1. Genuine philosophy can be a wonderful thing, a marvellously liberating and mentally enriching procedure. But it can also be a real problem when one is obliged, through enhanced logic, to review and even revise a long-held position, no matter how justified it may have seemed in the past. My own recent rethink in relation to the respective positions of the Father and the Son is a case in point, for I have long been arguing in favour of the identification of the Son with the self and of the Father with the not-self, thereby according pride of place, so to speak, to the former.


2. How wrong and misguided I was! For as psyche precedes soma with males, so it must follow that the Father precedes the Son, that the Father is what comes first and the Son afterwards, since fathers and sons are like that, and this whether in physics, where we can distinguish between manly modes of each, or in metaphysics, where the distinction between them is rather more godly.


3. Granted, further, a distinction between foolish and wise, sensual and sensible manifestations of both the manly and godly modes of the Father and the Son, we should also allow for their earthly and heavenly counterparts in unholiness and holiness, sensuality and sensibility, with respect to both the spirit and the soul, as before.


4. Hence, in sensible metaphysics, which is the salvation of the godly from the folly of its sensual counterpart, we must allow, contrary to how I used to think, for a distinction between God-the-Wise-Father and Heaven-the-Holy-Soul in relation to the self, to psyche, on the one hand, and God-the-Wise-Son and Heaven-the-Holy-Spirit in relation to the not-self, to soma, on the other hand, so that it is the Father and not the Son of the context in question which should be identified with the ego, with ego-through-spirit-via-will equalling soulful recoil, as one consciously plunges, as God-the-Wise-Father, into the will of the lungs to breathe (as God-the-Wise-Son) and is borne aloft on the out-breath (of Heaven-the-Holy-Spirit) only to recoil, in self-preservation, to self more profoundly, as Heaven-the-Holy-Soul, wherein one's redemption, or resurrection from ego to soul, is complete, and one achieves a state of joy, the reward of truth.


5. But both God-the-Wise-Father and Heaven-the-Holy-Soul are graceful in their different ways, the former in relation to the more (relative to most) wavicles and less (relative to least) particles, more psyche and less soma, of the relevant ego, the latter in relation to the most wavicles and least particles, most psyche and least soma, of the relevant soul, since the metaphysical self is, in contrast to the metaphysical not-self, alone graceful in its psychic predominance, and to the self in question is granted the sacredness of truth and joy, which contrasts with the falsity and woe of the not-self wherein profanity has its sinful throne in a somatic predominance, in the most particles and least wavicles, most soma and least psyche, of God-the-Wise-Son, and in the more (relative to most) particles and less (relative to least) wavicles, more soma and less psyche, of Heaven-the-Holy-Spirit, both of which, existing in relation to a particle hegemony, are always negative, even in the inner metaphysical context in question where, of course, they have reference to the lungs and the breath.


6. Therefore even in the saved context of Godliness and Heavenliness, wherein absolute wisdom and holiness have their respective places, we have to distinguish between the gracefulness of God-the-Wise-Father and Heaven-the-Holy-Soul, and the sinfulness of God-the-Wise-Son and Heaven-the-Holy-Spirit, psyche and soma, sanctity and profanity, primary and secondary orders of God and Heaven, since only in contexts of a wavicle hegemony is there anything positive, whether in relation to ego or to soul, the qualitative and essential manifestations of a quadruplicity dependent upon the utilization of wilful appearances and spiritual quantities.


7. Hence, in inner metaphysical psyche, the sensible truth of God-the-Wise-Father and the sensible joy of Heaven-the-Holy-Soul, as opposed, in the inner metaphysical soma of lungs and breath, to the sensible falsity of God-the-Wise-Son and the sensible woe of Heaven-the-Holy-Spirit, all of which contrast, in absolute salvation, with the sensual truth, in outer metaphysical psyche, of God-the-Unwise-Father and the sensual joy of Heaven-the-Unholy-Soul vis--vis the sensual falsity, in outer metaphysical soma, of God-the-Unwise-Son and the sensual woe of Heaven-the-Unholy-Spirit, viz. ears and airwaves.


8. But hence, too, in inner physical psyche, the sensible knowledge of Man-the-Wise-Father and the sensible pleasure of Earth-the-Holy-Soul, as opposed, in the inner physical soma of brain and thought, to the sensible ignorance of Man-the-Wise-Son and the sensible pain of Earth-the-Holy-Spirit, all of which contrast, in relative salvation, with the sensual knowledge, in outer physical psyche, of Man-the-Unwise-Father and the sensual pleasure of Earth-the-Unholy-Soul vis--vis the sensual ignorance, in outer physical soma, of Man-the-Unwise-Son and the sensual pain of Earth-the-Unholy-Spirit, viz. phallus and sperm.


9. But then, too, on the opposite side of the gender fence, in contexts where soma takes precedence over psyche, with the inner chemical soma of womb and amniotic fluid the sensible weakness of Woman-the-Good-Mother and the sensible humility of Purgatory-the-Unclear-Spirit, as opposed, in inner chemical psyche, to the sensible strength of Woman-the-Good-Daughter and the sensible pride of Purgatory-the-Unclear-Soul, all of which contrast, in relative damnation, with the sensual weakness, in the tongue and saliva of outer chemical soma, of Woman-the-Evil-Mother and the sensual humility of Purgatory-the-Clear-Spirit vis--vis the sensual strength, in outer chemical psyche, of Woman-the-Evil-Daughter and the sensual pride of Purgatory-the-Clear-Soul.


10. And last and, from a divine standpoint, avowedly least, in the inner metachemical soma of heart and blood, the sensible ugliness of Devil-the-Good-Mother and the sensible hatred of Hell-the-Unclear-Spirit, as opposed, in inner metachemical psyche, to the sensible beauty of Devil-the-Good-Daughter and the sensible love of Hell-the-Unclear-Soul, all of which contrast, in absolute damnation, with the sensual ugliness, in the eyes and optical light of outer metachemical soma, of Devil-the-Evil-Mother and the sensual hatred of Hell-the-Clear-Spirit vis--vis the sensual beauty, in outer metachemical psyche, of Devil-the-Evil-Daughter and the sensual love of Hell-the-Clear-Soul.