

52.  Hence the viciously amoral negativity of relative psychic binding has ever to be contrasted with the viciously pseudo-immoral positivity of relative somatic freedom in the phenomenally sensual context of antiphysics and chemistry, and both of these, in axial ascent, with the virtuously moral positivity of absolute psychic freedom and the virtuously pseudo-amoral negativity of absolute somatic binding in the noumenally sensible context of metaphysics and antimetachemistry.

53.  I believe I have used such terms as 'concrete ethereal' and 'abstract ethereal' in the past - see, for example, Revelationary Afterthoughts [‘The Free Testament Quartet’] - in order to distinguish the absolute nature of noumenal sensuality from the absolute nurture of noumenal sensibility, and would like to revert to them now in order to underline the particle/wavicle distinction which exists between these antithetical manifestations of noumenal absolutism which of course operate in relation to what has been described as the elemental bias of the contexts in question, a bias that makes for either a most particle/least wavicle absolutism in the case of noumenal sensuality or, conversely, for a most wavicle/least particle absolutism in the case of noumenal sensibility.

54.  Hence not only was the concrete ethereal adjudged to be commensurate with noumenal sensuality, specifically with respect to its metachemical component, but that which was defined as concrete in an ethereal way had reference to a context typified by elemental particles in most particle/least wavicle mode in which there was a ratio of 3:1 in favour of particles as against wavicles and therefore in favour of soma as against psyche, with the emphasis very much on somatic freedom as opposed to psychic binding, which, as we now know, is merely the viciously pseudo-amoral corollary of immoral vice.

55.  Contrariwise, not only was the abstract ethereal adjudged to be commensurate with noumenal sensibility, specifically with respect to its metaphysical component, but that which was defined as abstract in an ethereal way had reference to a context typified by elemental wavicles in most wavicle/least particle mode in which there was a ratio of 3:1 in favour of wavicles as against particles and therefore in favour of psyche as against soma, with the emphasis very much on psychic freedom as opposed to somatic binding, which, as we now know, is merely the virtuously pseudo-amoral corollary of moral virtue.

56.  Similarly I have used such terms as 'concrete corporeal' and 'abstract corporeal' in the past in order to distinguish the relative nature of phenomenal sensuality from the relative nurture of phenomenal sensibility, and would like to revert to them now in order to underline the particle/wavicle distinction which exists between these antithetical manifestations of phenomenal relativity which of course operate in relation to what has been described as the molecular bias of the contexts in question, a bias that makes for either a more (compared to most) particle/less (compared to least) wavicle relativity in the case of phenomenal sensuality or, conversely, for a more (compared to most) wavicle/less (compared to least) particle relativity in the case of phenomenal sensibility.

57.  Hence not only was the concrete corporeal adjudged to be commensurate with phenomenal sensuality, specifically with respect to its chemical component, but that which was defined as concrete in a corporeal way had reference to a context typified by molecular particles in more (compared to most) particle/less (compared to least) wavicle mode in which there was a ratio of 2½:1½ in favour of particles as against wavicles and therefore in favour of soma as against psyche, with the emphasis very much on somatic freedom as opposed to psychic binding, which, as we now know, is merely the viciously amoral corollary of pseudo-immoral vice.

58.  Contrariwise, not only was the abstract corporeal adjudged to be commensurate with phenomenal sensibility, specifically with respect to its physical component, but that which was defined as abstract in a corporeal way had reference to a context typified by molecular wavicles in more (compared to most) wavicle/less (compared to least) particle mode in which there was a ratio of 2½:1½ in favour of wavicles as against particles and therefore in favour of psyche as against soma, with the emphasis very much on psychic freedom as opposed to somatic binding, which, as we now know, is merely the virtuously amoral corollary of pseudo-moral virtue.

59.  Anyone familiar with the above theories might reasonably suppose that one could proceed from the concrete to the abstract ethereal via the concrete and abstract corporeal, as though from will to soul via spirit and ego or, alternatively, from power to contentment via glory and form, but such would not, in fact, be the case; for not only are the concrete ethereal and the abstract ethereal absolutely antithetical, and therefore incommensurate, but the phenomenal positions of the concrete and abstract corporeal will not, as a rule, be independent of axial controlling agents in the noumenal sphere and therefore won't typify the world, excepting in the unfortunate event of the context of phenomenal sensuality being overly heathen in respect of an untempered chemical hegemony over antiphysics or the context of phenomenal sensibility being overly Christian in respect of an untempered physical hegemony over antichemistry, so that the one was characterized by a molecular-particle bias and the other by a molecular-wavicle bias, as suggested above.

60.  Such, however, is not how things generally pan-out in practice; for a context of phenomenal sensuality that was overly characterized by a molecular-particle bias would be heathenistically aloof, in the concrete corporeal, from the possibility of Christian or, better, Catholic redemption, whereas a context of phenomenal sensibility that was overly characterized by a molecular-wavicle bias would be Christianistically or, better, puritanically aloof, in the abstract corporeal, from the possibility of Heathen redemption which, no matter how seemingly bad from a pedantically Christian point of view, is precisely what makes for the goodness of bound soma, specifically with regard to the antichemical mode of phenomenal sensibility, and thus for axial consistency and continuity in respect of state-hegemonic criteria, which, no matter how undesirable from a more genuinely religious standpoint in which the Church was hegemonic, at least guarantees worldly stability in the context of phenomenal sensibility and thereby precludes the likelihood and, indeed, inevitability of anarchy in consequence of an unduly physical lead of society in the interests of a knowledgeable free psyche.

61.  Obviously an undue emphasis on free psyche of a physical order is no more desirable from an antichemical standpoint than an undue emphasis on free soma of a chemical order from the standpoint of  antiphysics, the revolt of males against such an emphasis almost bound to lead to tyrannical opposition on the part of the chemically hegemonic, whether literally female or not, since objective oppression directed against psyche must ever be contrasted, in sensibility, with subjective repression of soma. 

62.  Therefore neither phenomenal sensuality nor phenomenal sensibility can be left at the mercy of their respective hegemonic genders, for whom, in volume over mass, either the concrete corporeal relativity of a molecular-particle bias in the more (compared to most) particles/less (compared to least) wavicles of the chemical would spell free-somatic heathen doom to the antiphysical or, in phenomenal sensibility, the abstract corporeal relativity of a molecular-wavicle bias in the more (compared to most) wavicles/less (compared to least) particles of the physical would spell free-psychic Christian doom to the antichemical.

63.  As we have seen, what happens once inter-class axial consistency of a diagonally ascending order is introduced into the frame in the interests of both worldly and overworldly stability and continuity, is that, in phenomenal sensuality, the antiphysical partially turn the tables on the chemical at the behest of the metaphysical over the antimetachemical in noumenal sensibility, so that instead of a molecular-particle bias in overly heathen vein the lower-class male actuality of more (compared to most) wavicles/less (compared to least) particles in the relative precedence of soma by psyche is able to establish a molecular-wavicle bias commensurate with an emphasis on psyche, even if such an emphasis necessarily has to reflect the nominally hegemonic gender's actuality (in relation to the more - compared to most) particles/less - compared to least - wavicles of the relative precedence of psyche by soma) of bound psyche as the corollary of free soma, except that now it is not as the subordinate corollary of free soma but, with the psychic assistance of that which freely pertains to the overall metaphysical hegemony, effectively hegemonic over free soma in consequence of the antiphysical subversion of chemistry.

64.  Contrariwise, what happens once inter-class axial consistency of a diagonally descending order is introduced into the frame in the interests of both overworldly and worldly stability and continuity, is that, in phenomenal sensibility, the antichemical partially turn the tables on the physical at the behest of the metachemical over the antimetaphysical in noumenal sensuality, so that instead of a molecular-wavicle bias in pedantically Christian vein the lower-class female actuality of more (compared to most) particles/less (compared to least) wavicles in the relative precedence of psyche by soma is able to establish a molecular-particle bias commensurate with an emphasis on soma, even if such an emphasis necessarily has to reflect the nominally hegemonic gender's actuality (in relation to the more - compared to most - wavicles/less - compared to least - particles of the relative precedence of soma by psyche) of bound soma as the corollary of free psyche, except that now it is not as the subordinate corollary of free psyche but, with the somatic assistance of that which freely pertains to the overall metachemical hegemony, effectively hegemonic over free psyche in consequence of the antichemical subversion of physics.

65.  Thus through the paradoxical subversions of the nominal phenomenal hegemonies at the behest of their noumenal gender counterparts, neither phenomenal sensuality nor phenomenal sensibility remain contexts that could be simply defined as either concrete or abstract corporeal but, notwithstanding the basic persistence of gender influence appertaining thereto, become respectively abstract corporeal in terms of bound psyche taking precedence over free soma and concrete corporeal in terms of bound soma taking precedence over free psyche, with axial consistency established between the de facto abstract corporeal and the de jure abstract ethereal in respect of church-hegemonic society, and between the de jure concrete ethereal and the de facto concrete corporeal in respect of state-hegemonic society, each of which has its own subordinate orders of state or church, as already discussed.

66.  Hence as salvation proceeds from the relative wavicle aspects of the abstract corporeal to the absolute wavicle aspects of the abstract ethereal in respect of bound to free psyche in church-hegemonic society, thereby progressing from sin and pseudo-crime to grace and pseudo-punishment, so counter-damnation counter-recedes from the relative particle aspects of the abstract corporeal to the absolute particle aspects of the abstract ethereal in respect of free to bound soma in state-subordinate society, thereby counter-regressing from folly and pseudo-evil to wisdom and pseudo-good.

67.  Contrariwise, as damnation recedes from the absolute particle aspects of the concrete ethereal to the relative particle aspects of the concrete corporeal in respect of free to bound soma in state-hegemonic society, thereby regressing from evil and pseudo-folly to good and pseudo-wisdom, so counter-salvation counter-proceeds from the absolute wavicle aspects of the concrete ethereal to the relative wavicle aspects of the concrete corporeal in respect of bound to free psyche in church-subordinate society, thereby counter-progressing from crime and pseudo-sin to punishment and pseudo-grace.

68.  Hence there is about the diagonally ascending axis from phenomenal sensuality to noumenal sensibility a progressive/counter-regressive ascent from more (compared to most) wavicles/less (compared to least) particles to most wavicles/least particles, as from a 2½:1½ to a 3:1 ratio in favour of psyche at the expense of soma, in which antihumanism and transcendentalism take precedence over nonconformism and antifundamentalism in church-hegemonic terms and antinaturalism and idealism over realism and antimaterialism in state-subordinate terms.

69.  Contrariwise, there is about the diagonally descending axis from noumenal sensuality to phenomenal sensibility a regressive/counter-progressive descent from most particles/least wavicles to more (compared to most) particles/less (compared to least) wavicles, as from a 3:1 to a 2½:1½ ratio in favour of soma at the expense of psyche, in which materialism and antirealism take precedence over anti-idealism and naturalism in state-hegemonic terms and fundamentalism and antinonconformism over antitranscendentalism and humanism in church-subordinate terms.

70.  Just as, from a strictly somatic point of view, it could be said that females get a raw deal on the diagonally ascending axis, so, from a strictly psychic point of view, it has to be said that males get a raw deal on the diagonally descending axis; for in no society is it possible to treat males and females exactly alike, as though they were equal, when the basic somatic/psychic contradiction of the genders - the Biblical 'friction of the seeds' - is such that the female can only have her freedom (in reflection of the precedence of psyche by soma in either absolute or relative terms according to class) at the expense of the male in sensuality or the male only have his freedom (in reflection of the precedence of soma by psyche in either relative or absolute terms according to class) at the female's expense in sensibility.

71.  Such antithetical types of freedom lead, as we have seen, to antithetical types of society in which either somatic freedom is triumphant in female vein or, on the diagonally ascending axis, psychic freedom triumphs in male vein, and each of these societies will tend to trumpet its own brand of freedom as though there could be only one freedom, so accustomed are they to either being ruled, in female-hegemonic vein, by a somatic concept of freedom which, from the standpoint of morality, is commensurate with what is worst in civilization and therefore alone reflective of vice in both barbarous and pseudo-philistine terms, or led, in male-hegemonic vein, by a psychic concept of freedom which, in contrast to immorality, is commensurate with what is best in civilization and therefore alone reflective of virtue in both cultural and pseudo-civil terms.

72.  But the enemy of that which is centred in virtue in both cultural and pseudo-civil terms is of course the society rooted in vice in both barbarous and pseudo-philistine terms, and such a society is scarcely worthy of the name 'civilization', since ruled by Devil the Mother rather than led by God the Father, and therefore disposed to somatic freedom at the expense of psychic freedom and at the cost, more pertinently, of psychic binding, which can only stand in a church-subordinate relationship to what is, in fact, a state-hegemonic situation reflective of the precedence of psyche by soma.

73.  Such an enemy of moral virtue, rooted shamelessly in immoral vice, does not and in all probability cannot exist independently of amoral virtue; for such somatic freedom as accrues to noumenal sensuality is only viable as long as it is antithetically partnered, one might say, by somatic binding in the phenomenally sensible realm at the worldly base of the diagonally descending axis, so that there is an inter-class relationship between evil and good on the one hand and between pseudo-folly and pseudo-wisdom on the other hand, the hand not of primary but of secondary state-hegemonic criteria on the male side of the gender divide.

74.  Therefore even in state-hegemonic terms, the male is secondary to the female and no more than a quasi-right-wing shadow to the Right who has to accept criteria stemming from and appertaining to the precedence of psyche by soma.  He is, to say the least, 'bent'; for no male can escape unscathed from the subversion of his gender in state-hegemonic society, and few if any such pseudo-foolish or pseudo-wise males, notwithstanding gender transmutation in relation to either evil or good, can escape the taint of somatic deviousness which betrays what is colloquially termed a 'sonofabitch', or someone who is always likely to betray his gender for somatic gain, whether in relation to noumenal sensuality or to phenomenal sensibility, and thus whether from the standpoint of what could be no-less colloquially described as an 'antibum' or a 'prick'.

75.  I believe it was Sartre who, in Existentialism and Humanism, said that existence precedes essence, but, frankly, I don't think he was speaking from a male point of view but, rather, as someone whose Protestant-derived worldview owed more than a little to state-hegemonic criteria in which the precedence of psyche by soma is institutionalized in such fashion that males get turned from the path or possibility of righteousness in sync with their gender actuality (of psyche preceding and predominating over soma in one of two class ratios, as discussed above) to one of gender corruption in which they play second fiddle, as it were, to females or to what effectively appertains to female-hegemonic and/or subversive criteria, and no longer become worthy of respect as males to the extent that they are only too ready to oppose male liberation from a standpoint rooted in female dominion.