51.  To their eternal credit such 'drug addicts' are intimating of the future post-historical stage of life, for they are striving to get beyond the religious traditions which prepare one for death, whether intellectually or spiritually, through prayer or meditation, cogitation or contemplation, of the West or of the East, and thus are effectively living, as atheistic proletarians, as though they were already in 'Kingdom Come', or a society, legitimized by a majority mandate for religious sovereignty, that was determined to set about establishing the dying birth of God the Father (not to mention of His female complement, the Antidaughter of the Antidevil), together with His heavenly resurrection and redemption, which presupposes afterlife-type experiences no less synthetically artificial than everything else post-historical, if the contemporary stage of historicity is, indeed, to be overhauled and countered on analogous terms which really will save and counter-damn the phenomenally sensual masses more efficaciously than would otherwise be possible, thereby assisting not only in the overcoming of the world ... to which they pertain in their sinful/pseudo-criminal shortcomings, but, as a consequence of that, in the defeat and damnation of that which currently preys upon them from heights of commercial vanity and enhances its fame and wealth in proportion as it successfully rips them off, aided and abetted, be it not forgotten, by both 'the phenomenally sensible' and a significant proportion of 'the pseudo-phenomenally sensible' alike, who are axially aligned with the more blatant manifestations of noumenal sensuality and hand-in-glove, like 'Mr Worldly Wise' vis-à-vis 'Vanity Fair', with the criminally vain in their mutual collusion against 'the meek', the phenomenally sensual divided-and-ruled 'sheep' of the 'Slough of Despond' who are powerless, seemingly, to do anything to protect themselves.

52.  Frankly they cannot protect themselves, for their 'divided-and-ruled' predicament in democratic pluralism plays no small part in their weakness, in their vulnerability to predation, in keeping them ignorant and misguided, mislead by the black sheep who would have them believe that they were really shepherds, and thus genuine leaders!  They will remain victims of this collusion against them, both directly in respect of their political representatives, and indirectly, in respect of the more ethnically-aligned opposition of the state-hegemonic 'just' and/or 'pseudo-just' with 'pseudo-vain' and/or 'vain' elements, until such time as, open to the teachings of the Messianic Shepherd who would save and counter-damn them from their predicament, they elect, under a paradoxical election commensurate with Judgement, to vote for religious sovereignty, and thus reject their worldly predicament in return for rights accruing to such a sovereignty in 'Kingdom Come', in the type of society that Social Theocracy would set about establishing in the event of a majority mandate for the sovereignty of sovereignties, the sovereignty that would lift church-hegemonic republicanism to an otherworldly level beyond the world of phenomenal sensuality which would be commensurate with a radically new - and indeed revolutionary - level of noumenal sensibility, the noumenal sensibility neither of the Christian West nor of the Buddhist East, but transcending each of these in what would be orientated, diastolically, towards the global universality of a post-historical stage of time in which absolute free psyche would signify the dawn of Eternity and the eclipse, in consequence, of both temporal and finite sufferings, of space/time relativity in the time absolutism of the dying birth of God the Father.

53.  For, of course, the world is not only relativistic in terms of space/time, but the very relativity of space/time ensures that space is finite and time temporal, whether with a bias towards space in pagan/antipagan historicity or with a bias towards time in humanist/antihumanist historicity, the former more concerned with soma, whether free or bound, than psyche, the latter more concerned with psyche, whether free or bound, than soma.  Thus the world of historical chronology, whether alpha sensual or omega sensible, can be regarded, from a certain theoretical elevation, as being flanked by the anterior absolutism of Infinite Space and by the posterior absolutism of Eternal Time, by indefinite modes of extension through space and intention through time, and is symptomatic of a devolution, in overall terms, from the former and, certainly where omega sensibility is concerned, of an evolution towards the latter, whether or not it is conscious of such an evolution.  For a bias towards time in space/time relativity is closer to Absolute Time (eternity) than is a bias towards space in space/time relativity which, by contrast, in stemming from Absolute Space is closer to the infinity thereof, even though committed, through worldly relativity, to finite space, to relative soma, which takes precedence, as we have seen, over relative psyche, or temporal time.  Finite space taking precedence over temporal time, whether freely pagan or unfreely antipagan (Christian) can only differ antithetically from temporal time taking precedence over finite space, whether freely humanist or unfreely antihumanist (corporate), and therefore, conceived chronologically, the world of omega sensibility stands closer, in linear terms, to the otherworld of omega sensibility than would its sensual counterpart.

54.  But therein lies its disadvantage; for it is not, as we have seen, concerned with the attainment to Eternity, to the absolute time of noumenal sensibility, but stands axially apart from the prospect of any such attainment as its antihumanist offshoot backs away, in pseudo-phenomenal sensibility, from its humanist precursor, and draws closer to noumenal sensuality of a more paganistically authentic cast than anything to be found, in Anglican Monarchic terms, in European tradition, and does so with a fatality that can't but hold it fast to such noumenal sensuality in defiance not only of the more authentic mode of phenomenal sensibility, but as a threat to phenomenal sensuality and effective antithesis to noumenal sensibility, which is precisely that which would - and is intended - to save 'the phenomenally sensual' from their worldly predicament, and thus liberate them from such predations as can only rain down upon them from pseudo-phenomenally sensible/noumenally sensual heights of state-hegemonic criteria.

55.  Therefore, despite what a chronological overview of history, and indeed of pre- and post-historical, factors tells us, the axial realities of life, as significant of divergent types of civilization and society, show us that it is precisely 'the alpha first' who can be Omega Last and 'the Alpha First' who will be omega last, since it is the destiny of 'the phenomenally sensual' to be saved (in church-hegemonic terms) and counter-damned (in state-subordinate terms) by and to noumenal sensibility, and the fate of 'the phenomenally sensible' or, more correctly, 'noumenally sensual' to be damned (in stage-hegemonic terms) and counter-saved (in church-subordinate terms) by and to phenomenal sensibility, provided the salvation and counter-damnation of the former is sufficiently thorough and permanent as to entail, sooner or latter, the correlative damnation and counter-salvation of the latter, of 'the noumenally sensual', whether genuine or pseudo, to their correlative phenomenally sensible counterparts.

56.  Thus in spite of the alpha world chronologically emphasizing space at the expense of time, it is still closer to the possibility of salvation in absolute free time due to the part played by noumenal sensibility in axially subverting the heathenistic bias of chemistry over antiphysics, which makes, in female hegemonic vein, for free soma and bound psyche, towards a bound psychic emphasis which is the precondition of absolute free psyche in metaphysical and/or antimetachemical salvation from such a phenomenally sensual predicament.

57.  And, conversely, in spite of the omega world chronologically emphasizing time at the expense of space, it is still germane to the actuality of damnation in relative bound space due to the part played by noumenal sensuality in axially subverting the humanistic bias of physics over antichemistry, which makes, in male hegemonic vein, for free psyche and bound soma, towards a bound somatic emphasis which is the post-condition, so to speak, of absolute free soma in metachemical and/or antimetaphysical undamnation for such a phenomenally sensible predicament.

58.  Thus whereas the female side of phenomenal sensuality is effectively 'screwed', or subverted, by its male side in response to the hegemonic male pressures in noumenal sensibility of metaphysics over antimetachemistry, the male side of phenomenal sensibility is no-less effectively 'screwed', or subverted, by its female side in response to the hegemonic female pressures in noumenal sensuality of metachemistry over antimetaphysics.  The former is brought, through faith, to the possibility of Salvation and counter-Damnation through the noumenally sensible efforts of the Saved and counter-Damned, the latter is fated, through reason, to persist in the actuality of Damnation and counter-Salvation at the noumenally sensual hands of the Undamned and counter-Unsaved, who fear Damnation and falsely hope for counter-Salvation from an upper-class/anti-classless elevation above what are in effect anti-lowerclass/middle-class criteria.

59.  Just so, the hope of the Unsaved for Salvation and the pseudo-fear of the counter-Undamned for counter-Damnation attaches to an anti-middleclass/lower-class position, in phenomenal sensuality, below the classless/anti-upperclass position of noumenal sensibility, so that while, within church-hegemonic society, it is logical for the psychically-bound Unsaved to hope for Salvation to the psychic freedom of noumenal sensibility, and correlatively logical, within the state-subordinate aspect of such a society, for the somatically free counter-Undamned to falsely fear counter-Damnation to the somatic binding of noumenal sensibility, it is just as logical, within state-hegemonic society, for the somatically free Undamned to fear Damnation to the somatic binding of phenomenal sensibility, and correlatively logical, within the church-subordinate aspect of such a society, for the psychically bound counter-Unsaved to falsely hope for counter-Salvation to the psychic freedom (duly subjected through antichemical subversion to a subordinate standing vis-à-vis bound soma) of phenomenal sensibility.

60.  Therefore 'the noumenally sensual', whether genuine or pseudo, will continue to resist Damnation (and counter-Salvation) to phenomenal sensibility, whether pseudo or genuine, since state-hegemonic criteria are ever characterized by a female control of society in respect of free soma for the privileged Few, 'the Alpha First', and bound soma for the underprivileged Many, 'the omega last', and few of the former, especially when female, could ever logically wish to become equivalent to the latter, in what would amount to a virtual change of class down from upper-class to anti-lowerclass in the case of primary state-hegemonic criteria (female) in respect of metachemical free soma to antichemical bound soma and from anti-classless to middle-class in the case of secondary state-hegemonic criteria (male) in respect of antimetaphysical free soma to physical bound soma.

61.  Conversely, 'the phenomenally sensual', whether genuine or pseudo, will continue to embrace Salvation (and counter-Damnation) to noumenal sensibility, whether pseudo or genuine, since church-hegemonic criteria are ever characterized by a male control of society in respect of free psyche for the privileged Few, 'the Omega Last', and bound psyche for the underprivileged Many, 'the alpha first', and few of the latter, especially when male, could ever logically not wish to become equivalent to the former, in what would amount to a virtual change of class up from anti-middleclass to classless in the case of primary church-hegemonic criteria (male) in respect of antiphysical bound psyche to metaphysical free psyche, and from lower-class to anti-upperclass in the case of secondary church-hegemonic criteria (female) in respect of chemical bound psyche to antimetachemical free psyche.

62.  Actually, now that I have copied the structure of the preceding aphorism (or essayette) in respect of church-hegemonic criteria, I realize that I cannot distinguish between genuine and pseudo criteria for its state-hegemonic counterpart without logically being obliged to do the same here, since if we can distinguish between pseudo-noumenal sensuality and phenomenal sensibility on the one hand and noumenal sensuality and pseudo-phenomenal sensibility on the other hand with regard to the state-hegemonic (and church-subordinate) axis, then we must surely do the same for the axis which diagonally ascends, as it were, from phenomenal sensuality to noumenal sensibility, distinguishing, I maintain, the genuine phenomenal sensuality of the Catholic 'meek' and the pseudo-noumenal sensibility of the Catholic 'righteous', the priestly absolvers of penitential contrition whose transcendentalism and/or antifundamentalism is implicit rather than explicit on account of the extent to which more genuinely fundamentalist and/or antitranscendentalist criteria in the Old Testament still have an explicit grip on what properly appertains to Christianity in regard to a certain more elevated approach to the New Testament, distinguishing between that, I repeat, and the pseudo-phenomenal sensuality of the lapsed Catholic much preyed-upon (from an American-like noumenally sensual/pseudo-phenomenally sensible vantage-point at or towards the apex of the other, or state-hegemonic, axis) democratized and proletarianized electorate and the genuine noumenal sensibility of those who, identifying with Social Theocracy, with the concept of a triadic Beyond and administrative aside to said Beyond in and as the religiously-oriented structure of 'Kingdom Come', stand as an altogether freer and more radical manifestation of theocratic righteousness that, rejecting any limitation placed upon transcendentalism and/or antifundamentalism by fundamentalist and/or antitranscendentalist (not to mention materialist and/or anti-idealist) criteria of noumenal sensuality, portend the possibility of a much more efficacious Salvation and counter-Damnation of the said pseudo-phenomenally sensual masses than would otherwise be possible or, indeed, has ever been demonstrated by their pseudo-noumenally sensible counterparts, all those Catholic priests whose hands were tied by Creator-based noumenal sensuality to a degree which precluded all but a sort of correlative pseudo-Salvation (and counter-Damnation) of the more genuine phenomenally sensual Unsaved (and counter-Undamned) masses of conventional Catholic meekness, or piety, or faith.

63.  Thus it is not those who overly identify, in conventional Church-going fashion, with phenomenal sensuality who can be saved more efficaciously but, rather, their pseudo-phenomenal counterparts, all those democratized 'divided-and-ruled' sheep who will have to be prevailed upon to reject the Americanization of life, as of their lives, and vote, when the appointed hour finally comes, for religious sovereignty, in order that, in the event of a majority mandate for such an ultimate sovereignty, steps can then be taken by their Social Theocratic leaders and servants to institutionally develop a more genuine order of noumenal sensibility that will not only overhaul anything Christian, and confession-based, but anything Buddhist, and TM-based, since beyond both Western and Eastern levels of mankind-centred religion in what I like to think of as the cyborgistic stage of life that would be properly commensurate not only with global universality, but with the dying birth of God the Father in respect of post-historical Eternity, the Eternity of 'Kingdom Come', and a supra-national federation of psychically free peoples which, if all goes according to evolutionary plan, should end-up stretching right the way around the globe and eventually culminate, more Social Theocratically, in a space-centre Omega Point of definitive transcendence.

64.  Be that as it may, a distinction has to be drawn between the phenomenally sensual 'meek' of Catholic convention and the pseudo-noumenally sensible 'pseudo-righteous' of priestly intercession on the one hand, and between what we may call the pseudo-phenomenally sensual 'pseudo-meek' of democratic confusion and the noumenally sensible 'righteous' of an altogether post-Christian - and post-historical - order of religious guidance who, scorning the limitations placed upon religion by the extent to which noumenal sensuality still officially obtains in Old Testament-like vein, seek the deliverance of the masses from such limitations and their elevation to a new order of Salvation (and counter-Damnation) which will simultaneously deliver them from both their political corrupters and commercial exploiters, effectively 'overcoming' the world of phenomenal sensuality or, more correctly, pseudo-phenomenal sensuality in the process.

65.  For, in actuality, the world of phenomenal sensuality has already been if not exactly 'overcome' then certainly eclipsed by the pseudo-phenomenal sensuality of the democratized and commercialized masses of what I have called 'the pseudo-meek', and they are even less partial to the rather limited salvation (and counter-damnation) traditionally offered by 'the pseudo-noumenally sensible' than would be 'the phenomenally sensual'-proper, so to speak, presuming upon the continued existence of such traditional souls in a world which is now awash with Americanization and the altogether more synthetically artificial forms of noumenal sensuality and pseudo-phenomenal sensibility.

66.  Thanks - or no thanks - to such commercial pressures as are brought to bear on them via their democratized divisions, 'the pseudo-meek' exist in a more elevated position on what remains of the church-hegemonic/state-subordinate axis of phenomenal sensuality to pseudo-noumenal sensibility (in mankind) than their more authentically phenomenally sensual counterparts, having been wrenched apart, as urban proletariat, from any anti-conscious/anti-natural subversion, in antiphysics, of the chemically subconscious/subnatural phenomenal sensuality at the behest of such pseudo-noumenal sensibility as was able to pressurize them into such a paradoxical procedure (the antiphysical subversion of a chemical hegemony making for bound psychic emphasis, contrary to what would otherwise be a heathenistic emphasis - female conditioned - on free soma) by the pseudo-phenomenally sensible pressures being exerted, in American-like vein, by both the supernatural/superconscious and super-antisubnatural/super-antisubconscious aspects of a state-hegemonic antihumanism which has the effect, with 'the pseudo-phenomenally sensual', of reversing church-hegemonic criteria towards a state-hegemonic, or quasi-state hegemonic, situation in which the antinatural is fatally attracted, like a magnet (with unlike gender poles), by the super-antinatural and the subnatural by the supernatural, and is no longer capable of functioning within a church-hegemonic context characterized, via bound-psychic emphasis, by the anti-conscious subversion of subconsciousness but, in succumbing to such antihumanist pressures, becomes pseudo-phenomenally sensual, and thus draws closer, within its own axial integrity, to the pseudo-phenomenal sensibility which overlaps with that older form of noumenal sensuality characterizing, in outright free soma, the more genuinely pagan aspects of American culture.

67.  But precisely in being drawn closer to the pseudo-phenomenally sensible/noumenally sensual integrity of American antihumanism/neo-paganism does it find itself not only in a more elevated axial position than anything genuinely phenomenally sensual, in traditional Catholic vein, but has the potential, in respect of that elevation, of subsequently embracing a more genuine order of noumenal sensibility, an order overhauling anything Christian and pseudo-noumenally sensible such that, traditional exceptions to the contemporary rule notwithstanding, is demonstrably incapable of appealing to 'the pseudo-meek', whose pseudo-phenomenal sensuality places them 'beyond the pale' of conventional salvation and/or counter-damnation and makes them candidates, instead, for that genuine salvation and counter-damnation which can only transpire, following a majority mandate for religious sovereignty in a paradoxical election, with the dawn, through Social Theocracy, of 'Kingdom Come', and thus with the end of the world conceived, most especially, in pseudo-phenomenally sensual terms.

68.  For only when 'the pseudo-meek' have been saved and counter-damned more efficaciously and permanently through 'the righteous' than ever their traditional counterparts, 'the meek', were by 'the pseudo-righteous' ... will they experience that liberation from both political and commercial exploitation which keeps them pegged to some worldly bog of shame and soar heavenwards on wings of psychic freedom from such bound psyche as is the antihumanist corollary of free soma, whether in pseudo-phenomenal sensibility or, more paganistically, in noumenal sensuality, where a female-based vanity is 'writ large'.

69.  But such psychic freedom, being noumenally sensible, will be absolute, not relative like its humanistic counterpart in historical chronology, and therefore properly germane to a post-historical age or society that, in rejecting space, will achieve and be permanently entitled to Eternity, to the blessed peace of a supreme level of being in the utmost psychic freedom of an intensive duration of psyche in time.

70.  But even Eternity, as subjective intention (the opposite of objective extension) of an absolutely free psyche whose condition is heavenly, will have to co-exist with what might be called Anti-Infinity, since noumenal sensibility, on any genuine basis, is not just metaphysics, much as that would be the hegemonic factor, but must also embrace antimetachemistry, its female counterpart, if a virtuous circle of truth and joy leading to a truthful approach to beauty and a joyful approach to love is to have an element, namely antimetachemistry, upon which to encourage the development of beauty and love leading to a beautiful approach to truth and a loving approach to joy, the truth and joy coupled to the beautiful approach to truth and loving approach to joy constituting free psyche on primary (hegemonic) and secondary (subordinate), male and female, terms; the truthful approach to beauty and joyful approach to love coupled to beauty and love constituting bound soma on primary (direct) and secondary (indirect), female and male, terms within what is then a sort of state-subordinate complement to church-hegemonic criteria as exemplified by free psyche, and by free psyche of the utmost beingful order - at any rate, where the metaphysical mode of such freedom is concerned! 

71.  For females are different, and even in noumenal sensibility there is no way that the beautiful approach to truth and loving approach to joy is anywhere near as beingful, or time-centred in subjective psyche, as truth and joy: the female mode of noumenal sensibility, viz. antimetachemistry, having to contend with a gender ratio which is, in many respects, the reverse of the male where subatomic criteria are concerned, being, if properly antimetachemical, significant of the inversion of a 3:1 ratio of particles to wavicles, and thus functioning on the basis of a wavicle emphasis, in secondary free psyche, under hegemonic pressure from metaphysical males whose subatomic integrity should be more in the region of a 3:1 ratio in favour of wavicles over particles, and thus be capable, through a primary order of free psyche, of achieving truth and joy.

72.  However that may be, Absolute Time will not be independent, even in a post-historical context, of what may be called Absolute Antispace, since while the female will be able to emphasize a commitment, if paradoxically, to time, in the form of the beautiful approach to truth and loving approach to joy, much of her attention will be taken-up with an opposition to space (spatially) which will constitute the (spaced) antispace complement to Absolute Time, much as mention was made, above, of an Anti-Infinity complement to Eternity.  In truth, Eternity and Anti-Infinity 'hang together', in complementary modes of noumenal sensibility, as much as Infinity and what can be called Anti-Eternity do in noumenal sensuality, the great materialist/anti-idealist and fundamentalist/antitranscendentalist enemy of such transcendentalism/antifundamentalism and idealism/antimaterialism as that to which I am alluding.

73.  If, in their respective psychic and somatic manifestations, Eternity has reference to repetitive time and Anti-Infinity to spaced space, the antimetachemical complement to metaphysics, then Infinity has reference, on the basis of a somatic/psychic dichotomy, to spatial space and Anti-Eternity to sequential time, the antimetaphysical complement to metachemistry. 

74.  Strictly speaking, there is both time and antispace in metaphysics as well as in antimetachemistry, free psyche and bound soma, but, as we have seen, they do not take exactly the same forms, since the repetitive time of truth and joy has to be contrasted with what may be called the repetitive-time approach to spaced space in respect of a truthful approach to beauty and a joyful approach to love, while the spaced space of beauty and love has to be contrasted, in antimetachemistry, with what may likewise be called the spaced-space approach to repetitive time in respect of a beautiful approach to truth and a loving approach to joy, so that Eternity is of repetitive time in metaphysical free psyche but of a spaced-space approach to repetitive time in antimetachemical free psyche, the former church-hegemonic on primary terms and the latter such on secondary terms, while, in state-subordinate contrast to each, Anti-Infinity is of a repetitive-time approach to spaced space in metaphysical bound soma but of spaced space in antimetachemical bound soma, the former primary and the latter secondary, albeit of an indirectly bound (via the male) secondariness that, properly according with spaced space, is arguably more influential in the greater prevalence of bound somatic factors vis-à-vis its metaphysical counterpart.

75.  Now what applies to the elemental components of noumenal sensibility applies in reverse fashion to their antitheses in noumenal sensuality, where space and antitime are to be found no less in metachemistry than in antimetaphysics, free soma and bound psyche, if, once again, on a dissimilar basis largely conditioned by gender differentials

within each of the prevailing elements.