26.  Contrariwise, it should be evident that in an age or context, necessarily humanistic, when Man the Father is most evolved, and therefore most psychically free in relation to phenomenal sensibility, neither God the Father, Devil the Mother, nor Woman the Mother have as yet come into or been encouraged to return to their respectively cyborgistic, cosmic, or naturalistic own but exist in the shadow of Man the Father, who leads a humanistic roost at the expense of the more (compared to most) evolved, and therefore more (compared to most) psychically free, manifestation of God the Father in noumenal sensibility; of the less (compared to least) devolved, and therefore less (compared to least) somatically free, manifestation of Devil the Mother in noumenal sensuality; and of the least devolved, and therefore least somatically free, manifestation of Woman the Mother in phenomenal sensuality - most and more evolved manifestations of Man the Father and God the Father respectively co-existing with less and least devolved manifestations of Devil the Mother and Woman the Mother in mankind.

27.  Similarly it should be evident that in an age or context, necessarily cyborgistic, when God the Father is most evolved, and therefore most psychically free in relation to noumenal sensibility, neither Man the Father, Woman the Mother, nor Devil the Mother can be encouraged to return to their respectively humanistic, naturalistic, or cosmic own but will exist in the shadow of God the Father, who leads a cyborg roost at the expense of the more (compared to most) evolved, and therefore more (compared to most) psychically free, manifestation of Man the Father in phenomenal sensibility; of the less (compared to least) devolved, and therefore less (compared to least) somatically free, manifestation of Woman the Mother in phenomenal sensuality; and of the least devolved, and therefore least somatically free,  manifestation of Devil the Mother in noumenal sensuality - most and more evolved manifestations of God the Father and Man the Father respectively co-existing with less and least devolved manifestations of Woman the Mother and Devil the Mother in Cyborgkind.

28.  Clearly, Devil the Mother is less of a problem for the approach of God the Father towards a most evolved, and therefore arguably per se,  manifestation of psychic freedom in metaphysical sensibility than that which is most recently and still in its per se manifestation of psychic freedom in physical sensibility, namely Man the Father (though his  subordination to the Son of Man via state-hegemonic criteria rooted in Antiwoman the Antimother remains logically valid), since the per se manifestation of any given age or context is always paramount to that age or context and therefore that which clings to its freedom as a matter of life and death, fearing that if it is eclipsed or overtaken by an alternative kind of freedom, whether of the same gender orientation or contrary to itself, it will no longer be 'top dog' but subordinate to the new per se manifestation of freedom, whatever that should happen to be.

29.  When Devil the Mother is 'top dog', Woman the Mother, Man the Father, and God the Father have decreasingly lesser places in the overall cosmic scheme of things; for chemistry, physics, and metaphysics are respectively less germane to the cosmic context per se than is metachemistry, which rules a noumenally sensual roost from the standpoint of Eternal Death.

30.  Likewise when Woman the Mother is 'top dog', then Devil the Mother, God the Father, and Man the Father have decreasingly lesser places in the overall naturalistic scheme of things; for metachemistry, metaphysics, and physics are respectively less germane to the natural context per se than is chemistry, which rules a phenomenally sensual roost from the standpoint of temporal death.

31.  Contrariwise, when Man the Father is 'top dog', then God the Father, Devil the Mother, and Woman the Mother have decreasingly lesser places in the overall humanistic scheme of things; for metaphysics, metachemistry, and chemistry are respectively less germane to the human context per se than is physics, which leads a phenomenally sensible roost from the standpoint of temporal life.

32.  Similarly, when God the Father becomes 'top dog', then Man the Father, Woman the Mother, and Devil the Mother will have decreasingly lesser places in the overall cyborgistic scheme of things; for physics, chemistry, and metachemistry are respectively less germane to the cyborg context per se than is metaphysics, which will lead a noumenally sensible roost from the standpoint of Eternal Life.

33.  That much is pretty obvious and straightforward.  What complicates the picture is that rarely if ever are woman or man allowed to have their respective freedoms untempered by other factors; for whilst untempered chemical freedom would heathenistically oppress antiphysical males in phenomenal sensuality, resulting in social unrest in consequence of the male reluctance to take somatic freedom for granted, untempered physical freedom would moralistically repress antichemical females in phenomenal sensibility, resulting in social unrest in consequence of the female reluctance to take psychic freedom for granted.

34.  Of course, examples of each mode of worldly partisanship have been and continue to be found, not least in overly heathen or puritan types of worldly societies; but, in general, it will be found that the world becomes less problematic to itself when controlled and subverted from diagonally backwards and/or forwards above, in what has previously been described as the overworldly contexts, so that an omega-worldly compromise between psychic freedom and somatic binding is established on a basis favouring somatic binding in respect of the antichemical subversion of physics at the behest of a metachemical hegemony over antimetaphysics in the one case, that of the axis diagonally descending from noumenal sensuality to phenomenal sensibility, and, contrariwise, an alpha-worldly compromise between somatic freedom and psychic binding is established on a basis favouring psychic binding in respect of the antiphysical subversion of chemistry at the behest of a metaphysical hegemony over antimetachemistry in the other case, that of the axis diagonally ascending from phenomenal sensuality to noumenal sensibility, with completely antithetical implications, as already discussed.

35.  For as soon as females subvert males in respect of a somatic bias in society, state-hegemonic and church-subordinate criteria are the inevitable concomitants, whereas no sooner do males begin to subvert females in respect of a psychic bias in society than church-hegemonic and state-subordinate criteria are the inevitable concomitants, with consequences for each axial context that palliate if not cure the social malaise that would otherwise exist in respect of either an untempered physical ascendancy over antichemistry in phenomenal sensibility or an untempered chemical ascendancy over antiphysics in phenomenal sensuality - the former tending towards puritanical religious anarchy, the latter towards heathenistic political tyranny.

36.  And yet it cannot be said that, even with the benefit of these contrary axial integrities and subversive 'world overcomings', woman does not, in environmentally-conditioned epochal terms, strive to rule a naturalistic roost or man strive to lead a humanistic roost; for the genders continue to pull in opposite directions even when rendered subject to the sway of contrary checks and balances, albeit their ability to do so is considerably compromised by the contrary influences being exerted from above by the respective noumenal elites principally upon their phenomenal gender counterparts, thereby precluding either outright socialistic tyranny or moralistic anarchy.

37.  Nevertheless woman continues to be a problem for God the Father, and man a problem for Devil the Mother; for in an age or context which is more naturalistic than cyborgistic, woman effectively continues to be 'top dog' irrespective of the divine stratagems of emotional contentment used against her to limit her spiritual glory and constrain her, via antiphysics, to anti-intellectual antiform, or bound psyche, whilst in an age or context that is more humanistic than cosmic, man effectively continues to be 'top dog' irrespective of the diabolic stratagems of instinctual power used against him to limit his intellectual form and constrain him, via antichemistry, to antispiritual antiglory.

38.  I have spoken of the four principal ages or contexts of death and/or life in terms of the cosmic, the naturalistic, the humanistic, and the cyborgistic, opting for a continuity of suffix-consistency which helps, I trust, to make each context more easily recognizable and intellectually intelligible.  Obviously I could have used 'mankind' in lieu of humanistic, but such a term is, I believe, too vague, since whilst it embraces mankind as a whole, we have seen that the natural context tends to be dominated not by man but by woman, and that 'womankind' could be used as an alternative to naturalistic if we were prepared to use 'mankind' simply as an alternative to humanistic.  Because this is likely to cause confusion, I have opted, instead, for a simple distinction between 'naturalistic' and 'humanistic', though the implication of a womanly bias in respect of the former should be weighed against the manly bias typifying the latter.

39.  Be that as it may, we have found that just as the physical context of Man the Father is subverted by the antichemical context of Antiwoman the Antimother in the interests of 'omega-world overcoming' and axial consistency favouring state-hegemonic criteria which stem from the overall hegemony of Devil the Mother in metachemistry, so the chemical context of Woman the Mother tends to be subverted by the antiphysical context of Antiman the Antifather in the interests of 'alpha-world overcoming' and axial consistency favouring church-hegemonic criteria which stem from the overall hegemony of God the Father in metaphysics.

40.  Thus instead of a distinction between barbarity and culture in respect of somatic freedom in sensuality and psychic freedom in sensibility, the introduction of axial alternatives between state- and church-hegemonic criteria is what ensures that such a simple distinction between somatically free and psychically free antitheses, whether genuine or 'pseudo', is only part of the overall equation, even if hegemonically so in their respective genuine manifestations. 

41.  For coupled to barbarity must come philistinism, not just pseudo-philistinism coupled to genuine barbarity but genuine philistinism coupled to pseudo-barbarity such that is no mere church-subordinate corollary of a state-hegemonic actuality, but the bound-psychic paradox effected by the subversion of chemistry by antiphysics acting under pressure from metaphysics over antimetachemistry which constitutes the church-hegemonic postcondition, for phenomenal sensuality, of salvation from bound to free psyche on both primary and secondary gender terms.

42.  And, contrariwise, coupled to culture must come civility, not just pseudo-civility coupled to genuine culture but genuine civility coupled to pseudo-culture such that is no mere state-subordinate corollary of a church-hegemonic actuality, but the bound-somatic paradox effected by the subversion of physics by antichemistry acting under pressure from metachemistry over antimetaphysics which constitutes the state-hegemonic postcondition, for phenomenal sensibility, of damnation from free to bound soma on both primary and secondary gender terms.

43.  Therefore no more than genuine philistinism would exist independently of 'alpha-world overcoming' at the behest of genuine culture ... would genuine civility exist independently of 'omega-world overcoming' at the behest of genuine barbarity.  Philistinism and culture are as much antithetical modes of church-hegemonic criteria in which either sin to grace or pseudo-crime to pseudo-punishment are the respective kinds of salvation ... as barbarity and civility are the antithetical modes of state-hegemonic criteria in which either evil to good or pseudo-folly to pseudo-wisdom are the respective kinds of damnation.

44.  Therefore if we are to speak in terms of barbarity, philistinism, civility, and culture as being chiefly characteristic of ages or contexts dominated by cosmic, naturalistic, humanistic, and cyborgistic criteria, it is only possible to do so in relation to the acknowledgement of axial alternatives which, having come to pass on contrary bases, are primarily responsible for conditioning the worldly contexts towards either a philistine or a civil emphasis which, in the absence of such conditioning, would otherwise remain either largely pseudo-barbarous or pseudo-cultural compared with their more genuinely barbarous or cultural counterparts in the overworldly realms of metachemistry and metaphysics above.

45.  Consequently just as culture conditions the phenomenally sensual towards philistinism at the expense of pseudo-barbarity, so barbarity conditions the phenomenally sensible towards civility at the expense of pseudo-culture; that which is genuinely cultural being as opposed to anything pseudo-barbarous ... as that which is genuinely barbarous opposes the pseudo-cultural.

46.  Civility without barbarism is as improbable, if not inconceivable, as philistinism without culture, for in each axial case it is the noumenal first mover that conditions the lower orders towards a converse mirror image of itself, civility as much the converse of barbarity in respect of a bound-somatic postconditional antithesis to a free-somatic preconditional thesis ... as philistinism is the converse of culture in respect of a bound-psychic postconditional antithesis to a free-psychic preconditional thesis.

47.  Consequently just as barbarity will tolerate civility in its struggle against pseudo-culture, the pseudo-culture of Man the Father, so culture will tolerate philistinism in its struggle against pseudo-barbarity, the pseudo-barbarity of Woman the Mother.  For on the axis descending from noumenal sensuality to phenomenal sensibility what primarily counts is not Man the Father, nor even the civility of Antiwoman the Antimother, but Devil the Mother, whilst on the axis ascending from phenomenal sensuality to noumenal sensibility what ultimately counts is not Woman the Mother, nor even the philistinism of Antiman the Antifather, but God the Father. 

48.  For God the Father is no less the representative of genuine culture, and thus of grace and holiness, than Devil the Mother the representative of genuine barbarity, and thus of evil and clearness, and what counts from each standpoint is not the pseudo-barbarity or pseudo-culture of the world, which would be bad for the world in either of its phenomenal manifestations, but the advancement and/or protection of Eternal values, whether in respect of Life or of Death, of God or of the Devil, since these are alone genuinely cultural or barbarous and the means whereby pseudo-barbarity can be subordinated to philistinism or pseudo-culture subordinated to civility, in the overall interests not only of worldly stability in the gender compromise of 'world overcoming', but axial consistency in terms of either church-hegemonic criteria under a male lead or state-hegemonic criteria under a female rule which make, in their different ways, for societal continuity in respect of antithetical types of civilization, the former gracefully centred in God the Father, the latter evilly rooted in Devil the Mother.

49.  Furthermore, it must also be remembered that metachemistry and metaphysics are not the only two noumenal elemental positions, for there is also the antimetaphysical inferior complement to metachemistry and the antimetachemical inferior complement to metaphysics, neither of which will be greatly thrilled with their paradoxical emphases on either soma or psyche, contrary to their respective gender actualities (see previous texts), under the prevailing influence of the hegemonic gender, whose overall justification for remaining such can only be enhanced in proportion as it becomes associated with worldly subversion in the interests of phenomenal stability and the protection of Eternal values through axial consistency in respect of either state- or church-hegemonic criteria, thereby obliging the inferior noumenal positions to play a secondary role in the maintenance of axial continuity - antimetaphysics vis-à-vis physics in relation to the male aspects of state-hegemonic and church-subordinate criteria, antimetachemistry vis-à-vis chemistry in relation to the female aspects of church-hegemonic and state-subordinate criteria.

50.  For it must be said that, without a stabilizing relationship with the phenomenal positions of the worldly alternatives, the noumenal positions of the overworld would be less than stable in relation to themselves, bearing in mind the absolute distinctions characterizing not only metachemistry and antimetaphysics but, in sensibility, metaphysics and antimetachemistry, whereby more gender opposition to either somatic freedom from an antimetaphysical standpoint or psychic freedom from an antimetachemical standpoint could be expected, were this not tempered by considerations of worldly stability in relation to axial consistency and continuity.