101.   But when we speak primarily of salvation and damnation and, secondarily, of counter-damnation and counter-salvation, what exactly do we mean?  Or, rather, what is the condition of those who are being saved or damned, counter-damned or counter-saved, as the case may be?  For, hitherto, I have not answered this question quite to my logical satisfaction, despite appearances to the contrary. 

102.   Admittedly, we have had a valid distinction between salvation and counter-damnation up the diagonally ascending axis, and another valid distinction between damnation and counter-salvation down the diagonally descending axis - the former alternatives from bound to free psyche on church-hegemonic terms and from free to bound soma on state-subordinate terms, the latter alternatives from free to bound soma on state-hegemonic terms and from bound to free psyche on church-subordinate terms.

103.   But the condition of bound psyche, for instance, isn't necessarily commensurate with an 'anti' as opposed to a 'pro' approach to salvation for the phenomenally sensual, any more than the condition of free soma is commensurate with counter-damnation on a 'pro' rather than an 'anti' basis, as I may have perhaps formerly supposed.  What we can say with absolute logical certitude about the axial ascent from phenomenal sensuality to noumenal sensibility is that salvation from bound to free psyche in church-hegemonic vein is from a condition of being unsaved to one of being saved, as from the illusoriness of philistinism on primary and secondary terms to the truthfulness of culture on such gender-specific terms, which is akin to a distinction between being unblessed and blessed, unblessed by the sinfulness (for males) and pseudo-criminality (for females) of bound psyche in antiphysics and chemistry, ignorance and a weak approach to ignorance, pain and a humble approach to pain; blessed with the gracefulness (for males) and pseudo-punishingness (for females) of free psyche in metaphysics and antimetachemistry, truth and a beautiful approach to truth, joy and a loving approach to joy.

104.   Likewise, we can say with absolute logical certitude that counter-damnation from free to bound soma in state-subordinate vein is from a condition of being counter-undamned to one of being counter-damned, as from the pseudo-facticity of pseudo-barbarity on primary and secondary terms to the pseudo-fictitiousness of pseudo-civility on such gender-specific terms, which is akin to a distinction between being counter-uncursed and counter-cursed, counter-uncursed by the foolishness (for males) and pseudo-evil (for females) of free soma in antiphysics and chemistry, an ignorant approach to weakness and weakness, a painful approach to humility and humility; counter-cursed with the wisdom (for males) and pseudo-goodness (for females) of bound soma in metaphysics and antimetachemistry, a truthful approach to beauty and beauty, a joyful approach to love and love.

105.   Contrariwise, the condition of free soma is not necessarily commensurate with a 'pro' as opposed to an 'anti' approach to damnation for the noumenally sensual, any more than the condition of bound psyche is commensurate with counter-salvation on an 'anti' rather than a 'pro' basis, contrary to what I may formerly have written.  What we can say with absolute logical certitude about the axial descent from noumenal sensuality to phenomenal sensibility is that damnation from free to bound soma in state-hegemonic vein is from a condition of being undamned to one of being damned, as from the facticity of barbarity on primary and secondary terms to the fictitiousness of civility on such gender-specific terms, which is akin to a distinction between being uncursed and cursed, uncursed by the evil (for females) and pseudo-folly (for males) of free soma in metachemistry and antimetaphysics, ugliness and a false approach to ugliness, hatred and a woeful approach to hatred; cursed with the goodness (for females) and pseudo-wisdom (for males) of bound soma in antichemistry and physics, strength and a knowledgeable approach to strength, pride and a pleasurable approach to pride.

106.   Similarly we can say with absolute logical certitude that counter-salvation from bound to free psyche in church-subordinate vein is from a condition of being counter-unsaved to one of being counter-saved, as from the pseudo-illusoriness of pseudo-philistinism on primary and secondary terms to the pseudo-truthfulness of pseudo-culture on such gender-specific terms, which is akin to a distinction between being counter-unblessed and counter-blessed, counter-unblessed with the criminality (for females) and pseudo-sinfulness (for males) of bound psyche in metachemistry and antimetaphysics, an ugly approach to falsity and falsity, a hateful approach to woe and woe; counter-blessed by the punishment (for females) and pseudo-grace (for males) of free psyche in antichemistry and physics, a strong approach to knowledge and knowledge, a proud approach to pleasure and pleasure.

107.   To be unsaved in the church-hegemonic aspects of phenomenal sensuality is somewhat akin to being unliving; for salvation is to eternal life in noumenal sensibility, and therefore we may correlatively maintain that to be counter-undamned in the state-subordinate aspects of phenomenal sensuality is akin to being counter-undead, since free soma is akin to life in death.

108.   Conversely, to be undamned in the state-hegemonic aspects of noumenal sensuality is somewhat akin to being undead; for damnation is to temporal death in phenomenal sensibility, and therefore we may correlatively maintain that to be counter-unsaved in the church-subordinate aspects of noumenal sensuality is akin to being counter-unliving, since bound psyche is akin to death in life.

109.   When, in male terms, one is saved in primary church-hegemonic vein it is from philistinism to culture, poetry to philosophy, illusion to truth, as one parts company with antiphysical antihumanism for metaphysical transcendentalism, antimasculinity for divinity, whereas when, in female terms, one is saved in secondary church-hegemonic vein it is from the pseudo-barbarous approach to philistinism to the pseudo-civil approach to culture, the pseudo-dramatic approach to poetry to the pseudo-prosaic approach to philosophy, the pseudo-factual approach to illusion to the pseudo-fictitious approach to truth, as one parts company with chemical nonconformism for antimetachemical antifundamentalism, femininity for antidevility.

110.   When, in male terms, one is counter-damned in primary state-subordinate vein it is from the philistine approach to pseudo-barbarity to the cultural approach to pseudo-civility, the poetic approach to pseudo-drama to the philosophic approach to pseudo-prose, the illusory approach to pseudo-fact to the truthful approach to pseudo-fiction, as one parts company with antiphysical antinaturalism for metaphysical idealism, counter-antimasculinity for counter-divinity, whereas when, in female terms, one is counter-damned in secondary state-subordinate vein it is from pseudo-barbarity to pseudo-civility, pseudo-drama to pseudo-prose, pseudo-fact to pseudo-fiction, as one parts company with chemical realism for antimetachemical antimaterialism, counter-femininity for counter-antidevility.

111.   When, in female terms, one is damned in primary state-hegemonic vein it is from barbarity to civility, drama to prose, fact to fiction, as one parts company with metachemical materialism for antichemical antirealism, devility for antifemininity, whereas when, in male terms, one is damned in secondary state-hegemonic vein it is from the pseudo-philistine approach to barbarity to the pseudo-cultural approach to civility, the pseudo-poetic approach to drama to the pseudo-philosophic approach to prose, the pseudo-illusory approach to fact to the pseudo-truthful approach to fiction, as one parts company with antimetaphysical anti-idealism for physical naturalism, antidivinity for masculinity.

112.   When, in female terms, one is counter-saved in primary church-subordinate vein it is from the barbarous approach to pseudo-philistinism to the civil approach to pseudo-culture, the dramatic approach to pseudo-poetry to the prosaic approach to pseudo-philosophy, the factual approach to pseudo-illusion to the fictional approach to pseudo-truth, as one parts company with metachemical fundamentalism for antichemical antinonconformism, counter-devility for counter-antifemininity, whereas when, in male terms, one is counter-saved in secondary church-subordinate vein it is from pseudo-philistinism to pseudo-culture, pseudo-poetry to pseudo-philosophy, pseudo-illusion to pseudo-truth, as one parts company with antimetaphysical antitranscendentalism for physical humanism, counter-antidivinity for counter-masculinity.

113.   Just as the precondition of being saved to the free psyche of noumenal sensibility - other than being vocationally committed to church-hegemonic righteousness in classless vein - is to be unsaved in the bound psyche of church-hegemonic phenomenal sensuality, which is lower-class meekness, so the precondition, correlatively, of being counter-damned to the bound soma of noumenal sensibility - other than being vocationally committed to state-subordinate pseudo-justness in classless vein - is to be counter-undamned in the free soma of state-subordinate phenomenal sensuality.

114.   Contrariwise, just as the precondition of being damned to the bound soma of phenomenal sensibility - other than being vocationally committed to state-hegemonic justness in middle-class vein - is to be undamned in the free soma of state-hegemonic noumenal sensuality, which is upper-class vanity, so the precondition, correlatively, of being counter-saved to the free psyche of phenomenal sensibility - other than being vocationally committed to church-subordinate pseudo-righteousness in middle-class vein - is to be counter-unsaved in the bound psyche of church-subordinate noumenal sensuality.

115.   In overall class terms, one should distinguish between the undamned facticity of upper-class drama and the damned fictitiousness of middle-class prose, while likewise distinguishing between the counter-unsaved pseudo-illusoriness of upper-class pseudo-poetry and the counter-saved pseudo-truthfulness of middle-class pseudo-philosophy, as one would distinguish between vanity and justness in state-hegemonic primary and secondary terms and between pseudo-meekness and pseudo-righteousness in church-subordinate primary and secondary terms.

116.   Similarly, in overall class terms one should distinguish between the unsaved illusoriness of lower-class poetry and the saved truthfulness of classless philosophy, while likewise distinguishing between the counter-undamned pseudo-facticity of lower-class pseudo-drama and the counter-damned pseudo-fictitiousness of classless pseudo-prose, as one would distinguish between meekness and righteousness in church-hegemonic primary and secondary terms and between pseudo-vanity and pseudo-justness in state-subordinate primary and secondary terms.

117.   In general terms, the context of noumenal sensuality, wherein metachemistry and antimetaphysics have their respective gender positions in spatial space and sequential time, is characterized, first and foremost, by free will, followed by free spirit, with bound ego, or anti-ego, and bound soul, or antisoul, taking up third and fourth places in the overall hierarchy of upper-class components that reflect state-hegemonic somatic freedom and church-subordinate psychic binding, of which factual drama and pseudo-illusory pseudo-poetry are the respectively barbarous and pseudo-philistine literary genres par excellence.

118.   Conversely the context of phenomenal sensibility, wherein antichemistry and physics have their respective gender positions in massed mass and voluminous volume, is axially characterized, first and foremost, by bound spirit, or antispirit, followed by bound will, or antiwill, with free ego and free soul taking up third and fourth places in the overall hierarchy of middle-class components that reflect state-hegemonic somatic binding and church-subordinate psychic freedom, of which fictional prose and pseudo-truthful pseudo-philosophy are the respectively civil and pseudo-cultural literary genres par excellence.

119.   By contrast, the context of phenomenal sensuality, wherein antiphysics and chemistry have their respective gender positions in massive mass and volumetric volume, is axially characterized, first and foremost, by bound ego, or anti-ego, followed by bound soul, or antisoul, with free spirit and free will taking up third and fourth places in the overall hierarchy of lower-class components that reflect church-hegemonic psychic binding and state-subordinate somatic freedom, of which illusory poetry and pseudo-factual pseudo-drama are the respectively philistine and pseudo-barbarous literary genres par excellence.

120.   Conversely the context of noumenal sensibility, wherein metaphysics and antimetachemistry have their respective gender positions in spaced space and repetitive time, is characterized, first and foremost, by free soul, followed by free ego, with bound spirit, or antispirit, and bound will, or antiwill, taking up third and fourth places in the overall hierarchy of classless components that reflect church-hegemonic psychic freedom and state-subordinate somatic binding, of which truthful philosophy and pseudo-fictional pseudo-prose are the respectively cultural and pseudo-civil literary genres par excellence.

121.   I believe I have mentioned elsewhere in my writings that the noumenal approaches to drama and pseudo-poetry on the one hand, and to philosophy and pseudo-prose on the other hand will tend to reflect the ethereal standings of space and time, specifically with regard to free will in the case of drama and to antisoul in the case of pseudo-poetry and, conversely, to free soul in the case of philosophy and to antiwill in the case of pseudo-prose, so that the ethereal is approached from the antithetical noumenal positions of elemental particles affiliated, through bound psyche, with elemental antiwavicles and of elemental wavicles affiliated, through bound soma, with elemental antiparticles, upper-class and classless modes of nobility.

122.   Likewise, I believe I have elsewhere mentioned that the phenomenal approaches to poetry and pseudo-drama on the one hand, and to prose and pseudo-philosophy on the other hand will tend to reflect the corporeal standings of volume and mass, specifically with regard to anti-ego in the case of poetry and to spirit in the case of pseudo-drama and, conversely, to antispirit in the case of prose and to ego in the case of pseudo-philosophy, so that the corporeal is axially - and therefore subversively - approached from the antithetical phenomenal positions of molecular antiwavicles affiliated, through free soma, with molecular particles and of molecular antiparticles affiliated, through free psyche, with molecular wavicles, lower-class and middle-class modes of the plebeian.

123.   One can see, without the need of too much logical sophistication, how that which is rooted in elemental particles coupled to elemental antiwavicles will be damned by molecular antiparticles and counter-saved by molecular wavicles, diagonally falling from free to bound soma in both primary and secondary state-hegemonic vein and from bound to free psyche in both primary and secondary church-subordinate vein, so that vanity is eclipsed by justness and pseudo-meekness by pseudo-righteousness.

124.   Similarly one can see how that which is rooted in molecular antiwavicles coupled to molecular particles will be saved by elemental wavicles and counter-damned by elemental antiparticles, diagonally rising from bound to free psyche in both primary and secondary church-hegemonic vein and from free to bound soma in both primary and secondary state-subordinate vein, so that meekness is eclipsed by righteousness and pseudo-vanity by pseudo-justness.

125.   The vanity of the noumenally sensual nobility will resist damnation even as the pseudo-meekness of their church-subordinate counterparts falsely hopes for counter-salvation; for nothing plebeian in phenomenally sensible terms can genuinely appeal to those for whom civility and pseudo-culture are merely the axially antithetical middle-class counterweights to their own upper-class state-hegemonic and church-subordinate rights in respect of barbarity and pseudo-philistinism.