1. People constantly refer, in books, to the number twelve, as though it has a special incontestable significance associated with the divine plan or a universal harmony and scheme of things that can only be mirrored on earth if twelve apostles, or twelve months, or twelve zodiacal signs, or twelve knights, or twelve tribes, or twelve disciples, or twelve pillars or whatever are acknowledged and acted upon. But, despite its incontestable appeal to tradition, I have to confess to having conceived of sixteen divisions or aspects or components of a greater totality which, in my work, has been divided into four groups of four with two such groups to each axis in a dichotomy or antithesis between state-hegemonic criteria and church-hegemonic criteria, with subordinate orders of church and state as the complements to each of the hegemonic positions.

2. The reader may recall that I went about this in the following way. Firstly I acknowledged a descent from materialism and fundamentalism in metachemical sensuality to antirealism and antinonconformism in chemical sensibility (antichemistry), as from evil and crime to good and punishment, and from anti-idealism and antitranscendentalism in metaphysical sensuality (antimetaphysics) to naturalism and humanism in physical sensibility, as from pseudo-folly and pseudo-sin to pseudo-wisdom and pseudo-grace.

3. Such a descent, amounting to a distinction between hegemonic somatic opposites and subordinate psychic opposites which pitted the metachemical and/or antimetaphysical Few against the antichemical and/or physical Many, was described as equivalent, were it to transpire, to damnation from the high ideal of somatic freedom to the low ordeal of somatic binding, and was considered overwhelmingly state hegemonic by dint of its being characterized by a female domination of society in which objective criteria, stemming from a vacuum, took precedence over anything subjective, and the male was accordingly outflanked and rendered subordinate, whether directly, as in antimetaphysics under metachemistry, or indirectly, via the influence of metachemistry on the antichemical subversion of physics from below in the overall interests not only, more immediately, of good and punishment but, from a hegemonic standpoint, of evil and crime.

4. So much for the descending axis of state-hegemonic and church-subordinate criteria, in which soma takes precedence over psyche and freedom and unfreedom are accordingly interpreted, from a female standpoint, in somatic terms, as primarily germane to evil and good, or materialism and antirealism, with the fundamentalist and antinonconformist corollaries to these of crime and punishment, the bound psyche and free psyche accompanying the free soma and bound soma of the female hegemonic and subversive positions being of comparatively lesser importance in the overall relationship between soma and psyche whether in terms of the controlling gender, as here, or with respect to the subordinate and subverted gender, whose emphasis on soma at the expense of psyche results in pseudo-folly and pseudo-wisdom, anti-idealism and naturalism, taking paradoxical precedence over pseudo-sin and pseudo-grace, antitranscendentalism and humanism, with respect, by and large, to church-subordinate criteria.

5. When we turn, by contrast, to the church-hegemonic and state-subordinate axis of the rising diagonal, it will be recalled that I acknowledged an ascent from antihumanism and antinaturalism in physical sensuality (antiphysics) to transcendentalism and idealism in metaphysical sensibility, as from sin and folly to grace and wisdom, and from nonconformism and realism in chemical sensuality to antifundamentalism and antimaterialism in metachemical sensibility (antimetachemistry), as from pseudo-crime and pseudo-evil to pseudo-punishment and pseudo-good.

6. Such an ascent, amounting to a distinction between hegemonic psychic opposites and subordinate somatic opposites which contrasts the antiphysical and/or chemical Many with the metaphysical and/or antimetachemical Few, was described as equivalent, were it to transpire, to salvation from the low ordeal of psychic binding to the high ideal of psychic freedom, and was considered overwhelmingly church hegemonic by dint of its being characterized by a male domination of society in which subjective criteria, stemming from a plenum, took precedence over anything objective, and the female was accordingly outflanked or, more correctly, inflanked, and rendered subordinate, whether directly, as in antimetachemistry under metaphysics, or indirectly, via the influence of metaphysics on the antiphysical subversion of chemistry from below in the overall interests not simply of sin and folly but, more importantly, of grace and wisdom.

7. So much for the ascending axis of church-hegemonic and state-subordinate criteria, in which psyche takes precedence over soma and unfreedom and freedom are accordingly interpreted, from a male standpoint, in psychic terms, as primarily germane to sin and grace, antihumanism and transcendentalism, with the antinaturalist and idealist corollaries to these of folly and wisdom, the free somatic and bound somatic factors accompanying the bound psyche and free psyche of the male subversive and hegemonic positions, being of comparatively lesser importance in the overall relationship between psyche and soma whether in terms of the controlling gender, as here, or with respect to the subverted and subordinate gender, whose emphasis on psyche at the expense of soma results in pseudo-crime and pseudo-punishment, nonconformism and antifundamentalism, taking paradoxical precedence over pseudo-evil and pseudo-good, realism and antimaterialism, with respect, by and large, to state-subordinate criteria.

8. Therefore, taking each axial quadruplicity separately, starting with metachemistry and antimetaphysics, one may contrast materialism/fundamentalism and anti-idealism/antitranscendentalism with antirealism/antinonconformism and naturalism/humanism in respect of antichemistry and physics, while simultaneously contrasting, in antiphysics and chemistry, antihumanism/antinaturalism and nonconformism/realism with transcendentalism/idealism and antifundamentalism/antimaterialism in respect of metaphysics and antimetachemistry.

9. Not twelve but sixteen components overall - eight to each axis, four to each overall pole or antithetical position, two of which will be male (whether hegemonic or subordinate) and two female (whether subordinate or hegemonic).

10. Hence we may contrast the materialism/fundamentalism of state-hegemonic metachemistry with the anti-idealism/antitranscendentalism of church-subordinate antimetaphysics, and both of these with the antirealism/antinonconformism of state-hegemonic antichemistry and the naturalism/humanism of church-subordinate physics in regard to the descending axis primarily from evil and crime to good and punishment and secondarily from pseudo-folly and pseudo-sin to pseudo-wisdom and pseudo-grace.

11. Contrariwise, we may contrast the antihumanism/antinaturalism of church-hegemonic antiphysics with the nonconformism/realism of state-subordinate chemistry, and both of these with the transcendentalism/idealism of church-hegemonic metaphysics and the antifundamentalism/antimaterialism of state-subordinate antimetachemistry in regard to the ascending axis primarily from sin and folly to grace and wisdom and secondarily from pseudo-crime and pseudo-evil to pseudo-punishment and pseudo-good.

12. In similar terms, taking the high components of the descending axis first, one may contrast the ugliness and hate of materialism, which is evil, with the ugly approach to illusion and the hateful approach to woe of fundamentalism, which is criminal, and both of these, more immediately, with the illusion and woe of antitranscendentalism, which is pseudo-sinful, and the illusory approach to ugliness and woeful approach to hate of anti-idealism, which is pseudo-foolish.

13. Likewise, in relation to the low components of the descending axis, one may contrast the strength and pride of antirealism, which is good, with the strong approach to knowledge and proud approach to pleasure of antinonconformism, which is punishing, and both of these, more immediately, with the knowledge and pleasure of humanism, which is pseudo-graceful, and the knowledgeable approach to strength and pleasurable approach to pride of naturalism, which is pseudo-wise.

14. In contrary vein, taking the low components of the ascending axis first, one may contrast the ignorance and pain of antihumanism, which is sinful, with the ignorant approach to weakness and painful approach to humility of antinaturalism, which is foolish, and both of these, more immediately, with the weakness and humility of realism, which is pseudo-evil, and the weak approach to ignorance and humble approach to pain of nonconformism, which is pseudo-criminal.

15. Similarly, in relation to the high components of the ascending axis, one may contrast the truth and joy of transcendentalism, which is graceful, with the truthful approach to beauty and joyful approach to love of idealism, which is wise, and both of these, more immediately, with the beauty and love of antimaterialism, which is pseudo-good, and the beautiful approach to truth and loving approach to joy of antifundamentalism, which is pseudo-punishing.

16. Again, taking the high components of the descending axis first, one may contrast the ugliness of Devil the Mother and hate of Hell the Clear Spirit which, in materialism, are evil with the ugly approach to illusion of the Daughter of the Devil and the hateful approach to woe of the Clear Soul of Hell which, in fundamentalism, are criminal, and both of these, more immediately, with the illusion of Antigod the Antifather and woe of Antiheaven the Unholy Soul which, in antitranscendentalism, are pseudo-sinful and the illusory approach to ugliness of the Antison of Antigod and woeful approach to hatred of the Unholy Spirit of Antiheaven which, in anti-idealism, are pseudo-foolish.

17. Likewise, in relation to the low components of the descending axis, one may contrast the strength of Antiwoman the Antimother and pride of Antipurgatory the Unclear Spirit which, in antirealism, are good with the strong approach to knowledge of the Antidaughter of Antiwoman and proud approach to pleasure of the Unclear Soul of Antipurgatory which, in antinonconformism, are punishing, and both of these, more immediately, with the knowledge of Man the Father and pleasure of Earth the Holy Soul which, in humanism, are pseudo-graceful and the knowledgeable approach to strength of the Son of Man and pleasurable approach to pride of the Holy Spirit of Earth which, in naturalism, are pseudo-wise.

18. In contrary vein, taking the low components of the ascending axis first, one may contrast the ignorance of Antiman the Antifather and pain of Anti-earth the Unholy Soul which, in antihumanism, are sinful, with the ignorant approach to weakness of the Antison of Antiman and painful approach to humility of the Unholy Spirit of Anti-earth which, in antinaturalism, are foolish, and both of these, more immediately, with the weakness of Woman the Mother and humility of Purgatory the Clear Spirit which, in realism, are pseudo-evil and the weak approach to ignorance of the Daughter of Woman and humble approach to pain of the Clear Soul of Purgatory which, in nonconformism, are pseudo-criminal.

19. Finally, in relation to the high components of the ascending axis, one may contrast the truth of God the Father and joy of Heaven the Holy Soul which, in transcendentalism, are graceful with the truthful approach to beauty of the Son of God and joyful approach to love of the Holy Spirit of Heaven which, in idealism, are wise, and both of these, more immediately, with the beauty of Antidevil the Antimother and love of Antihell the Unclear Spirit which, in antimaterialism, are pseudo-good and the beautiful approach to truth of the Antidaughter of the Antidevil and loving approach to joy of the Unclear Soul of Antihell which, in antifundamentalism, are pseudo-punishing.

20. Broadly, when we distinguish the metachemical/antimetaphysical positions in noumenal sensuality of the descending axis from the antichemical/physical positions in phenomenal sensibility there, we are distinguishing a context dominated by barbarity from a context characterized by civility, with pseudo-philistine and pseudo-cultural corollaries in respect of the subordinate and subverted gender.

21. Contrariwise, when we distinguish the antiphysical/chemical positions in phenomenal sensuality of the ascending axis from the metaphysical/antimetachemical positions in noumenal sensibility there, we are distinguishing a context characterized by philistinism from a context dominated by culture, with pseudo-barbarous and pseudo-civil corollaries in respect of the subverted and subordinate gender.

22. Therefore, in general terms, we should distinguish the barbarity-to-civility of the state-hegemonic descending axis from the philistinism-to-culture of the church-hegemonic ascending axis, as one would distinguish the vicious immorality of evil/crime and the virtuous immorality of good/punishment, superficial and profound modes of immorality, from the vicious morality of sin/folly and the virtuous morality of grace/wisdom, superficial and profound modes of morality.

23. For that which is immoral is objective and state-hegemonic primarily, having to do with contrary approaches to soma in relation to a female dominance of society, whereas that which is moral is subjective and church-hegemonic primarily, having to do with contrary approaches to psyche in relation to a male dominance of society which, in contrast to anything vacuous, is centred in a plenum.

24. Therefore if civility is no less immoral than barbarity, the good/punishing no less immoral than the evil/criminal, it is simply immoral in a contrary way in view of its identification primarily with somatic binding as opposed to somatic freedom, the inner phenomenal darkness as against the outer noumenal darkness.

25. Contrariwise, if philistinism is no less moral than culture, the sinful/foolish no less moral than the graceful/wise, it is simply moral in a contrary way in view of its identification primarily with psychic binding as opposed to psychic freedom, the outer phenomenal light as against the inner noumenal light.