76.  Consequently there is both space and antitime in metachemistry as well as in antimetaphysics, free soma and bound psyche, but, once again, they do not take exactly the same forms, since the spatial space of ugliness and hatred has to be contrasted with what may be called the spatial-space approach to sequential time in respect of an ugly approach to illusion and a hateful approach to woe, while the sequential time of illusion and woe has to be contrasted, in antimetaphysics, with what may likewise be called the sequential-time approach to spatial space in respect of an illusory approach to ugliness and a woeful approach to hatred, so that Infinity is of spatial space in metachemical free soma but of a sequential-time approach to spatial space in antimetaphysical free soma, the former state-hegemonic on primary terms and the latter such on secondary terms, while, in church-subordinate contrast to each, Anti-Eternity is of a spatial-space approach to sequential time in metachemical bound psyche but of sequential time in antimetaphysical bound psyche, the former primary and the latter secondary, albeit of an indirectly bound (via the female) secondariness that, properly according with sequential time, is arguably more influential in the greater prevalence of bound psychic factors vis-à-vis its metachemical counterpart.

77.  No greater contrast could therefore be imagined or conceived of than that between Absolute Space/Absolute Antitime and Absolute Time/Absolute Antispace, pre-historical doingfulness/antibeingfulness in free soma/bound psyche of a noumenally sensual complementarity between metachemistry and antimetaphysics on the one hand, and post-historical beingfulness/antidoingfulness in free psyche/bound soma of a noumenally sensible complementarity between metaphysics and antimetachemistry on the other hand, the former absolutism characterized, in metachemistry, by materialism/fundamentalism and, in antimetaphysics, by anti-idealism/antitranscendentalism; the latter absolutism characterized, in metaphysics, by transcendentalism/idealism and, in antimetachemistry, by antifundamentalism/antimaterialism.

78.  Therefore a distinction, in the fullest possible sense, between upper-class/anti-classless criteria in respect of the most particles/least wavicles of metachemical and least particles/most wavicles of antimetaphysical noumenal sensuality ... and classless/anti-upperclass criteria in respect of the most wavicles/least particles of metaphysical and least wavicles/most particles of antimetachemical noumenal sensibility, with primary and secondary orders of state-hegemonic criteria with regard to metachemical (most-particle upper class) and antimetaphysical (least-particle anti-classless) free soma, and primary and secondary orders of church-subordinate criteria with regard to metachemical (least-wavicle upper class) directly bound and antimetaphysical (most-wavicle anti-classless) indirectly bound psyche; in complete contrast to the primary and secondary orders of church-hegemonic criteria with regard to metaphysical (most-wavicle classless) and antimetachemical (least-wavicle anti-upperclass) free psyche, and the primary and secondary orders of state-subordinate criteria with regard to metaphysical (least-particle classless) directly bound and antimetachemical (most-particle anti-upperclass) indirectly bound soma.

79.  Verily the absolutism of Infinity is not incompatible with the subordination of what has been called Anti-Eternity, whether in primary or secondary, female or male, terms, while the absolutism of Eternity is not incompatible with the subordination of what has been called Anti-Infinity, whether in primary or secondary, male or female, terms.

80.  The ugliness/hatred of the primary, or metachemical, manifestation (materialist) of Infinity has to be seen against the illusory approach to ugliness/woeful approach to hatred of its secondary, or antimetaphysical, manifestation (anti-idealist), while the ugly approach to illusion/hateful approach to woe of the primary, or metachemical, manifestation (fundamentalist), of Anti-Eternity has to be seen in parallel juxtaposition  with the illusion and woe of its secondary, or antimetaphysical, manifestation (antitranscendentalist), as we contrast primary and secondary, hegemonic and subordinate, modes of free soma with their primary and secondary, directly and indirectly bound, psychic counterparts in noumenal sensuality.

81.  Contrariwise, the truth/joy of the primary, or metaphysical, manifestation (transcendentalist) of Eternity has to be seen against the beautiful approach to truth/loving approach to joy of its secondary, or antimetachemical, manifestation (antifundamentalist), while the truthful approach to beauty/joyful approach to love of the primary, or metaphysical, manifestation (idealist), of Anti-Infinity has to be seen in parallel juxtaposition with the beauty and love of its secondary, or antimetachemical, manifestation (antimaterialist), as we contrast primary and secondary, hegemonic and subordinate, modes of free psyche with their primary and secondary, directly and indirectly bound, somatic counterparts in noumenal sensibility.

82.  Having discussed the pre- and post-historical antitheses of Space and Time, principally in respect of a hegemonic spatial space over sequential time where the noumenally objective/anti-subjective alpha of Infinity/Anti-Eternity in metachemistry and antimetaphysics is concerned, and, conversely, in respect of a hegemonic repetitive time over spaced space where the noumenally subjective/anti-objective omega of Eternity/Anti-Infinity in metaphysics and antimetachemistry is concerned, I shall now attempt to do the same with regard to their historical counterparts, in which space and time are relative, and relative precisely because they exist not in ethereal relation to themselves, still less to an upended complementary gender antithesis, but in relation, more crudely, to volume and mass, the male/female corporeal embodiments of worldly relativity.

83.  Hence the existence in the worldly alpha of what could be called finite/anti-temporal space/time relativity is only possible because both space and time, soma and psyche, extension and intention, exist in relation to mass and volume in a phenomenal parallel to the noumenal absolutism of Infinity/Anti-Eternity.  And they do so precisely in terms of phenomenally objective/anti-subjective embodiments of spatial space/sequential time which take the forms of massive mass and volumetric volume, massive mass being mass per se and volumetric volume its subordinate complement as in effect antivolume, the antiphysical corollary of a chemical hegemony, a hegemony which ensures that phenomenal sensuality, the alpha-worldly context in question, is conditioned from a female standpoint towards free soma and bound psyche, even if, with the axial subversion of what would otherwise be a paganistic mean, the emphasis duly falls, for Christian antipagans, on the avoidance of sin, or freely somatic activity, and the attainment, via penitential contrition, of psychic freedom from guilt, the counter-damned corollary of which salvation through grace is somatic binding in imitation or emulation of the Saviour, whose Crucifixion epitomizes such a bound-somatic rejection of pagan criteria.

84.  Be that as it may, if both massive mass, appertaining to chemical free soma, and volumetric volume, its antiphysical counterpart, are significant of a mass/antivolume compromise in which the finite/anti-temporal phenomenality of space/time relativity is embodied in relation to a chemical hegemony over antiphysics, then, on the opposite, or sensible, side of worldly relativity, one will find a situation in which voluminous volume, appertaining to physical free psyche, and massed mass, its antichemical counterpart, are significant of a volume/antimass compromise in which the temporal/anti-finite phenomenality of space/time or, more correctly, of time/space relativity is embodied in relation to a physical hegemony over antichemistry.

85.  Hence the existence in the worldly omega of what could be called temporal/anti-finite time/space relativity is only possible because both time and space, psyche and soma, intension and extension, exist in relation to volume and mass in a phenomenal parallel to the noumenal absolutism of Eternity/Anti-Infinity.  And they do so precisely in terms of phenomenally subjective/anti-objective embodiments of repetitive time/spaced space which take the forms of voluminous volume and massed mass, voluminous volume being volume per se and massed mass its subordinate complement as in effect antimass, the antichemical corollary of a physical hegemony, a hegemony which ensures that phenomenal sensibility, the omega-worldly context in question, is conditioned from a male standpoint towards free psyche and bound soma even if, with the axial subversion of what would otherwise be a humanistic mean, the emphasis duly falls on bound soma, and the ground is prepared for the antihumanist retreat from phenomenal sensibility in terms of that pseudo-phenomenal sensibility which, in drawing closer to a more genuine order of noumenal sensuality, becomes ever more partial, America-wise, to bound psyche and free soma, if, from an antihumanist standpoint, with a bound-psychic emphasis, than to its freely psychic counterpart, no matter how subordinated such humanistic freedom may be to the bound somatic mean which prepares the ground, willy-nilly, for antihumanist criteria.

86.  However that may be, both the mass/antivolume of phenomenal sensuality and the volume/antimass of phenomenal sensibility exist in relation to historical chronology from relatively opposite points of view, that of a pagan/antipagan concern with soma at the expense of psyche, mass at the expense of antivolume, and that, conversely, of a humanist/antihumanist concern with psyche at the expense of soma, volume at the expense of antimass, and thus as finite/anti-temporal and temporal/anti-finite antitheses which can never see 'eye to eye' but will always remain apart, on opposite sides of a worldly divide which is conditioned, via axial subversion of the phenomenal hegemonies, by either ruling or leading elements above, corresponding to Infinity/Anti-Eternity in what may be called the netherworldly Alpha and to Eternity/Anti-Infinity in what is effectively germane, in one degree or another, to an Otherworldly Omega.

87.  But it is precisely because they are phenomenal, and therefore corporeally distinct from either kind of ethereal absolutism, that the opposite manifestations of worldly relativity, corresponding to historical chronology, signify a dip and/or shortfall from the elements which conspire to control them from 'On High', be that control autocratic/anti-theocratic in the noumenal alpha or theocratic/anti-autocratic in the noumenal omega; that which is of the phenomenal alpha, and therefore both lower-class and anti-middleclass, axially linked to the classlessness/anti-upperclassness of the noumenal omega; that, on the contrary, which is of the phenomenal omega, and therefore both middle-class and anti-lowerclass, axially linked to the upper-classness/anti-classlessness of the noumenal alpha.

88.  Therefore a distinction, in the fullest possible sense, between lower-class/anti-middleclass criteria in more (compared to most) particles/less (compared to least) wavicles and less (compared to least) particles/more (compared to most) wavicles of chemical/antiphysical phenomenal sensuality, and middle-class/anti-lowerclass criteria in more (compared to most) wavicles/less (compared to least) particles and less (compared to least) wavicles/more (compared to most) particles of physical/antichemical phenomenal sensibility, with metaphysically/antimetachemically-conditioned primary and secondary orders of church-hegemonic criteria in respect of antiphysical (more-wavicle anti-middleclass) and chemical (less-wavicle lowerclass) bound psyche, and metaphysically/antimetachemically-conditioned primary and secondary orders of state-subordinate criteria in respect of antiphysical (less-particle anti-middleclass) and chemical (more-particle lowerclass) free soma; in complete contrast to the metachemically/antimetaphysically-conditioned primary and secondary orders of state-hegemonic criteria in respect of antichemical (more-particle anti-lowerclass) and physical (less-particle middleclass) bound soma and metachemically/antimetaphysically-conditioned primary and secondary orders of church-subordinate criteria in respect of antichemical (less-wavicle anti-lowerclass) and physical (more-wavicle middleclass) free psyche.

89.  Verily the relativity of the finite (finity? as opposed to infinity) is not incompatible with the subordination of what has been called the anti-temporal, whether in primary (male) or in secondary (female) terms, while the relativity of the temporal (temporality? as opposed to eternity) is not incompatible with the subordination of what has been called the anti-finite, whether in primary (female) or in secondary (male) terms. 

90.  Strictly within the context of phenomenal sensuality (and therefore independently of axial subversion from noumenal sensibility), the weakness/humility of the primary, or chemical, manifestation (realist) of the finite has to be seen in parallel juxtaposition with the ignorant approach to weakness/painful approach to humility, if not humiliation, of its secondary, or antiphysical, manifestation (antinaturalist), while the weak approach to ignorance/humble approach to pain of the primary, or chemical, manifestation (nonconformist) of the anti-temporal has to be seen in parallel juxtaposition with the ignorance and pain of its secondary, or antiphysical, manifestation (antihumanist), as we contrast primary (hegemonic) and secondary (subordinate) modes of free soma with their primary and secondary, directly and indirectly bound, psychic counterparts in phenomenal sensuality.

91.  Contrariwise and therefore strictly within the framework of phenomenal sensibility (and therefore independently of axial subversion from noumenal sensuality), the knowledge/pleasure of the primary, or physical, manifestation (humanist) of the temporal has to be seen in parallel juxtaposition with the strong approach to knowledge/proud approach to pleasure of its secondary, or antichemical, manifestation (antinonconformist), while the knowledgeable approach to strength/pleasurable approach to pride of the primary, or physical, manifestation (naturalist) of the anti-finite has to be seen in parallel juxtaposition with the strength and pride of its secondary, or antichemical, manifestation (antirealist), as we contrast primary (male hegemonic) and secondary (female subordinate) modes of free psyche with their primary and secondary, directly and indirectly bound, somatic counterparts in phenomenal sensibility.

92.  Strictly speaking, there is both mass and antivolume in chemistry as well as in antiphysics, free soma and bound psyche, but, as we have seen, they do not take exactly the same forms, since the massive mass of weakness and humiliation has to be contrasted with what may be called the massive-mass approach to volumetric volume in respect of a weak approach to ignorance and a humble approach to pain, while the volumetric volume of ignorance and pain has to be contrasted, in antiphysics, with what may likewise be called the volumetric-volume approach to massive mass in respect of an ignorant approach to weakness and a painful approach to humility, so that the finite is of massive mass in chemical free soma but of a volumetric-volume approach to massive mass in antiphysical free soma, the former, once axial subversion has been acknowledged, state-subordinate on secondary terms (feminine female) and the latter such on primary terms (antimasculine male), while, in church-hegemonic contrast to each, the anti-temporal is of volumetric volume in antiphysical bound psyche but of a massive-mass approach to volumetric volume in chemical bound psyche, the former primary (antimasculine male) and the latter secondary (feminine female).

93.  Now what applies to the elemental components of phenomenal sensuality applies in reverse fashion to their antitheses in phenomenal sensibility, where volume and antimass are to be found no less in physics than in antichemistry, free psyche and bound soma, if, once again, on a dissimilar basis largely conditioned by gender differentials within each of the prevailing elements.

94.  Consequently there is both volume and antimass in physics as well as in antichemistry, free psyche and bound soma, but, once again, they do not take exactly the same forms, since the voluminous volume of knowledge and pleasure has to be contrasted with what may be called the voluminous-volume approach to massed mass in respect of a knowledgeable approach to strength and a pleasurable approach to pride, while the massed mass of strength and pride has to be contrasted, in antichemistry, with what may likewise be called the massed-mass approach to voluminous volume in respect of a strong approach to knowledge and a proud approach to pleasure, so that the temporal is of voluminous volume in physical free psyche but of a massed-mass approach to voluminous volume in antichemical free psyche, the former, once axial subversion has been acknowledged, church-subordinate on secondary terms (masculine male) and the latter such on primary terms (antifeminine female), while, in state-hegemonic contrast to each, the anti-finite is of massed mass in antichemical bound soma but of a voluminous-volume approach to massed mass in physical bound soma,  the former primary (antifeminine female) and the latter secondary (masculine male).

95.  No greater worldly contrast could therefore be imagined or conceived of than that between mass/antivolume and volume/antimass, alpha historical givingness/antitakingness in the free soma/bound psyche of a phenomenally sensual complementarity between chemistry and antiphysics, and omega historical takingness/antigivingness in the free psyche/bound soma of a phenomenally sensible complementarity between physics and antichemistry, the former relativity characterized, in chemistry, by realism/nonconformism and, in antiphysics, by antinaturalism/antihumanism; the latter relativity characterized, in physics, by humanism/naturalism and, in antichemistry, by antinonconformism/antirealism.

96.  Looked at from a phenomenal standpoint, those on the omega side of the worldly divide must feel themselves smugly superior to their alpha-worldly counterparts; for there is every suggestion of a male hegemony and of the triumph of volume over mass (antimass), as of relative time over relative space (antispace), and thus of criteria congenial to free psyche and bound soma.   But the parallel smugness of 'the omega worldly' is symptomatic of their own phenomenal - whether middle-class or anti-lowerclass, physical or antichemical - limitations; for they are generally incapable, exceptions to the general rule notwithstanding, of seeing above themselves to the noumenal heights, except - and then often begrudgingly - where their own noumenal rulers are concerned, the upper-class/anti-classless spurners of free psyche/bound soma in favour of free soma/bound psyche, who naturally resist criteria appertaining to 'the phenomenally sensible' from the noumenally sensual standpoints of metachemistry and antimetaphysics, and subvert the 'lower orders' accordingly.

97.  Therefore the resistance from those diagonally 'above' is parried by a certain resentment or envy from those diagonally 'below', and they prefer, when possible, to favourably compare themselves, across the phenomenal divide, with their alpha-worldly counterparts, all those Catholics and lapsed Catholics of a phenomenally sensual disposition.  But it is the latter who are really in a more favoured axial position, a position which, despite its worldly shortcomings, is open to salvation and counter-damnation vis-à-vis the noumenally sensible 'On High', as and when people turn against bound psyche of a phenomenal order and embrace free psyche of a noumenal order, and turn, in consequence of having done so, against free soma of a phenomenal order and embrace bound soma of a noumenal order, this latter the state-subordinate counterpart, paradoxically, of a church-hegemonic ethos conditioned from above.

98.  These phenomenally sensual people cannot be properly evaluated independently of noumenal sensibility, for that is why it makes sense, within the world, to be phenomenally sensual, and that is why, for them, perfection is more to be attained to 'On High' than, like their phenomenally sensible counterparts, 'down below', in a democratic revolt against and implicit if not explicit rejection of autocracy, their ruling factor.

99.  And once axial criteria are properly taken into consideration, then the terms of gender-reference are usually reversed, and what was heathenistically primary in free soma becomes secondary under church-hegemonic criteria, females to males, as the emphasis switches, contrary to purely phenomenal criteria, to bound psyche as the necessary (unsaved) precondition of salvation, whereas what was humanistically primary in free psyche becomes secondary, for 'the phenomenally sensible', under state-hegemonic criteria, males to females, as the emphasis switches, contrary to purely phenomenal criteria, to the bound soma as the necessary (damned) post-condition of undamnation, which, contrary to the male control of the other axis, is only possible by dint of a female control of society in free-to-bound somatic terms, as noumenal sensuality continues to rule phenomenal sensibility on a monarchic-to-parliamentary basis, reducing the correlative regression or, more correctly, counter-progression from bound to free psyche to a church-subordinate standing, in complete contrast to the church-hegemonic progression from bound to free psyche which characterizes the salvation of 'the phenomenally sensual' to noumenal sensibility, and simultaneously ensures that the correlative progression or, more correctly, counter-regression from free to bound soma will never be more than state subordinate for their somatic counterparts.

100.   So while it is possible to take a linear, or chronological, perspective where the antitheses of historical chronology are concerned, the axial realities of society, as of opposite approaches to civilization, are such that neither phenomenal sensuality, a largely antipaganistic context, nor phenomenal sensibility, its humanistic antithesis, can escape being conditioned by noumenal factors 'On High' which, whether autocratic/anti-theocratic in noumenal sensuality or theocratic/anti-autocratic in noumenal sensibility, change the respective terms of existence of the phenomenal positions and ensure that what is alpha-first in the world can become Omega-Last in otherworldly salvation/counter-damnation from the condition of being unsaved/counter-undamned, whereas what is omega-last in the world exists in a condition of damnation/counter-salvation by dint of the extents to which what is Alpha-First in netherworldly undamnation/counter-unsalvation continues to rule over it from a standpoint rooted, state-hegemonically, in free soma, the kind of freedom which is to autocracy what free psyche is to theocracy and, hence, to the noumenally sensible antithesis (to noumenal sensuality) of a male ideal of freedom which contrasts, absolutely, with what can only be described as the female ideal of freedom, the freedom not of Eternity but of Infinity, not of God the Father but of Devil the Mother, not of metaphysics but of metachemistry, not of grace and holiness but of evil and clearness, not of truth and joy but of ugliness and hatred, not of the Omega Last but of the Alpha First, not of the post-historical but effectively if not literally of the pre-historical, not, in colloquial parlance, of someone corresponding, in his cultural monism, to a 'son of a gun' but of someone corresponding, in her barbarous monism, to a 'daughter of a gun', not of psychic peace but of somatic war, not of Heaven the Holy Soul but of Hell the Clear Will, not of repetitive time but of spatial space, not of noumenal subjectivity but of noumenal objectivity, not of elemental wavicles but of elemental particles, not of the abstract ethereal but of the concrete ethereal, not of air but of fire, not of music but of painting, not of Eternal Life but of Infinite Death, not of what is classless but of what is upper-class, not of mind but of matter, not of transcendentalism but of materialism, not of the Omega Point but of the Alpha Point, not of blessed intention but of uncursed extension.