1. Liberation for a male is the opposite of what it is for a female, be that female metachemical or chemical, diabolic or feminine, noumenal or phenomenal. The male achieves liberation from enslavement to the free nature of females precisely in terms of a rejection of psychic determinism and a return to psychic freedom, which accords with his gender structure as a male, be he physical or metaphysical, masculine or divine, phenomenal or noumenal.
2. For the male of the species remains mind over matter, or psychic freedom conditioning natural determinism even in sensuality, if to a lesser extent than in sensibility, where one can speak of a maxi-psychic freedom and maxi-natural determinism as opposed to the mini-psychic freedom and mini-natural determinism of sensuality, both of which, having to do with either physics or metaphysics, vegetation (earth) or air, appertain to the sphere of grace and sin, and paradoxically in terms of a mini-grace and maxi-sin in the sensual contexts, but a maxi-grace and mini-sin in the sensible contexts.
3. For where there is most psychic freedom and natural determinism there will be most grace and least sin, as in sensibility, but where there is least psychic freedom and natural determinism there will be least grace and most sin, as in sensuality.
4. A male does not cease to be male simply because he finds himself adhering to the sensual forms of physics or metaphysics in phallus or ears. What undoes him is proximity to female hegemonies in which natural freedom conditioning psychic determinism impacts upon his psychology and twists it towards psychic determinism, as both the soul and the ego are outflanked by the id and the superego of females, and a greater disposition towards natural freedom duly ensues, with consequences that are less graceful or sinful than punishing or criminal to a 'quasi' degree, since the male then becomes a kind of shadow exemplification of the female norms of chemical and/or metachemical natural freedom and psychic determinism, wherein crime and punishment are the prevailing manifestations of matter and mind, viz. not-self and self.
5. Yet, of course, this means that he comes under the spell of the opposite gender to such an extent that he is no longer true to his gender and free in the psychic way that males tend to be, but is enslaved by the prevalent free nature conditioning psychic determinism to an extent which makes him subordinate to female criteria and therefore comparatively bereft of self-respect.
6. For self-respect in a male only thrives in free psyche, not psychic determinism, and when one's psyche is enslaved by the psychic determinism issuing from and characterizing naturally free females, then one can do no more than satisfy the notself-respect of females, whose free nature is never freer than in sensuality, even to an extent where one can speak of a maxi-free nature and maxi-psychic determinism as opposed to the mini-free nature and mini-psychic determinism of sensibility, both of which, having to do with either metachemistry or chemistry, fire or water, appertain to the sphere of crime and punishment, and paradoxically in terms of a maxi-crime and mini-punishment in the sensual contexts, but a mini-crime and maxi-punishment in the sensible contexts.
7. For where there is most free nature and psychic determinism there will be most crime and least punishment, as in sensuality, but where there is least free nature and psychic determinism there will be least crime and most punishment, as in sensibility.
8. But a female is still a creature for whom matter prevails over mind, or free nature over psychic determinism, whether in sensibility or in sensuality. She does not cease to be female simply because she finds herself adhering to the sensible forms of metachemistry or chemistry in heart or womb. What undoes her is proximity to male hegemonies in which psychic freedom conditioning natural determinism impacts upon her physiology and twists it towards natural determinism, as both the will and the spirit are undermined by the mind and the subspirit of males, and a greater disposition towards psychic freedom duly ensues, with consequences that are less criminal or punishing than graceful or sinful to a 'quasi' degree, since the female then becomes a kind of shadow exemplification of the male norms of physical and/or metaphysical psychic freedom and natural determinism, wherein grace and sin are the prevailing manifestations of mind and matter, viz. self and not-self.
9. Yet, of course, this means that she comes under the spell of the opposite gender to such an extent that she is no longer true to her gender and free in the natural way that females prefer to be, but is enslaved by the prevalent free psyche conditioning natural determinism to an extent which makes her subordinate to male criteria and therefore comparatively bereft of notself-respect.
10. For notself-respect in a female only thrives in free nature, not in natural determinism, and when one's nature is enslaved by natural determinism issuing from and characterizing psychically free males, then one can do no more than satisfy the self-respect of males, whose free psyche is never freer than in sensibility, as already described.
11. Therefore either males enslave females to their own psychic advantage in sensible freedom or, conversely, females enslave males in the interests of a natural, or somatic, advantage in sensual freedom. The one gender only thrives at the expense of the other, and without a constant toing-and-froing - evil and wise exceptions to the rule notwithstanding - between the darkness of natural freedom and the light of psychic freedom, female and male ideals, there would be no life at all, and therefore no possibility of understanding the terms by which it exists and continues to grow.