26.  Therefore for every degree and type of objective devolution a corresponding degree and type of objective counter-evolution, and for every degree and type of subjective evolution a corresponding degree and type of subjective counter-devolution.


27.  With females, objective devolution in free soma comes first and objective counter-evolution in bound psyche second, as a consequence of the former, whereas with males who have been subordinated to a female hegemony objectivized counter-evolution in bound psyche comes first, in consequence of female counter-evolutionary pressures, and objectivized devolution in free soma second, as a consequence of the former.


28.  With males, subjective evolution in free psyche comes first and subjective counter-devolution in bound soma second, as a consequence of the former, whereas with females who have been subordinated to a male hegemony subjectivized counter-devolution in bound soma comes first, in consequence of male counter-devolutionary pressures, and subjectivized evolution in free psyche second, as a consequence of the former.


29.  Therefore females can only have their way, in sensuality, at the expense of males and males, by contrast, their way, in sensibility, at the expense of females, since neither gender can be free on equal terms but only unequally, which is to say, either in relation to soma in sensuality or in relation to psyche in sensibility - the former options making for a distinction between primary and secondary devolutionary realities in which metachemical and chemical freedom of soma is criminal and metaphysical and physical freedom of soma sinful, the latter options making for a distinction between primary and secondary evolutionary idealities in which physical and metaphysical freedom of psyche is graceful and chemical and metachemical freedom of psyche punishing.


30.  Therefore crime is no more somatically male than grace is psychically female.  Crime is somatically female and grace psychically male, with sin being secondarily somatic in relation to physical or metaphysical realities and punishment secondarily psychic in relation to chemical and metachemical idealities.


31.  If it is sinful for a male to be at cross-purposes with his gender actuality of psyche preceding and predominating over soma in what amounts, under sensually female hegemonic pressures, to a somatic emphasis towards which the counter-evolutionary binding of psyche is foolishly acquiescent, like Antifather to Antison in either of the male Elemental contexts, it is not - gender-bender exceptions notwithstanding - criminal.


32.  Conversely, if it is punishing for a female to be at cross-purposes with her gender actuality of soma preceding and predominating over psyche in what amounts, under sensibly male hegemonic pressures, to a psychic emphasis towards which the counter-devolutionary binding of soma is modestly acquiescent, like Antimother to Antidaughter in either of the female Elemental contexts, it is not - gender-bender exceptions notwithstanding - graceful.


33.  Therefore, strictly speaking, crime is as much the exception to the enforced male rule of subordinate somatic freedom as ... grace to the enforced female rule of subordinate psychic freedom, and when males are accused or overly identified with crime and females with grace you can be certain that there is something strangely paradoxical at work in what would appear to be a topsy-turvy and back-to-front society, a society that is all-too-ready to criminalize males and divinize females.


34.  Such a society is patently false and lying!  It is not one to encourage male freedom of psyche in evolutionary vein but, on the contrary, to discourage male freedom of psyche in favour of female freedom of soma in devolutionary vein, so that all that is worst in society and lowest in civilization is more or less taken for granted, whilst all that is best and highest there is ostracized or demonized as a threat to what is mistakenly taken to be the only mode of freedom.


35.  Males who are brought-up and even caught-up in such a paradoxical society, wherein the female effectively 'wears the pants' and gives herself 'divine airs', may win all the battles against less objective - and hence vacuously aggressive - types of society or civilization, but they have already lost the war because they fight not for their own gender but against it, in the interests of the opposite gender.  They betray their own sex even as they dominate and/or vanquish the more self-respecting males of an alien nation with whom the female-dominated rulers of their country chose to pick a fight in the name of female values one-sidedly identified with some false, because devolutionary, concept of freedom which flies in the face of true freedom and all that is evolutionary and ... psychically free, whether in relation to the primary culture of grace or, where subordinate females are concerned, to the secondary culture of punishment.


36.  Thus they would have us believe that, contrary to reason, freedom is rooted in females and in the female values of barbarity and philistinism, of primary free soma and bound psyche, which is equivalent to crime and evil, to an evil acquiescence in the criminality of objectively free soma in either metachemistry or chemistry, spatial space or volumetric volume, when, in actuality, such freedom is merely heathenistic and symptomatic of societies that acquiesce in female hegemonies in either inverted or perpendicular triangular fashion - societies that reject Christianity from effectively Protestant points of view, whether in terms of an Anglican rejection of Roman Catholicism or, as one could alternatively argue, a Nonconformist rejection not only of Anglicanism but, in a wider sense, of Eastern Orthodoxy.


37.  For Protestantism is effectively a protest against sensibility and the structuring of society around male hegemonies in which, as far as the Catholic traditions are concerned, vegetation reigns over water as brain over womb in non-triangular vein, and freedom is accordingly interpreted in terms of psyche rather than soma, with consequences for virtue in the case of free psyche and morality in the case of its corollary of bound soma, analogous to the Crucified. 


38.  Thus societies which are predominantly Protestant, or derived in more secular vein from a Protestant precondition, will always be suspect from a psychically free standpoint; for they have reversed the status of vegetation and water - not to mention, in noumenal contexts, of air and fire - to one in which water reigns over vegetation, as tongue over phallus, in what amounts to a female hegemony which, in the somatically free nature of such an objective hegemony, is the antithesis of anything Christian.  Thus do they further freedom in relation to soma, to not-self, to crime and sin, with the former dominating the latter as evil dominates folly in respect of their immoral corollaries of bound psyche.


39.  In fact, such societies largely derive their sense of what it means to be free from the notion of freedom from tyranny, whether such tyranny be autocratic or theocratic, of the State or of the Church, and tend to be unaware of the extent to which they become oppressive to psyche from a freely somatic point of view, since male psyche that is bound under a hegemonic female rule of free soma directly conditioning bound psyche sooner or later becomes depressive in consequence of having been oppressed by free soma and suffers in woe or pain, depending on the class or circumstantial element, the emotional travail of having to remain subordinate not only to its own somatic freedom in illusion or ignorance, according once again as either metaphysical or physical criteria are paramount, but to the primary somatic freedoms of ugliness and/or weakness which, in metachemical and chemical contexts, have criminally conditioned a hateful and/or humbly immoral acquiescence in their objective reign.


40.  Thus the male psyche is oppressed by free soma to such an extent that it becomes, first, restive and, then, depressive and finally, unless something drastic is done to remedy the situation, pathologically insane, with a marked loss of self-respect and self-confidence and an increased vulnerability before the powers of somatic power and glory which continue to reign at its expense, not least in both photographic and filmic contexts, with an ever-bolder plethora and onslaught of criminal and sinful realities to which the bound psyche is either evilly or foolishly drawn.


41.  Small wonder that, under the tyranny of this constant bombardment of sensual media, of criminal and sinful products and productions, many males recoil in horror into their selves and seek an alternative solution to the type of freedoms with which they are expected to identify and to regard not merely as desirable but as representative of freedom per se, as though there was only one kind of freedom and that the kind which  prevails under the auspices of free females and hegemonic female criteria generally.


42.  Some, it is true, revert to traditional religious solutions to the dilemma confronting them, returning to Christianity or to some equivalent faith which, unlike Protestantism, had more to say to sensibility and thus to male hegemonic values, including those associated, in more upper-class, or noumenal, vein with either Islam or Buddhism, both of which could be regarded as constituting an Eastern revolt against the earlier and more sensual religions of Hinduism and Judaism, and thus paradoxically to stand as a sort of Eastern protest against religions rooted in female hegemonies to the detriment of everything virtuous and moral, whether in holiness and wisdom for males or in unclearness and goodness (modesty) for females.


43.  Of course, there will be those who gravitate to either Western or Eastern forms of heathenism, in which female criteria are hegemonic over male, but they are hardly likely to find a long-term solution to the depressing dilemma of life for sensitive males in a secular society when the religions towards which they have gravitated are fundamentally more sensual than sensible and often the precondition, in any case, of the realities which now confront them in the exploitative world of popular culture.


44.  No, those who are genuinely depressed by the depravity of such a false culture will more than likely - and do - resort to drugs as an antidote to the filmic or photographic onslaughts of the secular present, seeking in some kind of synthetically artificial inner light a reprieve from and alternative to the synthetically artificial outer lights which tyrannize over them from cinemas and televisions and magazines and newspapers and light shows and art galleries and shop windows and advertising billboards and a thousand-and-one other outlets across the land, against which they are powerless to intervene and demand if not an end then, at the very least, a reduction and possibly even enhanced degree and type of censorship.


45.  But these people, remember, are oppressed, and therefore they seek a reprieve or escape from their oppression, no matter how temporary and intermittent, in drugs, and not just in drugs that, like alcohol and tobacco,  pander to the outer light and make it more palatable, so to speak, but in drugs which are so powerful as to turn the tables on the outer light from the standpoint of an inner light which effectively eclipses the great heathen enemy of psychic freedom and binds them more securely to their selves, even at the cost of personal health and freedom and dignity and respect.


46.  For these drugs do not bring freedom in the way that a genuinely free psyche brings freedom within a male hegemonic sensible context or society, whether in terms of pleasure in knowledge or of joy from truth, but simply an alternative binding to the psychic one with which they are afflicted by a society in the grip of hostile powers - in short, a sort of somatic binding which, in its chemical permutations, is arguably more relevant to females than to males, especially when the end result is to stupefy the mind and to quieten both the will and the spirit, making for an almost lackadaisical, lacklustre, and lachrymose approach to life.


47.  Therefore such drug consumption is, in many respects, the flip-side of the coin of outer-light bombardment with which contemporary society is afflicted, and to take an anti-drug stance without considering the underlying causes of drug abuse, including the not-inconsiderable part played by popular culture and the media, and the domination of society, in relation to this, by certain racial or ethnic groups which all-too-easily become identified with an outer-light approach to civilization, is to be guilty of allowing the beam in one's eye to obscure the vision of society which those who do not share one's persuasion are obliged to take when that society insists upon their not having or being entitled to a contrary vision at all, but simply being guilty of wilfully opposing the only true light from a standpoint which, in running contrary to it, can only be false.


48.  Yet, the opposite is nearer the truth, and it is precisely in the false concept of freedom determined by somatic factors owing not a little to female hegemonies in both metachemical and chemical contexts that opposition to such superficiality and its depressing effect on the male psyche is justified, especially since such an opposition is fuelled by a strong sense of oppression of male values and ideals, of which the bound and objectively corrupted psyche is chiefly symptomatic.


49.  Ultimately drugs are not of course the answer; for, as I intimated above, their chemical nature is such as to suggest more applicability to females as a controlling or subduing mechanism in certain circumstances than as a vehicle for psychic expansion in enhanced subjectivity, notwithstanding the applicability of hallucinogens to such a role within carefully prescribed bounds falling short of post-visionary transcendentalism. 


50.  But neither should drugs be considered independently from films or photographic media generally, as though there was no connection between the tyrannical bombardment of outer-light media on the one hand, and an equally drastic rejection of such media which can take the form of drugs of a substance which effectively set-up an inner-light alternative in the interests, no matter how perversely achieved, of male self-respect.