1.   It is not usually true that the Father takes precedence over the Son in regard to Christianity, for all too often the Son, in response to the Christian emphasis upon Christ, takes precedence over the Father, and somatic philistinism rides out at the expense not only of psychic culture but in cahoots, seemingly, with that somatic barbarism conditioning psychic civility, so that, contrary to the societal divisions that afflict the British Isles, the Son turns upon the Daughter and transforms Her into the Mother, though not without the Daughter's express wish and consent!


2.   I shall not elaborate, but it is clear to me that Christianity has not always or even regularly been true to the self, even in relation to cerebral knowledge, which is the context par excellence of the Catholic Church, but has allowed the philistine ignorance of the physical not-self to take on a position of prominence due to a Messianic emphasis upon the Son and the culturally undermining effect this has had upon the self, and hence the Father, as the source from which all physical, not to mention metaphysical, soma flows, in response to a wavicle hegemony.


3.   But He is not, of course, the source from which all chemical, not to mention metachemical, soma flows, for soma does not follow from psyche on the female side of the gender divide but, on the contrary, psyche follows from soma in response to a particle hegemony, whether elemental or molecular, so that the Mother, as it were, is the source from which all metachemical and/or chemical psyche flows, this latter of course being deterministic and therefore no less secondary to the free soma of the Mother, whether the Mother be devilish or womanly, fiery or watery, than the bound soma of the Son is secondary to the free psyche of the Father, whether the Father be manly or godly, vegetative or airy.


4.   Therefore God has not created 'matter' except insofar as metaphysical 'matter', or soma, is concerned, and then we would have to allow for two different orders of paternalistic deity, one foolish and prone to aural soma, the other wise and prone to respiratory soma, as well as to their corresponding secondary deities in the aural or respiratory types of metaphysical soma itself, whom we have identified with the concept of 'Son' and believe to be either foolish or wise, sensual or sensible, in like manner, with a distinction between immorality in the one and morality in the other. 


5.   Even where physical 'matter', or soma, is concerned, we have no right to speak of God the Father, but only of Man the Father; for the metaphysical self cannot be accorded responsibility for the physical self, which pertains to a different element and presupposes a different order of will or, rather, ego, one less truthful than knowledgeable in its vegetative rather than airy nature, and thus more properly germane to the brain stem and thus to the ego per se.


6.   God is a term that can only apply to the metaphysical self and its corresponding order of not-self, in the one case primarily in relation to the Father and in the other case secondarily in relation to the Son.  For the physical self and not-self, whether sensual or sensible, we have to allow, by contrast, for manly orders of father and son, while on the opposite side of the gender divide, 'matter' is not created by 'mind', soma by psyche, but psyche is created and modified by soma, and therefore we have to allow for both metachemical and chemical orders of the Mother and the Daughter, as described, with a like distinction, albeit more to do with evil and good than folly and wisdom, between their sensual and sensible manifestations - the former directly immoral and the latter, subordinate to a male hegemony, indirectly moral.


7.   However that may be, the distinction in philosophy between empiricism and rationalism, so long the basis of philosophical conflict between contrasting worldly agendas, is clearly deducible to the gender distinction between societies upholding free soma and bound psyche in typically female vein, and those, on the contrary, for which free psyche and bound soma is the desired mean in typically male vein, a vein which correspondingly allows for a free church and a bound state, for cultural grace and philistine sin, as opposed, on the female - and sensual - side of the gender fence, to the upholding of a free state and a bound church, in which barbarous crime necessarily takes precedence, in somatic freedom, over the punishing civility of psychic determinism.


8.   Empiricism, of which the British tradition of Bacon, Hobbes, Locke, and Hume is second to none, is simply a reflection, in largely Protestant fashion, of the sensual rule of female criteria in which soma, and hence the State, is barbarously free and psyche, and hence the Church, civilly bound, in consequence of which the psychic, or intellectual, findings of philosophy must be derived from somatic material lying without the self, and observation and classification of material data form the basis of philosophical enquiry and the guarantor through experience, for empiricists, of its knowledgeable authenticity - in reality an egotistical shortfall from anything innate and more genuinely, or egocentrically,  knowledgeable. 


9.   For on the female side of life, wherein metachemistry and chemistry,  fire and water, are the prevailing elements, soma takes precedence over psyche, and such psyche as fictitiously derives from a somatic precondition must reflect, in deterministic vein, the hegemonic freedom of soma and be subservient to it, not rationalistically independent of sense data in truthful vein.  Reason of a sort can, of course, obtain in empiricism; for even protestant Englishmen are not entirely bereft of male subjectivity, least of all when Anglican, but it is constrained by the prevailing sensuality from being true to itself in self, and is accordingly subverted, in id- or superego-like vein, by the metachemical and chemical powers-that-be from egocentrically drawing knowledgeable conclusions that assert rationalistic independence of Nature, as though from a psychic subversion, through conscious will, or mind, and subconscious spirit, or subspirit, of soma.


10.  But such a subversion and subordination of soma by free psyche is only really germane to contexts in which the male elements of physics and metaphysics, vegetation and air, are in contention, not to their female - and objective - counterparts, and so we cannot maintain that rationalism, striving for psychic independence and/or overlordship of Nature, is valid right across the elemental board irrespective of gender factors or elemental differences.  It is only really valid in contexts, so often conditioned in the past by the Catholic Church, where sensibility is hegemonic in male vein, with respect to both physics and (to a much lesser extent traditionally) metaphysics, and therefore it would be as much out of place and ineffectual in contexts of metachemistry and chemistry, fire and water, as empiricism is or would be out of place on the male side of the gender fence, where the subjective treatment of the male orders of soma from a freely psychic basis is perfectly legitimate, and one expects nothing less than a principled commitment to rationalism, whether equivocally in physics or unequivocally in metaphysics, its more absolutist male counterpart.


11.  Therefore, from a strictly philosophical standpoint, which is concerned with the pursuit of knowledge and, especially, truth, that guarantor of maximum beingfulness, rationalism will always be superior to empiricism, since philosophy is less concerned with metachemistry and chemistry than with physics and, especially, metaphysics, and any attempt to broaden its scope to embrace the female - and objective - elements of fire and water simply vitiates and subverts it, making it akin to some kind of science wherein facts established on the basis of empirical evidence relating to apparent and quantitative phenomena, more usually metachemical in the one and chemical in the other, should be categorically differentiated from truths established on the basis of rational cogitation relating to qualitative and essential noumena, more usually physical in the one and metaphysical in the other, and we have, in the latter case, that which, when genuine, should stand closer to religion, even as the logical and theoretical guide to the development of religious praxis, or devotion, through an enhanced concept of Truth founded upon the mastery, through somatic determinism, of Illusion. 


12.  For on the male side of life the self takes precedence over the not-self, psyche over soma, truth over illusion, grace over sin, sanctity over profanity, play over work, and anything that advances the freedom of psyche at the expense of somatic freedom, constraining soma, especially when male, to deterministic subordination in relation to either mind (conscious will) or subspirit (subconscious spirit), advances the cause of rational enlightenment, and never more so than in relation to the properly philosophical sphere of metaphysics, wherein the ratio of psyche to soma is somewhat in the region of 3:1, as in most wavicles/least particles, and an unequivocal commitment to rationalism announces the presence not of Man, the developer through equivocal reason of physical knowledge, but God, of the godly human being who portends the Cyborg and the cultural victory of metaphysical truth, which is equivalent to the Truth.