126.   Yes, these are the people who require to be saved and counter-damned more efficaciously than their conventional, and often more rural, counterparts, and not merely left to the devices of evil and pseudo-foolish types to play with as they fancy in the vanity of their noumenally sensual objectivity; all those fundamentally immoral types whose bound psyche either criminally or pseudo-sinfully acquiesces in the somatic licence which their metachemical or antimetaphysical dispositions instigate, less from paucity of soul - though that demonstrably figures - than from an excess of free will.

127.   Such freedom is not the freedom of God, nor even of the Antidevil, but manifestly of either Devil the Mother in metachemical soma or of the Antison of Antigod, her 'fall guy' for 'slag', in antimetaphysical soma, since it is neither graceful nor, for females, pseudo-punishing but either evil or, for males, pseudo-foolish, and from that there is no escape, no deliverance, except through God and the Antidevil, through the noumenal sensibility of an ultimate metaphysics and antimetachemistry that, contrasted with anything American, would be somewhat anti-cyborgistic in character. 

128.   By which I mean that it would not reflect the soullessness of your typical materialistic automaton, whether nominally human or manifestly robotic, but use all such synthetically artificial mechanisms as technocratic progress permitted to more fully serve the Self, meaning the brain stem and spinal cord, and act, in such fashion, as a kind of protective shell and sustain system for the Self, so that, to a greater extent in the case of males than of females, it could get on with the task, the privilege even, of self-cultivation and self-realization to the maximum of its ability and capacity, and thereby reap the rewards of dying to not-self, or soma, in order to be born more fully into the psychic freedom of the liberated self.

129.   For cyborgization of this universal order is nothing if not a means for the Self to achieve its heavenly redemption through enhanced self-awareness, and in that respect it will truly reflect the truth of the precedence of the Son by the Father, of soma by psyche, and of the right of a religiously sovereign male individual in 'Kingdom Come', following a majority mandate for such sovereignty, to have the Truth of God the Father in the interests of the Joy of Heaven the Holy Soul or, in the antimetachemical and patently female case, the beautiful approach to Truth of the Antidaughter of the Antidevil in the interests of the loving approach to Joy of the Unclear Soul of Antihell.

130.   In short, noumenal sensibility allows, like no other context, for the horse to be put before the cart, and for the turned-on psyche to have its freedom at the expense of somatic binding, since the Son of God is of no consequence unless God the Father has already established the Truth in the interests of joyful redemption and thus made it imperative that metaphysical soma should be duty bound to the service of that Truth, both directly in relation to metaphysical psyche and indirectly in terms of the truthful approach to Beauty and joyful approach to Love which will have the effect of constraining the Beauty and Love of antimetachemical soma, of Antidevil the Antimother and Antihell the Unclear Spirit, to a subordinate position before the beautiful approach to Truth of the aforementioned Antidaughter of the Antidevil and the loving approach to Joy of the aforementioned Unclear Soul of Antihell, whose pseudo-punishing commitment, paradoxically, to free psyche will parallel, in secondary church-hegemonic vein, the primary church-hegemonic free psyche of God the Father and Heaven the Holy Soul.

131.   Thus, in general terms, does the Antidevil complement God, as antimetachemistry the metaphysics of that which is truly righteous in its classless universalization and transpersonal transcendence of ego in the interests of that soulful redemption of self which is both its heaven and its raison d'être.... Actually, now that I have returned to my familiar distinction between classless and anti-upperclass criteria as regards the gender differential between male metaphysics and female antimetachemistry in noumenal sensibility, I should conclude by saying that only the metaphysical are genuinely and properly righteous, the antimetachemical being their pseudo-just complement, since the grace of free psyche and the wisdom of bound soma in metaphysics have to be contrasted with the pseudo-goodness of bound soma and the pseudo-punishment of free psyche in antimetachemistry, as one would contrast the godly and absolutely holy with the antidevilish and absolutely unclear.

132.   Conversely, with regard to the anti-lowerclass and middle-class criteria of phenomenal sensibility in which we have a gender differential between female antichemistry and male physics, I can conclude by saying that only the antichemical are genuinely and properly just, the physical being their pseudo-righteous (though nominally hegemonic) complement, since the goodness (or modesty in somatic constraint) of bound soma and the punishment (from being at odds with one's gender actuality as a female of soma preceding and predominating over psyche) of free psyche in antichemistry have to be contrasted with the pseudo-wisdom of bound soma and the pseudo-grace of free psyche in physics, as one would contrast the antiwomanly and relatively unclear with the manly and relatively holy.

133.   Contrary to all this is the anti-middleclass and lower-class criteria of phenomenal sensuality in which we have a gender differential between male antiphysics and female chemistry, and where this antithetical worldly position to the above is concerned I can safely maintain that only the antiphysical are genuinely and properly meek (in the axial context of church-hegemonic society), the chemical being their pseudo-vain (though nominally hegemonic) complement, since the sinfulness (or conscious recognition of the folly of somatic freedom) of bound psyche and the foolishness (from being at odds with one's gender actuality as a male of psyche preceding and predominating over soma) of free soma in antiphysics have to be contrasted with the pseudo-crime (through acquiescence in free soma) of bound psyche and the pseudo-evil of free soma in chemistry, as one would contrast the antimanly and relatively unholy with the womanly and relatively clear.

134.   Axially above all this is the upper-class and anti-classless criteria of noumenal sensuality in which we have a gender differential between female metachemistry and male antimetaphysics, and here too I can safely maintain that only the metachemical are genuinely and properly vain (or besotted by free soma), the antimetaphysical being their pseudo-meek (and unequivocally subordinate) complement, since the evil (or free will) of free soma and the criminality (through acquiescing in such soma) of bound psyche in metachemistry have to be contrasted with the pseudo-folly (from being at odds with one's gender actuality as a male of psyche preceding and predominating over soma) of free soma and the pseudo-sin of bound psyche (which knowingly acquiesces in such folly) in antimetaphysics, as one would contrast the devilish and absolutely clear with the antigodly and absolutely unholy.

135.   Therefore far from a simple axial distinction between meek and righteous in church-hegemonic/state-subordinate society or between vain and just in state-hegemonic/church-subordinate society, we find, contrary to my formative theorizings, that while the hegemonic positions are chiefly characterized by meekness and righteousness in the one and by vanity and justness or justice in the other, the axially subordinate positions do not permit of an identical categorization but either attest, in state-subordinate vein, to pseudo-vanity vis-à-vis genuine vanity indirectly 'On High' and pseudo-justice vis-à-vis genuine justice indirectly 'down below' or, in church-subordinate vein, to pseudo-meekness vis-à-vis genuine meekness indirectly 'down below' and pseudo-righteousness vis-à-vis genuine righteousness indirectly 'On High', the contrary axial significance of 'indirectly' being, in all cases, impossible to escape.

136.   Therefore the antimetachemical in noumenal sensibility are manifestly not righteous, the way their metaphysical counterparts there are, but, as noted above, pseudo-just, and contrast with the unequivocally hegemonic aspect of such sensibility as anti-upperclass antifundamentalism and antimaterialism, in free psychic and bound somatic anti-concrete ethereal absolutism, with the free psychic and bound somatic abstract ethereal absolutism of classless transcendentalism and idealism - in short, as Anti-Infinity with Eternity, Anti-Devility with Divinity, Anti-Yin with Yang.

137.   Conversely, it can be concluded that the antichemical in phenomenal sensibility are manifestly not pseudo-righteous, the way their physical counterparts there are, but genuinely just, and contrast with the equivocally hegemonic aspect of such sensibility as anti-lowerclass antirealism and antinonconformism, in bound somatic and free psychic anti-concrete corporeal relativity, with the bound somatic and free psychic abstract corporeal relativity of middle-class naturalism and humanism - in short, as anti-finiteness (anti-finity) with temporality, antifemininity with masculinity, anti-yin with yang.

138.   In axial contrast to the above it can be concluded that the antiphysical in phenomenal sensuality are manifestly not pseudo-vain, the way their chemical counterparts there are, but genuinely meek, and contrast with the equivocally hegemonic aspect of such sensuality as anti-middleclass antihumanism and antinaturalism, in bound psychic and free somatic anti-abstract corporeal relativity, with the bound psychic and free somatic concrete corporeal relativity of lower-class nonconformism and realism - in short, as antitemporality, so to speak, with the finite, antimasculinity with femininity, anti-yang with yin.

139.   In both axial and class contrast to the above it can be concluded that the antimetaphysical in noumenal sensuality are manifestly not vain, the way their metachemical counterparts there are, but pseudo-meek, and contrast with the unequivocally hegemonic aspect of such sensuality as anti-classless anti-idealism and antitranscendentalism, in free somatic and bound psychic anti-abstract ethereal absolutism, with the free somatic and bound psychic concrete ethereal absolutism of upper-class materialism and fundamentalism - in short, as Anti-Eternity with Infinity, Anti-Divinity with Devility, and Anti-Yang with Yin.

140.   Therefore those who, as antimen, can be axially delivered from the meekness of sin and folly to the righteousness of grace and wisdom will be saved and counter-damned from being unsaved in the sinful unblessedness of antiphysical bound psyche and counter-undamned in the foolish unblessedness of antiphysical free soma to the graceful blessedness of metaphysical free psyche and the wise blessedness of metaphysical bound soma where, in primary church-hegemonic and state-subordinate vein, they will be in divine sync with their gender actuality of psyche preceding and predominating over soma.

141.   Parallel, though subordinate to this, those who, as women, can be axially delivered from the pseudo-vanity of pseudo-crime and pseudo-evil to the pseudo-justness (or justice) of pseudo-punishment and pseudo-goodness will be saved and counter-damned from being unsaved in the pseudo-uncursedness of chemical bound psyche and counter-undamned in the pseudo-uncursedness of chemical free soma to the pseudo-cursedness of antimetachemical free psyche and the pseudo-cursedness of antimetachemical bound soma where, in secondary church-hegemonic and state-subordinate vein, they will be at antidiabolic cross-purposes with their gender actuality of soma preceding and predominating over psyche.

142.   Hence the deliverance from unblessedness to blessedness for antimasculine males, from antiphysical bound psyche and free soma to metaphysical free psyche and bound soma in divinity, has to be contrasted with the deliverance from pseudo-uncursedness to pseudo-cursedness of feminine females, as from chemical bound psyche and free soma to antimetachemical free psyche and bound soma in antidevility.

143.   In the event of the aforementioned deliverance of the pseudo-phenomenally sensual to genuine noumenal sensibility ever transpiring to any significant extent, those on the other axis who, as devils, would have been partial to the vanity of evil and crime may well be exposed, for want of sufficient pseudo-vain prey of, in elevated female paradox, a quasi-vain nature, to the justice of goodness and punishment and be damned and counter-saved from being undamned in the uncursedness of metachemical free soma and counter-unsaved in the uncursedness of metachemical bound psyche to the cursedness of antichemical bound soma and the cursedness of antichemical free psyche, where, in primary state-hegemonic and church-subordinate vein, they will be at antifeminine cross-purposes with their gender actuality of soma preceding and predominating over psyche.

144.   Parallel, though subordinate to this, those who, as antigods, would have been axially partial to the pseudo-meekness of pseudo-folly and pseudo-sin may well be exposed, for want of sufficient meek prey of, in elevated male paradox, a quasi-pseudo-meek nature, to the pseudo-righteousness of pseudo-wisdom and pseudo-grace and be damned and counter-saved from being undamned in the pseudo-unblessedness of antimetaphysical free soma and counter-unsaved in the pseudo-unblessedness of antimetaphysical bound psyche to the pseudo-blessedness of physical bound soma and the pseudo-blessedness of physical free psyche, where, in secondary state-hegemonic and church-subordinate vein, they will be in masculine and therefore paradoxical sync with their gender actuality of psyche preceding and predominating over soma.

145.   Hence the handing down from uncursedness to cursedness for diabolic females, from metachemical free soma and bound psyche to antichemical bound soma and free psyche in antifemininity, has to be contrasted with the handing down from pseudo-unblessedness to pseudo-blessedness of antidivine males, as from antimetaphysical free soma and bound psyche to physical bound soma and free psyche in masculinity.

146.   That which appertains to phenomenal sensibility, whether damned or counter-saved, cursed or pseudo-blessed, bound somatic or free psychic, will only become ripe for salvation and counter-damnation after it has been swivelled around to phenomenal sensuality and thereby ceases to reflect antifeminine and masculine values but comes, instead, to reflect antimasculine and feminine values, falling in line for deliverance from the antiphysical to the metaphysical in the one case and from the chemical to the antimetachemical in the other case.  Therefore the salvation and counter-damnation of the existing church-hegemonic/state-subordinate meek and pseudo-vain (idolatrously twisted up by American pressures towards the pseudo-meekness and vanity of noumenal sensuality in quasi-pseudo-meek and quasi-vain pseudo-phenomenally sensual fashion), to righteousness and pseudo-justness presupposes an end, at some future time, to everything that we would now recognize as state-hegemonic/church-subordinate and, in consequence of its schismatically heretical nature, as either vain and pseudo-meek in noumenal sensuality or just and pseudo-righteous in phenomenal sensibility.

147.   Verily, the end of the sensual world of anti-earthly and purgatorial phenomenality will eventually lead to the end of both the sensual netherworld of hellish and antiheavenly noumenality and the sensible world of antipugatorial and earthly phenomenality, as the sensible otherworld of heavenly and antihellish noumenality gathers everything phenomenally sensual up into itself in the course of its universal unfolding as the one true and ultimate omega point, divine for all time in Eternity and antidiabolic for all antispace in Anti-Infinity. 

148.   In this communal and centro-complexifying gathering up which absolutely elevates from the phenomenal Many to the noumenal Few, everything is resolved and all passes away which is not of this process of global universalization and made One with this divine/antidiabolic process on either a metaphysical or an antimetachemical basis - the basis of true classlessness and beautiful anti-upperclassness which is the Omega and Anti-Alpha, the Yang and Anti-Yin, the End and Anti-Beginning of Eternal Life and Anti-Infinite Anti-Death, with - dare I say it? - the protonic 9 and antiphotonic -0 of noumenally sensible resolution of soulful universality with antiwilful antipolyversality as all that is not classless and anti-upperclass, blessed and pseudo-cursed, righteous and pseudo-just, godly and antidevilish passes away, never to return.

LONDON 2005 (Revised 2012)

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