101.   For, of course, that which is undamned in the noumenal sensuality of metachemical free soma is uncursed compared to or, rather, contrasted with whatever is damned to or in antichemical bound soma, its primary state-hegemonic counterpart in phenomenal sensibility.  Just as, from a contrary axial standpoint, that which is unsaved in the phenomenal sensuality of antiphysical bound psyche is unblessed compared to, or, rather, contrasted with whatever is saved to or in metaphysical free psyche, its primary church-hegemonic counterpart in noumenal sensibility.  'The Evil' are not cursed by free soma, the way 'the good' are cursed by bound soma, which, from a female standpoint, a standpoint characterized by the precedence of psyche by soma (as, in metaphorical terms, of daughter by mother), is nothing short of damnation.  But neither, conversely, are 'the sinful' blessed by bound psyche, the way 'the Graceful' are blessed by free psyche which, from a male standpoint, a standpoint characterized by the precedence of soma by psyche (as, in metaphorical terms, of son by father), is nothing short of salvation.

102.   Therefore we are presented, as before, with the actuality of two diametrically opposite kinds of society, a society rooted in the somatic freedom of the Undamned and extending, in axial descent, to the somatic binding of the Damned in what amounts to a state-hegemonic partnership between metachemical and antichemical elements on primary terms and, for males, antimetaphysical and physical elements on secondary terms, and a society, by contrast, which is rooted in the psychic binding of the Unsaved and extends, in axial ascent, to the psychic freedom of the Saved in what amounts to a church-hegemonic partnership between antiphysical and metaphysical elements on primary terms and, for females, chemical and antimetachemical elements on secondary terms.

103.   But correlatively with each kind of axial integrity we find that the first type of society is also rooted in the psychic binding of the counter-Unsaved and extends, in axial descent, to the psychic freedom of the counter-Saved in what amounts to a church-subordinate partnership between metachemical and antichemical elements on primary terms, and, for males, antimetaphysical and physical elements on secondary terms, and a society, by contrast, which is rooted in the somatic freedom of the counter-Undamned and extends, in axial ascent, to the somatic binding of the counter-Damned in what amounts to a state-subordinate partnership between antiphysical and metaphysical elements on primary terms and, for females, chemical and antimetachemical elements on secondary terms.

104.   And in being presented with the actuality of two diametrically opposite kinds of society, we find that the state-hegemonic/church-subordinate type of society is divisible between upper-class/anti-classless elements in noumenal sensuality and between middle-class/anti-lowerclass elements in phenomenal sensibility, whereas the church-hegemonic/state-subordinate type of society is divisible between lower-class/anti-middleclass elements in phenomenal sensuality and between classless/anti-upperclass elements in noumenal sensibility.

105.   Hence the primary resistance of the upper-class to anti-lowerclass criteria in an axial descent from the materialist aspect of metachemistry to the antirealist aspect of antichemistry has to be set against the secondary resistance of the anti-classless to middle-class criteria in respect of an axial descent from the anti-idealist aspect of antimetaphysics to the naturalist aspect of physics, and this in turn contrasted, church-hegemonically, with the primary acquiescence of the anti-middleclass in classless criteria in an axial ascent from the antihumanist aspect of antiphysics to the transcendentalist aspect of metaphysics, which can be set against the secondary acquiescence of the lower class in anti-upperclass criteria in respect of an axial ascent from the nonconformist aspect of chemistry to the antifundamentalist aspect of antimetachemistry.

106.   Not forgetting that what, in church-subordinate terms, could be called the primary false acquiescence of the upper class in anti-lowerclass criteria in respect of an axial descent from the fundamentalist aspect of metachemistry to the antinonconformist aspect of antichemistry has to be set against the secondary false acquiescence of the anti-classless in middle-class criteria in an axial descent from the antitranscendentalist aspect of antimetaphysics to the humanist aspect of physics, and this in turn contrasted, state-subordinately, with the primary false resistance of the anti-middleclass to classless criteria in respect of an axial ascent from the antinaturalist aspect of antiphysics to the idealist aspect of metaphysics, which can be set against the secondary false resistance of the lower class to anti-upperclass criteria in an axial ascent from the realist aspect of chemistry to the antimaterialist aspect of antimetachemistry, underlying gender realities notwithstanding.

107.   Be that as it may, there can be no question that the female control of society in respect of state-hegemonic criteria ensures that soma takes precedence over psyche in any state/church relativity, thereby relegating the Church to a correlatively subordinate standing which, no matter how male-oriented it may unofficially become in relation to the psychic predominance on the part of males in both antimetaphysical and physical contexts, can never be allowed to usurp the hegemonic dominance of the State, while, in complete contrast, the male control of society in respect of church-hegemonic criteria ensures that psyche takes precedence over soma in any church/state relativity, thereby relegating the State to a correlatively subordinate standing which, no matter how female-oriented it may unofficially become in relation to a somatic predominance on the part of females in both chemical and antimetachemical contexts, can never be allowed to usurp the hegemonic dominance of the Church.

108.   If the Devil, to speak in simple terms, is directly the enemy of anyone or anything, it is not God but the Antigod, the antimetaphysical complement to metachemistry, which is directly subverted (towards somatic emphasis in the Antison of Antigod) from a hegemonic standpoint in which the noumenally diabolic female has the better of the noumenally antidivine male, with consequences which make for the triumph of Infinity over Anti-Eternity.  But if Devil the Mother is unequivocally the enemy of Antigod the Antifather, She is axially - and therefore equivocally - the enemy of man, of man the father, whom she indirectly subverts (towards somatic emphasis in the son of man) via antiwoman, specifically with regard to antiwoman the antimother, Her bound-somatic accomplice in state-hegemonic opposition to male values, and thus to the possibility, if not actuality, of relatively free psyche. 

109.   Contrariwise if God, to speak in simple terms, is directly the enemy of anyone or anything, it is not the Devil but the Antidevil, the antimetachemical complement to metaphysics, which is directly subverted (towards psychic emphasis in the Antidaughter of the Antidevil) from a hegemonic standpoint in which the noumenally divine male has the better of the noumenally antidiabolic female, with consequences which make for the triumph of Eternity over Anti-Infinity.  But if God the Father is unequivocally the enemy of Antidevil the Antimother, He is axially - and therefore equivocally - the enemy of woman, of woman the mother, whom He indirectly subverts (towards psychic emphasis in the daughter of woman) via antiman, specifically with regard to antiman the antifather, His bound-psychic accomplice in church-hegemonic opposition to female values, and thus to the possibility, if not actuality, of relatively free soma.

110.   That which is genuinely phenomenally sensual has hitherto been saved and counter-damned by 'the pseudo-noumenally sensible', but a time is fast approaching when, contemporary actuality being what it manifestly is, the much-preyed upon 'pseudo-phenomenally sensual' will have to be saved and counter-damned by a genuinely noumenally sensible elite, if they are to escape the predatory seductions of 'the pseudo-phenomenally sensible' who are themselves in cahoots with a more genuine order of noumenal sensuality which differs, as America vis-à-vis Britain, from the pseudo-noumenal sensuality that has tended if not to literally reign over then certainly to rain down upon 'the genuinely phenomenally sensible', as from an Anglican Monarchic height.

111.   Verily, that which is genuinely phenomenally sensual on the alpha side of the world, the side of antipaganism, and that which is genuinely phenomenally sensible on the omega side of the world, the side of humanism, have only existed in relation to pseudo-noumenally sensible and sensual elites, whose respective modes of pseudo-transcendentalism and pseudo-paganism have never been anything more or less than relative to the world and its phenomenal shortcomings.

112.   But thanks or no thanks to America, the pseudo-phenomenal sensibility which currently exists in relation to a more genuine order of noumenal sensuality has led to the development of a pseudo-phenomenal sensuality in the pseudo-meek masses of lapsed and democratized Catholics which now finds itself in desperate need of a genuine order of noumenal sensibility to counteract the influence of that more genuine paganism, less psychically fundamentalist than somatically materialist in metachemistry and less psychically antitranscendentalist than somatically anti-idealist in antimetaphysics, in terms of an equally genuine transcendentalism/antifundamentalism, an order of church-hegemonic transcendentalism/antifundamentalism that is no mere penultimate, or mankind, approach to God the Father/the Antidaughter of the Antidevil in Eternity, still less, with state-subordinate idealism/antimaterialism, such an approach to the Son of God/Antidevil the Antimother in Anti-Infinity, but the ultimate, or cyborg, approach to such male/female manifestations of noumenal sensibility which, in being post-historical, is commensurate with a universal per se, with the coming, via the Second Coming, of 'Kingdom Come', and thus with the realization of the 'Kingdom of Heaven' as that which attests to the utmost psychic freedom through the metaphysical lead of society for all Eternity, a lead which will only be possible so long as antimetachemistry is constrained to psychic emulation (of metaphysics) of a secondary church-hegemonic order and its correlative order of state-subordinate bound soma remains steadfastly committed to the subordination of Anti-Infinity to the hegemonic control of Eternity in respect of God's mastery of the Antidevil in what will become the ultimate virtuous circle of yang/anti-yin in the ultimate noumenal sensibility of a definitive metaphysical/antimetachemical perfection.

113.   Thus will a primary order of Eternity prevail over a secondary order of Eternity, the eternity of truth and joy over the eternity of a beautiful approach to truth and a loving approach to joy, primary church-hegemonic criteria over its secondary counterpart in what will be metaphysical and antimetachemical manifestations of free psyche, while a primary order of Anti-Infinity directly stemming from psychic freedom, the anti-infinity of a truthful approach to beauty and a joyful approach to love, will prevail over beauty and love, its secondary state-subordinate counterpart in what will be metaphysical and antimetachemical manifestations of bound soma, the latter of which, though inescapably conditioned by a subatomic female gender actuality which favours soma at the expense of psyche, will remain respectful of the wishes and priorities of its primary manifestation and not endeavour to deflect attention from psyche to soma, realizing that the truthful approach to beauty and joyful approach to love of its male counterpart are the bound-somatic corollaries, in metaphysics, of truth and joy, which must remain forever sacrosanct, and that the indirectly bound somatic modesties of beauty and love exist primarily to ensure that the pseudo-punishingness of a beautiful approach to truth and a loving approach to joy not only exist in antimetachemistry, but continue to complement, in secondary church-hegemonic terms, the truth and joy which is alone, in Eternal classlessness, of God the Father and Heaven the Holy Soul, psychic superiors, in every way, to whatever secondary Eternity may be forthcoming from the Antidaughter of the Antidevil and the Unclear Soul of Antihell in anti-upperclass vein.

114.   Thus does God the Father have the free-psychic better of the Antidaughter of the Antidevil, even as Antidevil the Antimother has the bound-somatic worse, subatomically speaking, of the Son of God, who is primarily of Anti-Infinity in the directly-bound soma of His truthful approach to beauty but not, on that account, as categorically of bound soma as His female counterpart; and just so does Heaven the Holy Soul have the free-psychic better of the Unclear Soul of Antihell, even as Antihell the Unclear Spirit has the bound-somatic worse, subatomically speaking, of the Holy Spirit of Heaven, which is primarily of Anti-Infinity in the directly-bound soma of its joyful approach to love but not, on that account, as categorically of bound soma as its female counterpart.

115.   Yet it is altogether doubtful that either beauty or love would properly and deferentially exist were it not for the truthful approach to beauty and the joyful approach to love which, directly stemming from truth and joy, condition the ensuing beauty and love to acquiesce, via secondary eternal values, in the beautiful approach to truth and the loving approach to joy, and not, assuredly not, to exist by and for themselves in a bound-somatic repudiation of psychic freedom from an anti-infinity standpoint centred, rather more unequivocally than its male counterpart, in somatic binding.

116.   However that may be, I should like, finally, to return to what prompted me to start this work, this world-shattering text, by reminding the reader that no such omega point/anti-alpha point of Eternity/Anti-Infinity can properly come to pass unless everything that appertains to Infinity/Anti-Eternity is renounced, repudiated, and, if necessary, defeated and utterly destroyed or, at the very least, deconstructed, so that its devotees can be reconstructed, where possible, on terms which bring them fully into line with post-historical criteria.  For the proper unfolding of the post-historical is only possible on the basis of outright rejection of the pre-historical, since it is the continued existence of the pre-historical, in whatever manifestations of noumenal sensuality, that obstructs and impedes the progress of post-historicity, which properly comes out of the world in one of its historical manifestations, the manifestation, as we have seen, of phenomenal or, rather, pseudo-phenomenal sensuality, the contemporary form of phenomenal sensuality par excellence which can only be saved and counter-damned by reference to a more genuine order of noumenal sensibility that, transcending the Catholic Church, will take salvation and counter-damnation to their logical conclusions in the utmost supra-conscious/supra-natural metaphysical and anti-unconscious/anti-unnatural antimetachemical omega/anti-alpha points of the virtuous circle of that definitive noumenal sensibility outlined above.

117.   Therefore as long as the pre-historical persists in existing, there can be no global universality in the post-historical, no ultimate globalization such that must take a properly universal, and therefore noumenally sensible, form.  But the pre-historical led, as we saw, to the historical, and that in turn leads, or makes possible, the post-historical, even if such post-historicity as arguably already exists cannot expect to advance towards full globalization of a universal order while both the pre-historical and the historical are also still in existence.

118.   But we need to look a little more closely at this distinction between the three broad periods or stages of noumenal and phenomenal existence, some of which are more or less civilized than others, and the extremes arguably not civilized at all but, for instance, either unnaturally barbarous, as in pre-historical infinity, or, at the risk of anticipating the future, supra-consciously cultural, as in post-historical eternity.  Frankly my previous approach to this subject, though praiseworthy in its almost Spenglerian distinctions between four broad categories, the category of the pre-historical (corresponding to 'Historyless Chaos'), the categories, in paganism/antipaganism and humanism/antihumanism, of the historical (which would have been roughly equivalent to 'Culture' and 'Civilization' in Spengler's Decline of the West), and, finally, the category of the post-historical (corresponding to 'Second Religiousness'), still leaves something to be desired, and not just in terms of the rather more Bunyan-like applications of axial divisions or distinctions which both criss-cross the world and what have been described as their netherworldly and otherworldly counterparts in the realms of noumenal sensuality and sensibility above anything demonstrably phenomenal, and therefore worldly; criss-cross it in terms of a state-hegemonic collusion between 'Mr Worldly Wise'  and 'Vanity Fair' in the one instance, and of a church-hegemonic collusion between 'the Slough of Despond' and 'the Celestial City' in the other instance.

119.   While that was an important correction to anything overly chronological or linear in scope, it still leaves room for an alternative perspective which, while embracing the role of such axial divisions, somehow manages to cast the whole process of a linear or chronological overview of pre-historical, historical, or post-historical categories in a fresh light; one, I mean, which, while broadly accepting the established data, also revises and enlarges upon it, with quite spectacular results!

120.   But before I proceed with that, let me briefly recapitulate our established findings in respect of such categories.  Certainly we found, through a process of logical deduction, that the real alpha and omega of things was indeed equivalent, in colloquial parlance, to a 'daughter-of-a-gun' totalitarian alpha and a 'son-of-a-gun' totalitarian omega, roughly corresponding to the utmost fundamentalist (or, more correctly, materialist) and transcendentalist values, and with these extreme points in mind we were able to deduce a devolution from the one and an evolution towards the other, such that took the respective forms of a 'daughter-of-a-bitch' pluralism in the one case and of a 'son-of-a-bitch' pluralism in the other.  In between which pre- and post-historical categories we placed four broad historical categories, starting with a 'son-of-a-bitch' to a 'son-of-a-gun' category of pagan civilization, in which the living death of Devil the Mother was no longer savagely naked but hyped as God, whether on polytheistic or monotheistic terms; proceeding to a rejection of this in terms of a 'daughter-of-a-gun' to a 'daughter-of-a-bitch' category of antipagan civilization, in which the death of Devil the Mother hyped as God became possible through the hype of a Son of Devil the Mother as Son of God, so that one had what I called a pagan/antipagan chronology of alpha-worldly historicity; after which it was the turn of the birth of man to enter the world in the guise of, first, a 'son-of-a-bitch' liberalism and then, with Marxism, a 'son-of-a-gun' totalitarianism, as first bourgeois humanism and then proletarian humanism, its social democratic antithesis, signified a positive retort to anything antipagan, or Christian, in which the emphasis on birth displaced any lingering concern with death; but that was only an historically temporary situation or, at any rate, a situation that, with the untenability of its global pretensions, was soon to be challenged as first totalitarian and then liberal manifestations of what has been called the death of man (via worship of the machine) staked their antihumanist claim on the world, and things regressed from a kind of 'daughter-of-a-gun' totalitarianism to a 'daughter-of-a-bitch' liberalism, the contemporary situation of civilized advance par excellence, which brings us to the border, via America, of the liberal, or pluralist, manifestation of the dying birth of God the Father, the positive retort to antihumanist death which, as suggested above, would signify the next and final stage of civilization's advance the other side of any humanist/antihumanist historical chronology, a stage necessarily post-historical in its transcendentalist overcoming of the world and determination to bring life to an eternal head.

121.   Therefore we alternated, it could be said, from a 'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in savage primitivity; from a 'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in paganism; from a 'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in antipaganism; from a 'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in humanism; from a 'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in antihumanism; and, in anticipation of things to come, from a 'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in transcendental futurity, zigzagging, it could be said, from primitive devolution to pagan evolution; from antipagan devolution to humanist evolution; from antihumanist devolution to unitive evolution - six stages of devolution and evolution subdivided, in each case, between totalitarian and liberal, or monistic and pluralistic, phases, whether in respect of a devolution from totalitarian to liberal, monistic to pluralistic, or, contrariwise, in respect of an evolution from liberal to totalitarian, pluralistic to monistic, depending, as we found, upon the gender significance of each stage in the overall regression or progression of humankind in relation to death or birth, negative or positive approaches to life which, at their alpha/omega extremes, took the relativistically absolutist forms of either the living death of Devil the Mother or the dying birth of God the Father, absolute free soma or absolute free psyche.

122.   Such six stages subdivided into their respective monistic or pluralistic phases make for a grand total of twelve phases, and it now seems to me that this number is rather significant in that it logically lends itself to a division into three lots or four - in short, into three quadruplicities.  For when we start thinking of these twelve phases of monistic and pluralistic and/or pluralistic and monistic alternation, it isn't long before we are drawn to another way of thinking of the pre-historical, the historical, and the post-historical from that outlined above: namely in terms of the first four phases in relation to the pre-historical; the second four phases in relation to the historical; and the third four phases in relation to the post-historical, which somewhat modifies the aforementioned perspective!

123.   For there we had a savage pre-historical precondition of pagan/antipagan and humanist/antihumanist stages of historical chronology, after which it was possible to infer a post-historical post-condition of such a worldly antithesis.  Yet if we think in terms of three lots of four, then what we find is that the savage primitivity of the fundamentalist if not materialist stage of devolution from a Big-Bang and/or Edenic monism to a diaspora pluralism of cosmic and/or tribal significance is the negative precondition of pagan positivity, of the Hindu-like pluralism (polytheism) to the Judaic-like monism (monotheism), which was no 'daughter-of-a-gun' or 'daughter-of-a-bitch' naked worship of Devil the Mother, but the 'son-of-a-bitch' to 'son-of-a-gun' civilized coating of the bitter pill of primitive savagery through Devil the Mother being hyped as God, the positive fulfilment, so to speak, of a negative premise, the 'heads' side of a metaphorical coin that necessarily began with female 'tails'.  Therefore if all this is to be equated with the pre-historical, with the alpha and omega of a society, or type of civilization, based around Devil the Mother, then it is somewhat more germane to what we would now call Eastern civilization, which, as we all know, was where civilization effectively began, in the dark days of somatic freedom.

124.   But if civilization began on savage/pagan terms, then it was fated to continue on what I can now call antipagan/humanist terms, terms one would sooner associate with the West than with anything Eastern, even when Graeco-Roman criteria were at large in what must seem like a pagan overlap with or extrapolation from the East which was nevertheless more closely associated with the West and even, ultimately, with the coming of antipaganism to the West in the guise of Christianity, the Romans themselves fated to embrace antipaganism in the face of their particular kind of pagan traditions which, as we now know, were anything but Hindu or Judaic in character!

125.   Be that as it may, the second quadruplicity leads us to distinguish antipaganism from humanism as the negative precondition, 'daughter of a gun' and 'daughter of a bitch'-wise, of subsequent humanist positivity, as though the Death of Devil the Mother hyped as God via the Son of Devil the Mother hyped as Son of God necessarily prepared the ground for the birth of man per se, and thus for an altogether more enlightened stage of civilization's advance commensurate, as already noted, with the Age of Reason, whether this is interpreted in liberal or, with Marx, totalitarian terms.