51.  But that rather complicates what is already a pretty complicated issue, since any justice to each gender position requires that both soma and psyche be taken into account, and that presupposes, it seems to me, an elevation of white-on-colour to white-on-black in the case of church-hegemonic criteria, ascending from phenomenal sensuality to noumenal sensibility as from bound psyche to free psyche in both writerly and printerly modes, and, correlatively, the elevation of colour-on-white to black-on-white in the case of state-subordinate criteria, ascending or, rather, counter-descending from phenomenal sensuality to noumenal sensibility as from free psyche to bound soma in both writerly and printerly modes.

52.  Be that as it may, the ascension from phenomenal sensuality to noumenal sensibility will be akin, in primary church-hegemonic terms, to an ascent from phenomenal antisubjectivity to noumenal subjectivity, as from bound polychrome writerly to free monochrome italic writerly in antiphysics and metaphysics, whilst, in secondary church-hegemonic terms, it will be from phenomenal objectivity to noumenal anti-objectivity, as from bound polychrome printerly to free monochrome italic printerly, thereby confirming typographical salvation on both male and female, antihumanist to transcendentalist and nonconformist to antifundamentalist terms.

53.  Correlatively, the counter-descension from phenomenal sensuality to noumenal sensibility will be akin, in primary state-subordinate terms, to a counter-descent from phenomenal antisubjectivity to noumenal subjectivity, as from free polychrome writerly to bound monochrome italic writerly in antiphysics and metaphysics, whilst, in secondary state-subordinate terms, it will be from phenomenal objectivity to noumenal anti-objectivity, as from free polychrome printerly to bound monochrome italic printerly, thereby confirming typographical counter-damnation on both male and female, antinaturalist to idealist and realist to antimaterialist terms.

54.  Reversing all this in respect of state-hegemonic and church-subordinate criteria, as germane to the axis descending from noumenal sensuality to phenomenal sensibility, we may argue that the descension from the one to the other will be akin, in primary state-hegemonic terms, to a descent from noumenal objectivity to phenomenal anti-objectivity, as from free polychrome italic printerly to bound monochrome printerly in metachemistry and antichemistry, whilst, in secondary state-hegemonic terms, it will be from noumenal antisubjectivity to phenomenal subjectivity, as from free polychrome italic writerly to bound monochrome writerly, thereby confirming typographical damnation on both female and male, materialist to antirealist and anti-idealist to naturalist terms.

55.  Conversely, the counter-ascension from noumenal sensuality to phenomenal sensibility will be akin, in primary church-subordinate terms, to a counter-ascent from noumenal objectivity to phenomenal anti-objectivity, as from bound polychrome italic printerly to free monochrome printerly in metachemistry and antichemistry, whilst, in secondary church-subordinate terms, it will be from noumenal antisubjectivity to phenomenal subjectivity, as from bound polychrome italic writerly to free monochrome writerly, thereby confirming typographical counter-salvation on both female and male, fundamentalist to antinonconformist and antitranscendentalist to humanist terms.

56.  Frankly, the axes couldn't be more different, more antithetical both with respect to the noumenal and the phenomenal positions; for what is noumenally objective, and thus primarily of free italic printing and secondarily of bound italic printing in the one case is noumenally subjective, and thus primarily of free italic writing and secondarily of bound italic writing in the other case, neither of which could exist independently of their upended gender complements with regard to noumenally anti-subjective free and bound italic writing on the one hand and noumenally anti-objective free and bound italic printing on the other hand, the delicate matter of which way round the polychrome vis-à-vis background or monochrome vis-à-vis background is ... being of crucial significance even without considerations as to the presence or absence, depending on the context, of borders.

57.  Likewise what is phenomenally objective, and thus - once axial factors have been taken into account - primarily of bound printing and secondarily of free printing in the one case is phenomenally subjective, and thus primarily of bound writing and secondarily of free writing in the other case, neither of which could exist independently of their upended gender complements with regard to phenomenally anti-subjective free and bound writing on the one hand and phenomenally anti-objective free and bound printing on the other hand, the delicate matter, once again, of which way round the polychrome vis-à-vis background or monochrome vis-à-vis background is ... being of crucial significance even without considerations as to the presence or absence, depending on the context, of borders.

58.  Frankly, no-one has ever thought even remotely as logically exactingly and comprehensively as this about typographical alternatives before, and I fancy that few if any persons will ever bother to trouble their heads about such matters after me, since it is well known that society, or different types of society, functions on the basis of conventional expedience rather than in consequence of having thought through several or, more correctly, all options to their logical conclusions - something for which one must have a developed and rather special philosophical capacity to begin with, which is not only very rare but completely contrary to the normal and everyday functioning of society along predetermined conventional lines that owe next to nothing to Truth and almost everything to commercial expedience!

59.  However that may be, one thing should be evident to even the least philosophically perspicacious after this little excursion into typographical analysis, and that is that print, as in the course of book production to a commercial end, is not and never could be appropriate for the dissemination of godly, or metaphysical, material, and that on no account could anything that seriously purports to be 'the word of God' ever take a printerly guise, which, as we have seen, is not even physical in regard to masculine males but antichemical and therefore the product of a level of phenomenal sensibility commensurate, in its anti-concrete corporealism, with phenomenal anti-objectivity, with a sort of oceanic antipurgatory the phenomenal counterpart, in monochromatic sensibility, to a rather 'Martian' - and unrepresentative - earth!

60.  Therefore any text that purports to be the 'word of God' and that is manifestly not noumenally subjective and therefore monochromatically abstract ethereal, presented in an italic writerly style that also happens to be typographically the right way around, is a lie from the standpoint of what properly appertains to God in the realm of noumenal sensibility, specifically with regard to metaphysics and thus the transcendental, or free psychic, presentation of Truth and, for bound soma, idealist presentation of the truthful approach to Beauty, which is akin to a Son of God (the Father), being rather more a matter of somatically-oriented black-on-white than of psychically-oriented white-on-black.

61.  But if phenomenal sensibility is a lie from the standpoint of God, never mind His Son, the relevant bound soma, or, for that matter, the accompanying Antidiabolic factors in antimetachemistry, where we will have contrary monochromatic approaches to italic printing, then how much more so must noumenal sensuality be a lie from the standpoint of metaphysics!  For anything that is polychromatically either free or bound in regard to italic printing is as far removed from God the Father and the Son of God as it is typographically possible to be - in fact, so far removed as to be commensurate with Devil the Mother and the Daughter of the Devil, the polychrome-on-a-white ground of the former contrasting, as free metachemical soma, with the white-on-polychrome of the latter, its bound metachemical counterpart.  Nothing could be more ungodly than such polychromatic italic printing, and therefore anything presented in such fashion can only bear witness to the rejection of God and/or to the most utter and complete subversion of godliness by Devil the Mother hyped as God - a not uncommon heathen standpoint!

62.  Whether such typography exists in relation to books, co-mags, films, or computers, it and its 'fall guy' corollary, a polychromatic italic writerly style, can only be at the furthest remove from anything noumenally sensible and therefore deserving of religious respect.  Those of us struggling on behalf of metaphysics and, for females, antimetachemistry can only reject such presentations, just as we strive to reduce our commitment to polychromatic media in general, for fear that we should become unduly obsessed with deferring to their garish appeals and spend so much time admiring or worshipping or simply watching them that not only is our inner life undermined, but we become more helplessly dependent upon them and hopelessly cut off from the prospect of self-development, behaving as though the polychromatic presentation was all, and all else merely anachronistic or culturally inferior.

63.  Yet nothing could be further from the truth, since it is the principal of refusing to take whore-like dolled-up external blandishments of a garish nature seriously which makes it possible for males, in particular, to turn away from such superficial and fundamentally heathenistic seductions and productions towards a richer inner life, a life that requires, the deeper it becomes, a monochromatic exterior corollary which is no inferior development but both a precondition and confirmation of interior life, a sort of puritanical counterpart to the inner visions and unitive knowledge which, with the more evolved males, have taken over from the sensuous trappings of both nature and the world of externalized values to such an extent that their beholders are virtually indifferent to the existence of anything less than such inner riches, the product of sensible development and a kind of inner sanity and insight.

64.  Thus the more inner one becomes as a liberated male, the less appeal will the outer world have, and one will grow beyond its superficial appeals and live largely independently of it, scorning all but an occasional and necessary contact with it for fear that one will be dragged back and down to female-dominated criteria rooted in an unceasing polychromatic onslaught on sensibility.  Thus have the greatest men always lived, whether as intellectuals or spirituals, philosophers or theosophers, men of thought or men or, more correctly, gods of vision and, especially, unitive knowledge, who have died to 'the world' of external appearances in the interests of otherworldly 'rebirth', of absorption in their psychic selves to a degree which has put them 'beyond the pale' of ordinary life and those - almost invariably the great majority - who live it, deeming it to be the only life and all else simply a manifestation of insanity.

65.  But, of course, theirs is a poor and superficial life compared or, rather, contrasted to Eternity, to the life within, since it is rooted in female values and stems, one might say, from a XX-chromosomal cosh which cannot accept any other values than those to which it is perforce subjected, compliments of both the Cosmos and nature, so that it acts in a fundamentally tyrannical fashion to reproduce itself or, rather, to render its fundamental condition, which is objectively vacuous, less unpleasant and painful by dint of acquiring, at the male's expense, a surrogate plenum through reproduction which will have the effect of both giving it something tangible to do and of enabling it to overcome its own basically empty condition, nature abhorring its vacuum and seeking, through objective imposition, to ameliorate it via the aforementioned surrogate plenum.

66.  Needless to say, so implacable is this XX-chromosomal cosh that hails from an objective vacuum in the female gender that most males are 'picked off' by it and in no position to develop beyond their XY-chromosomal integrity to that godlike integrity in which the Y is paramount and eternally sovereign, the X having been 'overcome' as a potential threat to the ascension of Y to its heavenly destiny, since it is the X which is co-opted by the female to her reproductive necessities, and that X, ordinarily kind of neutral but capable of being dragged in a negative direction, is precisely that which will 'sell out' and accommodate, as best it can, the XX-chromosomal impositions, causing the co-opted male to become the proverbial 'slave of a slave' that Baudelaire aptly noted in his journals, together, the reader may recall, with so much else of a lastingly credible order.

67.  Thus is a human being potentially capable of godliness reduced to the world, reduced to the abject status of an adjunct to a creature who, unless she is consistently and methodically 'upended', so that she ceases to be 'true to herself' and becomes rather more at gender cross-purposes with herself in imitation of the male, whether antichemically or, most especially, antimetachemically, will continue to pull his strings and call the shots from a standpoint that, contrary to what modern rhetoric might suggest, is incapable of that liberal generosity of spirit that hails from a male ego but is fated, by nature and worse things behind nature, to act as though tyrannically and autocratically and/or bureaucratically in response to the objectively vacuous promptings of a XX-chromosomal dictat.  If you give this fundamentally tyrannical creature an inch of liberal freedom she will take, sooner than later, a mile of authoritarian licence, and that is precisely what has happened in the contemporary world, not least in respect of Anglo-American values and the so-called freedom of the West which, when one bothers to analyze it, is the female freedom of the XX-chromosomal cosh par excellence which, in co-opting the male X to itself, has successfully neutralized and even ostracized anything recognizably Y-like, thus effectively shutting God out of the overall picture, even as, though especially in America, Devil the Mother is subversively proclaimed as God and one can believe, with the film-makers, that 'God created woman' and is behind every endeavour on the part of females to have their way at the expense of males and heathenistically reproduce life to an incremental end.

68.  Of course, such life is in truth no end at all but the beginning of things and an obstacle to the attainment of a true end that is the rejection of life as we know it, whether through Christ, the Buddha, or, hopefully in the future, the writer of this and other such texts, who believes no less in a sensible 'rebirth' as the solution, for males, to the manifold problems of contemporary sensuality, not least in respect of the garish appeal of polychromatic culture, but takes the concept beyond man to the cyborg-oriented reaches of global universality and the possibility, through a synthetically artificial transcendentalism allied, for females, to an equivalent antifundamentalism, of an altogether new order and stage of church-hegemonic criteria commensurate, in a manner of speaking, with 'Kingdom Come'.

69.  No, life in the alpha-stemming heathenistic sense is simply that which must be rejected principally by enlightened males if an alternative to it is to be developed such that will take one beyond the half-truths and half-illusions of the world to the absolute truth of Eternal Life, which can only come with the death of the body, of soma, and the resurrection of the soul, of psyche, as the Not-Self is gradually phased out and superseded by cyborg-like modes of support and sustain for the Self which will make the development of the latter, the resurrection of its soul, so afterlife-like as to render such afterlife experiences as men have experienced comparatively insignificant, since too dependent on a self which, for all its capacity for eternity, at any rate certainly in the male case, has had to make do with and remain dependent on nature and what dwells behind and anterior to nature in the Cosmos, so that its eternity, or experience of Eternal Life, has always been undermined by 'the flesh' and thereby reduced to a permanent condition which, whether at the brain-stem level of ego-related visionary experience or at the spinal-cord level of unitive knowledge of the Self per se as soul, is fated sooner or later - and sooner than later - to fizzle out and, as it were, cannibalistically self-consume itself to an extent which, even before the corpse itself has completely decomposed, takes it into the darkness of death and extinction generally, where, not simultaneously with the light but successive to it, something more earthly if not hellish than heavenly is the reductionist outcome, even though the illuminating self-consuming of psyche was equivalent to Heaven or, at the very least, an inner earth while yet it lasted.

70.  The Self, like it or not, is fated, through its humanistic dependence on the nature of flesh, to fade out and die from Eternity, even though it is born to Eternity and lives eternally, as a permanent condition, while there is still self-consuming of the myriad nerve fibres of the brain stem and spinal cord to grant it that inner life which makes for either visionary or unitive experience - visionary in the case of those habituated to egocentric traditions through prayer and suchlike brain-centred devotions that, in their simple reiterations, portend the lower brain and/or brain stem, unitive in the case of those habituated to psychocentric traditions through transcendental meditation and suchlike soul-centred devotions that portend the spinal cord, the former largely Western and the latter Eastern.

71.  But we who wish to resurrect the Self more lastingly through overcoming nature and mankind's dependence on and restrictions by it, are beyond both Western and Eastern traditions alike, and therefore germane to what has been called global civilization, which has the capacity to take life beyond the antihumanist machine-worship of the present manifestation of it, half in and half out of global civilization, to a new and altogether more transcendentalist manifestation of life commensurate with Eternity which, in conjunction with the antifundamentalism of Anti-Infinity for females, will encourage the cyborgization of human-equivalent life to a degree and in such fashion that 'man', in Nietzsche's memorable and doubtless prophetic words, is finally 'overcome', and life no longer revolves around his limitations and his antithesis, by and large, to nature, but seeks, in overcoming him, a limitless freedom for psyche that, in its synthetically artificial manifestation of noumenal sensibility, will become antithetical to the Cosmos, relatively to such noumenal sensibility as exists, Saturn- and Venus-like, to least evolved and least counter-devolved manifestations of free psyche and bound soma, and absolutely to such noumenal sensuality as exists, stellar- and solar-like, to most devolved and most counter-evolved manifestations of free soma and bound psyche, manifestations of free soma and bound psyche that could only be metachemical and antimetaphysical, and therefore contrary, both in the Cosmos and subsequent to it, to anything godly and antidevilish, the latter of course being the antimetachemical corollary of a metaphysical hegemony.

72.  Well, such a metaphysical hegemony is what alone constitutes a godly lead of life at the expense of antidevilish criteria in the antimetachemical aspects, psychic and somatic, of noumenal sensibility, and such a hegemony is only going to come fully into its own and permit of more than a conditional eternity within bounds naturally circumscribed by the mortality of the flesh when once man has been overcome and replaced, on a more or less global basis, by that which has been called Cyborg, and which I choose to identify with both the metaphysical and antimetachemical aspects, according to gender, of a noumenal sensibility which, having the capacity to become most evolved and most counter-devolved, and therefore not only relatively antithetical to anything least evolved and least counter-devolved in such fashion in the Cosmos, but beyond anything more (compared to most) evolved and more (compared to most) counter-devolved in such fashion in mankind, which is itself, as we have argued, antithetical to that which is less (compared to least) evolved and less (compared to least) counter-devolved in relation to the noumenal sensibility of nature, that other, along with mankind, intermediate factor between the two absolutes, or absolutist noumenally sensible antitheses - that of the least omega-oriented noumenal sensibility in the Cosmos and that of the most omega-oriented noumenal sensibility in the Cyborg, as in Cyborgkind, mankind's logical successor.

73.  But that is only the beginning and end of godliness and antidevilishness, not the beginning and end of devilishness and antigodliness, which stretches from its most devolved and most counter-evolved manifestations in the noumenal sensuality of the Cosmos to its least devolved and least counter-evolved manifestations in the noumenal sensuality of the Cyborg, in contemporary sensual cyborgization of life via antihumanism, via its more (compared to most) devolved and more (compared to most) counter-evolved manifestations in the noumenal sensuality of nature and its less (compared to least) devolved and less (compared to least) counter-evolved manifestations in the noumenal sensuality of mankind, so that, in overall terms, free soma (allied to bound psyche) regresses from its most free stage in the noumenal sensuality of the Cosmos to its least free stage in the noumenal sensuality of the Cyborg via, intermediately, its more and less free stages in the noumenal sensuality of nature and mankind, in complete contrast to the progression of free psyche (allied to bound soma) from its least free stage in the noumenal sensibility of the Cosmos to its most free stage in the noumenal sensibility of the Cyborg via, intermediately, its less and more free stages in the noumenal sensuality of nature and mankind.

74.  Therefore no more complete, or absolute, antithesis could be conceived of than that between the most devolved and counter-evolved manifestations of free soma and bound psyche in the Cosmos and the most evolved and counter-devolved manifestations of free psyche and bound soma in the Cyborg, the victory of the latter necessarily requiring that everything appertaining to and stemming from the former be rejected and utterly repudiated as a thing not of God the Father, still less of the Antidaughter of the Antidevil, but of Devil the Mother coupled, in antimetaphysical free soma, to the Antison of Antigod, the bound psyche of the latter constituting, in Antigod the Antifather, the church-subordinate corollary to the Daughter of the Devil whose own primary church-subordinate status in metachemical bound psyche can only remain subordinate to the primary state-hegemonic status of Devil the Mother.  For which read: metachemical free soma.

75.  Therefore the coming of God the Father into his most evolved metaphysically free psychic 'Kingdom' is that which will indirectly put an end to the persisting reign of Devil the Mother hyped as God; for there can be no place for the great Lie when once Truth is established in noumenal sensibility to a degree which is no less absolutist than that which exists in noumenal sensuality as the Lie hyped as Truth, or the Devil as God.