1.   The distinction between devolution and evolution, objective and subjective realities, broadly divisible between the Cosmos and Nature on the one hand, and Man and the Cyborg on the other, is one in which things devolve from the absolute to the relative and evolve, on the opposite side of the gender fence, from the relative to the absolute, as from pre-worldly alpha to worldly alpha, and, in evolutionary opposition to this, from worldly omega to post-worldly omega.


2.   But such a distinction is also one between primacy and supremacy, between the primacy of soma preceding psyche in corporeal concretism, and the supremacy of psyche preceding soma in ethereal concretism, and therefore between fact, accompanied by an abstracted fiction, on the one hand, and truth, accompanied by an abstracted illusion, on the other hand.


3.   Thus facts and fictions correspond to primacy in their respective ways, with regard to a primary order of soma and a secondary order of psyche, while truths and illusions correspond to supremacy in their respective ways, as regarding a primary order of psyche and a secondary order of soma.  For illusion can only be secondary, in soma, to fact, while, conversely, fiction can only be secondary, in psyche, to truth.  The primary adversaries in each context are fact and truth, which is to say, free soma as a metachemical and/or chemical sensual reality, and free psyche as a physical and/or metaphysical sensible reality. 


4.   For in sensibility fact, together with its fictional abstraction, is likely to come under the hegemonic sway of males and accordingly be undermined, assuming a quasi-rationalistic stance, whereas in sensuality, by contrast, truth, together with its illusory abstraction, is likely to come under the hegemonic sway of females and accordingly be undermined - as in the cases of equivocal and unequivocal empiricism.


5.   But just as the psychic positivity of 'truth' implies knowledge, whether finite or infinite, physical or metaphysical, so the somatic negativity of ‘fact’ implies weakness, whether infinite or finite, metachemical or chemical. 


6.   Finite truth is knowledge, and is generally so regarded, whereas infinite knowledge is truth, or truth per se, and therefore that which has been more usually conceived in terms peculiar to itself.  A distinction between knowledge and truth is nevertheless one between man and God, between physical and metaphysical orders of male, the former effectively lower class, the latter their upper-class counterparts, for whom the element of air is more significant than that of vegetation (earth), and who can accordingly be identified with a transcendental as opposed to a humanistic order of psychic concretism, one which is essential rather than qualitative and therefore of the soul rather than the ego.


7.   On the female side of the gender fence, however, infinite weakness is ugliness, and is generally so regarded, whereas finite ugliness is weakness, or weakness per se, and therefore that which has been more usually perceived in terms peculiar to itself.   A distinction between ugliness and weakness is nevertheless one between the Devil and woman, between metachemical and chemical orders of female, the former effectively upper class, the latter their lower-class counterparts, for whom the element of water is more significant than that of fire, and  who can accordingly be identified with a realistic as opposed to a materialistic order of somatic concretism, one which is quantitative rather than apparent and therefore of the spirit rather than the will.


8.   Therefore the gender contrast between the primacy of free soma on the one hand and the supremacy of free psyche on the other, of the sensual hegemony of somatic negativity and the sensible hegemony of psychic positivity, is effectively between the weakness of things female and the knowledge of things male, as between will and spirit in relation to free soma, whether metachemical or chemical, and ego and soul in relation to free psyche, whether physical or metaphysical.  That which, when objectively loyal to itself, is somatically free will always be weak, whether infinitely in ugliness or finitely in weakness per se, whereas that which, when subjectively loyal to itself, is psychically free will always be knowledgeable, whether finitely in knowledge per se or infinitely in truth. 


9.   Clearly the ugliness of infinite weakness and the truth of infinite knowledge will tend to be less prevalent, in the World, than the weakness of finite ugliness and the knowledge of finite truth, since the World, conceived in mass/volume terms, is by and large revelatory of a finite dichotomy between the relativity of corporeal concretism on the one hand, that of feminine females, and the relativity of ethereal concretism on the other hand, that of masculine males, who correspond to the Many as opposed to the Few and thus continue to be reflective, in different ways and to differing extents, of a lower-class bias, whether for spirit or for ego, as the watery or vegetative case may be. 


10.  Devils and gods can only, in the time/space nature of things hellish or heavenly, be exceptions to the general mass/volume rule, for the World, of women and men; though play a part in the nature and direction of the World at any given time they most assuredly can, whether in terms of its rulership by the former or of its leadership by the latter, neither of whom can prevail in equal measure within any given society or age.


11.  My sympathy, as a philosopher, is and always will be with gods, since only divine males can lead the greater proportion of mankind from a standpoint based in truth, in the ethereal concretism of absolute psychic freedom, as germane to a metaphysical disposition, with especial applicability, as far as wisdom and holiness are concerned, to the sensible context of spaced space, wherein transcendental meditation has its godly throne, and the institutional development of such transcendentalism would require nothing less than the establishment, with general consent, of 'Kingdom Come', and thus of the subordination of worldly criteria, in 'world overcoming', to godly truth, as described in previous texts. 


12.  Certainly, criteria appertaining to the World will continue to exist, but more in relation to sensibility than to sensuality, given the need, justified by urban environmental conditioning, of male hegemonies in knowledge, both finite and, especially, infinite, in order to ensure that the negativity of somatic facts can never again dominate society after the fashion of secular modernity, but is undermined and effectively cast down upon the rubbish heap of alpha-slavering history, to be replaced, where females are concerned, by a greater respect for psychic positivity, if only in relation to the informing - and undermining - of sensible beauty and strength by knowledge in quasi-rationalistic vein - the opposite, in effect, of that informing - and corrupting - of knowledge by sensual strength and beauty or more usually, in relation to soma, by weakness and ugliness which typifies the experiences of empirical philosophers in those societies where somatic freedom was the only concept of freedom that really mattered, to the lasting detriment of male self-respect and the supremacy of moral sensibility.