1.   Soma and psyche, the nature and nurture, the not-self and self of life as it devolves on the female, or objective, side of things from most soma and least psyche, most particles and least wavicles, in the Cosmos to more (relative to most) soma and less (relative to least) psyche, more particles and less wavicles, in Nature, and evolves on the male, or subjective, side of things from more (relative to most) psyche and less (relative to least) soma, more wavicles and less particles, in Man to most psyche and least soma, most particles and least wavicles, in the Cyborg; which is to say, regresses from the Devil to Woman in fire and water, but progresses from Man to God in vegetation (earth) and air, as we plot an overall elemental chronology, both within and without historical time, from the noumenal objectivity of metachemistry in space-time devolution and the phenomenal objectivity of chemistry in volume-mass devolution to the phenomenal subjectivity of physics in mass-volume evolution and the noumenal subjectivity of metaphysics in time-space evolution, as from the somatic freedoms of will and spirit to the psychic freedoms of ego and soul.


2.   Hence things could be said to proceed, whether regressively or progressively, in devolutionary descent or evolutionary ascent, from the metachemical context of appearances to the metaphysical context of essences par excellence via the chemical context of quantities and the physical context of qualities par excellence, as from power to content(ment) via glory and form, doing to being via giving and taking, will to soul via spirit and ego, though always with 'everything within everything' in different ratios and with different emphases according to the gender and/or class status of the element concerned, be it fiery, watery, vegetative, or airy.


3.   In literary terms, this would be like plotting a regression from poetry to drama on the one hand, that of a female objectivity necessarily affiliated to or stemming from a vacuum, and plotting a progression from fiction to philosophy on the other hand, that of a male subjectivity necessarily centred in or appertaining to a plenum, the context in which, contrary to vacuums, psyche precedes soma rather than vice versa.


4.   For when we ask ourselves, in somewhat Wildean fashion, whether matter precedes mind or mind precedes matter, we are obliged to answer, if wise and truly insightful, that the distinction which Wilde himself drew between matter over mind in relation to females and mind over matter (or, rather, morals, but unlike him we shan't be facetious!) in relation to males obliges us to concede a place to both tendencies, since a somatic predominance, as in the Cosmos and Nature, is only possible on the objective basis of particles preceding wavicles, whereas a psychic predominance, as in Man and (to anticipate the future) the Cyborg, is only possible on the subjective basis of wavicles preceding particles, so that the answer to the age-old question as to whether matter precedes mind or mind precedes matter can only be accurately answered on the basis of the precedence of mind by matter, of psyche by soma, in regard to the objective, or female, elements of fire and water, in contrast to the precedence of matter by mind, of soma by psyche, in regard to the subjective, or male, elements of vegetation and air.


5.   Hence the ability to draw a gender distinction on the above objective/subjective, vacuum/plenum, particle/wavicle basis is the beginning of all wisdom and guarantor of philosophical truth, of a more comprehensively exacting and credible perspective, since it saves one from projecting, consciously or unconsciously, a single gender perspective on to the answer and, indeed, question in the first place, thereby enabling one to distinguish between those contexts, necessarily vacuously objective, in which soma precedes psyche, the not-self the self, and those contexts, by contrast, in which, due to subjective attributes deriving from a plenum, psyche precedes soma, the self the not-self, which gives us a clear-cut gender-based distinction between the femaleness, in metachemistry and chemistry, of those elements by  which, on the basis of a particle hegemony, it can be categorically maintained that matter precedes mind, and the maleness, in physics and metaphysics, of those elements by which, on the basis of a wavicle hegemony, it can be maintained with equal categorical assurance that mind precedes matter, although the use of such facile terms as 'matter' and 'mind' is of less value, philosophically, than the more clinical distinction between soma and psyche, not-self and self, will and/or spirit and ego and/or soul, since mind is less purely psychic than a consequence of what happens when egocentric psyche is free, in male vein, to condition and modify the will of the relevant subjective order of soma towards consciousness, thereby establishing conscious will, which is the somatic counterpart to the modification of spirit by soul in such contexts, which I have hitherto - and I believe correctly - characterized as 'subspirit', or subconscious spirit.


6.   For will, spirit, ego, and soul do not exist as equal components in every element, be it female objective or male subjective, but either will and spirit condition ego and soul, as in those female contexts where soma is free, in hegemonic particles, to maintain the psychic determinism of id and superego, instinctualized soul and spiritualized ego, or, by gender contrast, ego and soul condition will and spirit, as in those male contexts where psyche is free, in hegemonic wavicles, to maintain the somatic determinism of mind and subspirit, intellectualized (conscious) will and emotionalized spirit. 


7.   Therefore whilst will and spirit are very much factors of a somatic predominance, ego and soul are only genuinely possible in relation to a psychic predominance, the sort of predominance which follows from a plenum, in due subjective vein, and enables us to infer the precedence of soma by psyche, of not-self by self, the former of which is accordingly modified by the latter in relation to a male hegemony.


8.   But when psyche is modified by soma, as in the objective contexts of a female hegemony, we have to infer the precedence of psyche by soma, of self by not-self, since particle hegemonies are only authentically possible in relation to a vacuum, and such a vacuum characterizes both the most particle and least wavicle absolutism of the Cosmos and the more (relative to most) particle and less (relative to least) wavicle relativity of Nature, conceiving of the former in a mainly metachemical light and the latter in a mainly chemical one, so that the elements of fire and water are respectively preponderant.


9.   Therefore it can only be said that 'God created matter' in relation to the metaphysical self and its association with the metaphysical not-self, the 'matter', or soma, of the airy context in question, be it sensual or sensible, foolish or wise, of the ears or of the lungs.  It cannot even be said of the physical self and its association with the physical not-self, the soma of a vegetative mean, be it phallic or cerebral, since that is not a context of God but, more phenomenally, of Man, even though the notion that 'Man created physical matter' is logically valid, and follows from the tendency of a free psyche centred in ego to fashion things in its formal image in respect to the development of civilization through knowledge, the masculine equivalent of the development, by the godly, of culture through truth.


10.  But when we turn to the other side of the gender fence, the objective side of a vacuous predilection for a particle hegemony, it cannot be said that either God or Man created or preceded 'matter', meaning the not-self or soma, since neither God nor Man are relevant there, but either the Devil or Woman, of whom it has to be said that in neither case did they create matter but that, judged in relation to the self, matter created or preceded them, though, in contrast to the primacy of God and Man in relation to the self on the male side of life, it is not the self which is primarily identifiable with either the Devil or Woman, even though secondary manifestations of each most certainly apply, but the not-self, which is the soma from out of which psyche emerged, albeit on a subordinate basis, given the vacuously-conditioned objective bias of the female gender for not-self over self or, in Wilde's proverbial phrase, 'matter over mind', viz. soma over psyche.


11.  Therefore if it could be said - and this contrary to how I used to think -  that the Father takes precedence over the Son with both Man and God, physics and metaphysics, it would also have to be the case that, in parallel terms, the Mother takes precedence over the Daughter with both the Devil and Woman, metachemistry and chemistry, since the Daughter is the subordinate psychic factor in contexts where soma, and hence the Mother, must predominate in view of their objective nature and consequent tendency to put the not-self above the self.


12.  Consequently the Daughter stems from the Mother, psyche from soma, in regard to both the metachemical fieriness of the Devil and the chemical wateriness of Woman, while the Son stems from the Father, soma from psyche, in regard to both the physical vegetativeness of Man and the metaphysical airiness of God, who, for us, is less a bona fide contemporary reality, higher-man exceptions to the general rule notwithstanding, than something or, rather, someone who will only come properly into his own in the more metaphysical future, when history moves beyond the dominion over the earth of Man and embraces the dominion beyond the earth of the Cyborg, who will bring godliness to a more authentic pitch than that at which it has ever existed in the past.


13.  For God is not in the Beginning, with the Cosmos, but in the End, with the Cyborg, and until we officially embrace the coming age of the Cyborg through 'Kingdom Come', as defined by me in previous texts, we shall continue to live with either the hype of Man as God, as in the Christian tradition, the hype of Woman as God, as in the Marian and Heathen traditions, or the hype, worse again, of the Devil as God, as in all those Creator-worshipping paganistic traditions which, in their identification of God with a fiery 'First Mover', unwittingly accord divinity to that context in which the diabolism of most particle and least wavicle, most soma and least psyche, is scientifically uppermost - namely, the Cosmos.


14.  We have a lot to do, especially those of us who are less than partial to any of the three false traditions noted above, before proper justice can be done to God and the concept thereof!  We have to reject the hype, the falsehoods, the subversions of Godliness by Cosmos-slavering devils, Nature-worshipping women, and Man-affirming men, before any prospect of Cyborg-oriented gods can be expected to come to pass in heavenly contrast to both Hell and the World.  Whereof 'Judgement' has its place as the electoral pathway to 'Kingdom Come'.