SIN AND PUNISHMENT
1. What we can learn from the above is that free soma conditioning psychic determinism in metachemical or chemical contexts tends to diminish if not preclude the prospect of punishment as a just retort, by psyche, to the criminal impositions of free soma, so that crime is able to have its way aided and abetted by a quasi-somatic subversion of psyche, and thus not merely to dominate but effectively exclude the possibility of goodness, bound psyche being quasi-evil in its eccentric acquiescence, through unconscious soul and superconscious ego, in the instinctual and spiritual freedoms of somatic negativity.
2. Conversely, free psyche conditioning somatic determinism in physical or metaphysical contexts tends to diminish if not preclude the prospect of sin as a foolish rejection, by soma, of the graceful impositions of free psyche, so that grace is able to have its way aided and abetted by a quasi-psychic subversion of soma, and thus not merely to dominate but effectively exclude the possibility of folly, bound soma being quasi-wise in its concentric acquiescence, through natural will and subnatural spirit, in the intellectual and emotional freedoms of psychic positivity.
3. Thus in society generally, the free state and the bound church of metachemical and/or chemical objectivity attest to the predominance of evil on both somatic and psychic terms, the former primarily evil in will and/or spirit, the latter secondarily evil in id and/or superego, neither of which can have any bearing on the punishment of crime by goodness, but simply attest to the neutralization and co-option of psyche, in quasi-somatic vein, to the rule of somatic negativity in power and/or glory, depending whether metachemistry or chemistry is the prevailing element.
4. By contrast to this pattern of heathenistic freedom, the free church and the bound state of physical and/or metaphysical subjectivity attest to the predominance of wisdom on both psychic and somatic terms, the former primarily wise in ego and/or soul, the latter secondarily wise in natwill and/or subspirit, neither of which can have any bearing on the sinful rejection of grace, but simply attest to the neutralization and co-option of soma, in quasi-psychic vein, to the rule of psychic positivity in form and/or contentment, depending whether physics or metaphysics is the prevailing element.
5. The pseudo-wisdom of punishment only comes properly to pass in relation to the subordination of female elements, whether metachemical or chemical, to their male counterparts in sensibility, since it is only in sensibility that the male side of life can be hegemonic and able, in consequence, to maintain psychic freedom and its corollary of somatic determinism, such freedom as psychically exists either in relation to the ego of physics or to the soul of metaphysics compelling quasi-psychic deference on the part of bound soma in both will and spirit so that, duly modified, they become concentric accomplices to the rule or, rather, lead of grace and contribute to the undermining of the objective modes of somatic freedom which, being female, are no longer able to condition psyche towards quasi-evil acquiescence in their criminal undertakings, but become subject to punishing constraints emanating from the pseudo-wisdom of a psyche liberated from determinism and exposed to the more authentic wisdoms of free psyche. Such pseudo-wisdom, however, is called goodness, and goodness is primarily determined to clamp-down on the evils of somatic freedom wherever and whenever they might arise.
6. On the other hand, what could be called the pseudo-evil of sin only comes properly to pass in relation to the subordination of male elements, whether physical or metaphysical, to their female counterparts in sensuality, since it is only in sensuality that the female side of life can be hegemonic and able, in consequence, to maintain somatic freedom and its corollary of psychic determinism, such freedom as somatically exists either in relation to the will of metachemistry or to the spirit of chemistry compelling quasi-somatic deference on the part of bound psyche in both soul and ego so that, duly modified, they become eccentric accomplices to the rule of crime and contribute to the undermining of the subjective modes of psychic binding which, being male, are no longer able to condition soma towards quasi-wise acquiescence in their graceful undertakings, but become subject to foolish freedoms emanating from the pseudo-evil of a soma liberated from determinism and exposed to the more authentic evils of free soma. Such pseudo-evil, however, is called folly, and folly is primarily concerned to acquiesce in the evils of somatic freedom wherever and whenever they might arise.
7. Therefore just as sin is the result of the subservience of males to a female hegemony in sensuality, so punishment, by contrast, is the result of the subservience of females to a male hegemony in sensibility. The former only exists for want of sensible grace, the latter in consequence of the compelling of goodness by a hegemonic wisdom which can be viewed in terms of the salvation of males from sensuality to sensibility, folly to wisdom, sin to grace; though, in actual fact, they are so structured that sensibility is more congenial to them in any case, given the subjective realities, in physics and metaphysics, of the precedence of soma by psyche and thus of a psychic predominance on the basis of either more (relative to most) wavicles/less (relative to least) particles or most wavicles/least particles.
8. Nevertheless, a male humanity far gone in sensual subservience to female hegemonies in the evils of free soma could be regarded as requiring moral guidance and, hence, salvation from sensuality to sensibility, rising diagonally either in the vegetativeness of mass-volume physics, as from phallus to brain, or in the airiness of time-space metaphysics, as from ears to lungs, so that the possibility of male hegemonies is once again on the sensible agenda, and the correlative damnation of females from sensuality to sensibility, falling diagonally either in the fieriness of space-time metachemistry, as from eyes to heart, or in the wateriness of volume-mass chemistry, as from tongue to womb, ensures that the goodness of punishment comes to replace the evil of crime as the prevailing female characteristic, in deference to the wisdom of grace for hegemonic males.
9. In such fashion will crime and sin be consigned, to all intents and purposes, to the rubbish heap of immoral history, the history to which the triangular structures of secular modernity, both phenomenally inverted and noumenally perpendicular, Protestant and Catholic, so grossly attest ... as the sensual vegetativeness of massive mass languishes under the sensual wateriness of volumetric volume in the one case, and the sensual airiness of sequential time languishes under the sensual fieriness of spatial space in the other case, with predictably sinful and criminal, foolish and evil, consequences!
10. Only when males and females duly elect, come judgement (and the paradoxical utilization of worldly democracy to the otherworldly end of religious sovereignty), for deliverance from sensuality to sensibility, can there be an end to the rule of evil over folly and any prospect, thereafter, for the rule or, rather, lead of wisdom over goodness, in which the sensible wateriness of massed mass will take its place under the sensible vegetativeness of voluminous volume, and the sensible fieriness of repetitive time take its place under or, rather, down to one side of the sensible airiness of spaced space, though more, in my philosophy, as the administrative aside to a triadic Beyond in which mass, volume, and space are served by time, and transmuted spirituality, free intellectuality, and free emotionality accordingly find themselves encouraged and supported by a consciously transmuted instinctuality the natural will of which can only be to protect and advance the triadic Beyond through all Eternity, as spirit (duly modified), ego, and soul are developed as never before, developed, that is, to their sensible extents.