76.  Truth and beauty are not even psychically commensurate, but free psychic and bound somatic gender opposites within a context of sensibility typified by a metaphysical hegemony over metachemistry.  And what applies to taking and antidoing applies no less to being and antigiving, to joy and love, which are distinguished not merely in terms of ego and will or, rather, antiwill but in terms of soul and antispirit, or that which is the goal of metaphysical ego and that, by contrast, which issues from metachemical antiwill.

 

77.  Now what applies to the above-mentioned contexts applies no less to the contexts in which physics is subjectively hegemonic over chemistry, wherein we find a virtuous/moral circle of knowledge and a knowledgeable approach to strength conditioning strength and a strong approach to knowledge, coupled to pleasure and a pleasurable approach to pride conditioning pride and a proud approach to pleasure.

 

78.  Not to mention, back in sensuality, to the contexts, characterized by free soma and bound psyche, in which chemistry is objectively hegemonic over physics, wherein we find a vicious/immoral circle of weakness and a weak approach to ignorance conditioning ignorance and an ignorant approach to weakness, coupled to humility and a humble approach to pain conditioning pain and a painful approach to humility.

 

79.  As also to the contexts in which metachemistry is objectively hegemonic over metaphysics, wherein we find a vicious/immoral circle of ugliness and an ugly approach to illusion conditioning illusion and an illusory approach to ugliness, coupled to hate and a hateful approach to woe conditioning woe and a woeful approach to hatred.

 

80.  Whether in the virtuousness of free psyche or in the morality of bound soma, a cultural/civil circle is established, on either phenomenal or noumenal, lower- or upper-class, terms, which begins with a psychic lead within physics or metaphysics and culminates in the intellectual or soulful redemption, to lesser or greater extents, of that psyche.

 

81.  But in the viciousness of free soma and in the immorality of bound psyche, by contrast, a barbarous/philistine circle is established, on either phenomenal or noumenal, lower- or upper-class, terms, which begins with a somatic rule within chemistry or metachemistry and culminates in the instinctual or spiritual perdition, to lesser or greater extents, of that soma.

 

82.  Yet if truth and beauty are as distinct as free metaphysical psyche and bound metachemical soma, then a parallel of sorts can be said to exist between truth and a beautiful approach to truth, as between joy and a loving approach to joy, which constitute primary and secondary manifestations of noumenal free psyche, the upper-class equivalent to the primary and secondary manifestations of phenomenal free psyche that are constituted by knowledge and a strong approach to knowledge on the one hand, and by pleasure and a proud approach to pleasure on the other hand.

 

83.  Likewise the true approach to beauty and beauty constitute, together with the joyful approach to love and love, primary and secondary manifestations of noumenal bound soma, with the knowledgeable approach to strength and strength, coupled to the pleasurable approach to pride and pride, constituting their phenomenal counterparts in what has been described as physical and chemical sensibility, the lower-class parallels to the metaphysical and metachemical sensibility in which not man and antiwoman but God and the Antidevil have their respective thrones.

 

84.  Be that as it may, we can just as confidently argue that if ugliness and illusion are as distinct as free metachemical soma and bound metaphysical psyche, then a parallel of sorts can be said to exist between ugliness and an illusory approach to ugliness, as between hate and a woeful approach to hate, which constitute primary and secondary manifestations of noumenal free soma, the upper-class equivalent to the primary and secondary manifestations of phenomenal free soma that are constituted by weakness and an ignorant approach to weakness on the one hand, and by humility and a painful approach to humility on the other hand.

 

85.  Likewise the ugly approach to illusion and illusion constitute, together with the hateful approach to woe and woe, primary and secondary manifestations of noumenal bound psyche, with the weak approach to ignorance and ignorance, coupled to the humble approach to pain and pain, constituting their phenomenal counterparts in what has been described as chemical and physical sensuality, the lower-class parallels to the metachemical and metaphysical sensuality in which not the Devil and Antigod but woman and antiman have their respective thrones.

 

86.  Any philosopher worthy of the name, however, will be primarily concerned with free psyche and secondarily with bound soma, and thus with a sensible approach to life which aims, whether in knowledge or truth, though preferably the latter, at the establishment of a psychic monism which enables civilization to take a stand in culture and civility, as it should do, rather than to be saddled with undue amounts of philistinism and barbarity to the detriment of virtue and morality, grace and wisdom or punishment and modesty, depending on gender. 

 

87.  The philosopher who is genuinely truth-orientated will therefore be against any form of somatic licence such that follows from female hegemonies in patently heathenistic fashion, but, more importantly, he will be against barbarity and philistinism in society, as in the individual, because of the extent to which he is pro-psyche, and therefore committed to the evolution of culture and, as a corollary of that, to the counter-devolution of civility, which is the bound soma of a truthful approach to beauty which conditions beauty in the opposite gender and causes a beautiful approach to truth to form the free psychic complement of truth in what amounts to a secondary (punishing) rather than primary (graceful) mode of noumenal virtue, the metachemical virtue of the Antidaughter of the Antidevil vis--vis the metaphysical virtue of God the Father, psychic emphasis (contrary to gender reality ... of soma preceding and predominating over psyche) of course being punishing to females in view of its paradoxical standing, and therefore something that requires to be reinforced through male hegemonic pressures in order to persist as a complementary mode of psychic monism, not least in terms of the part played by the truthful approach to beauty in the Son of God which encourages the beauty of Antidevil the Antimother in bound metachemical soma and thereby facilitates the readiness of metachemically sensible females, or of females placed in a metachemically sensible position, to acquiesce in the beautiful approach to truth, as in its emotional corollary of the loving approach to joy, which is akin to an icing on the cake of a complementary sensibility upon which the candle of truth 'burns' from the male hegemonic vantage-point of God the Father, to provide the necessary criteria and guidance for females to orientate their psychic freedom, albeit as through a beautiful glass darkly and ever distinct from the truth as such.

 

88.  But if psyche is primary to males and secondary to females and, conversely, soma primary to females and secondary to males, we have still to distinguish soma from psyche more generally in terms of primacy and supremacy, contending that soma is primal and psyche supreme, so that contexts characterized by female hegemonies in sensuality will be partial to primacy in free soma on both primary and secondary, female and male, terms, which tends to result, as we have argued, in the vicious/immoral circles of crime and evil on the one hand and of sin and folly on the other, as between primary and secondary modes of barbarity and philistinism, the former germane to the negative activity of free soma, the latter to the acquiescent passivity of bound psyche, which is then quasi-primal or, at best, pseudo-supreme (as in the case of male disillusionment with a sinful and/or foolish predicament, such that was discussed in an earlier text).

 

89.  On the other hand, it must follow that contexts characterized by male hegemonies in sensibility will be partial to supremacy in free psyche on both primary and secondary, male and female, terms, which tends to result, as we have argued, in the virtuous/moral circles of grace and wisdom on the one hand and of punishment and modesty on the other, as between primary and secondary modes of culture and civility, the former germane to the positive activity of free psyche, the latter to the acquiescent passivity of bound soma, which is then quasi-supreme or, at worst, pseudo-primal (as in the case of female disillusionment with a modest and/or punishing predicament, such that was also discussed in an earlier text).

 

90.  And of course what applies to the noumenal, or upper-class, contexts involving truth and beauty or, in sensuality, ugliness and illusion, applies no less to the phenomenal, or lower-class, contexts involving knowledge and strength or, in sensuality, weakness and ignorance, with their emotional and spiritual corollaries for better or worse.

 

91.  But if soma is primal and psyche supreme, the freedom of the one entailing vice and the freedom of the other virtue, than it seems that what is most primal will exist in relation to the context of metachemistry per se and be regressively more (relative to most) primal in relation to the context of chemistry per se, less (relative to least) primal in relation to the context of physics per se, and least primal in relation to the context of metaphysics per se, while, conversely, what is least supreme will exist in relation to the context of metachemistry per se and be progressively less (relative to least) supreme in relation to the context of chemistry per se, more (relative to most) supreme in relation to the context of physics per se, and most supreme in relation to the context of metaphysics per se.

 

92.  Therefore as primacy objectively devolves through the Elements from most primal to least primal via more (relative to most) and less (relative to least) primal, it conversely follows that supremacy will subjectively evolve through the Elements from least supreme to most supreme via less (relative to least) and more (relative to most) supreme, as in environmental stages from the fiery Cosmos to the airy Cyborg via watery Nature and vegetative Humankind.

 

93.  Therefore it seems to me that contrary to speaking, as I was formerly inclined to do even as recently as at the beginning of this text, of devolution from least devolved to most devolved via less and more devolved, which is really a commonsensical take on the concept of devolution, one should rather speak of devolution in relation to most primacy in fiery metachemistry, more (relative to most) primacy in watery chemistry, less (relative to least) primacy in vegetative physics, and least primacy in airy metaphysics, bearing in mind that, like primacy, devolution is to be associated with somatic freedom as that which is not evolved and therefore freely psychic, and that there can therefore be no more freely somatic context than one which, like the Cosmos, attests to the most primal reality, the context in which Devil the Mother, with a stellar-plane basis, is most freely somatic and accordingly most primal.

 

94.  Consequently, in achieving this re-evaluation of devolutionary estimates, we may compare the most primal devolution of cosmic metachemistry with the more (relative to most) primal devolution of natural metachemistry, and contrast each of these objective realities to the less (relative to least) primal devolution of human metachemistry and the least primal devolution of cyborg metachemistry within subjectively compromised contexts, as noumenal primacy becomes regressively less freely somatic as metachemical, chemical, physical, or metaphysical criteria predominate in successive environmental stages of devolutionary life.

 

95.  Likewise we may compare the most primal devolution of natural chemistry with the more (relative to most) primal devolution of cosmic  chemistry, and contrast each of these objective realities to the less (relative to least) primal devolution of cyborg chemistry and the least primal devolution of human chemistry within subjectively compromised  contexts, as phenomenal primacy becomes regressively less freely somatic as chemical, metachemical, metaphysical, or physical criteria predominate in alternative (rather than successive) environmental stages of devolutionary life.

 

96.  Conversely, we may compare the least supreme evolution of natural physics with the less (relative to least) supreme evolution of cosmic physics, and contrast each of these objectively compromised idealities to the more (relative to most) supreme evolution of cyborg physics and the most supreme evolution of human physics within broadly subjective contexts, as phenomenal supremacy becomes progressively more freely psychic as chemical, metachemical, metaphysical, and physical criteria predominate in alternative (rather than successive) environmental stages of evolutionary life.

 

97.  Likewise we may compare the least supreme evolution of cosmic metaphysics with the less (relative to least) supreme evolution of natural metaphysics, and contrast each of these objectively compromised idealities to the more (relative to most) supreme evolution of human metaphysics and the most supreme evolution of cyborg metaphysics within broadly subjective contexts, as noumenal supremacy becomes progressively more freely psychic as metachemical, chemical, physical, and metaphysical criteria predominate in successive (rather than alternative) environmental stages of evolutionary life.

 

98.  Whatever the Elemental context, primacy may be said to devolve from most freely somatic to least freely somatic via more (relative to most) and less (relative to least) freely somatic ... as surely as supremacy can be said to evolve from least freely psychic to most freely psychic via less (relative to least) and more (relative to most) freely psychic, with an absolute antithesis therefore deducible between the most noumenal somatic freedom in cosmic metachemical primacy, the context of the will par excellence, and (to anticipate the future) the most noumenal psychic freedom in cyborg metaphysical supremacy, the context of the soul par excellence, along with a relative antithesis between the most phenomenal somatic freedom in natural chemical primacy, the context of the spirit par excellence, and the most phenomenal psychic freedom in human physical supremacy, the context of the ego par excellence - the absolute antithesis being between Devil the Mother at Her most primal level of metachemical devolution and God the Father at His most supreme level of metaphysical evolution, the relative one being between Woman the Mother at Her most primal level of chemical devolution and Man the Father at His most supreme level of physical evolution.

 

99.  Therefore just as doing devolves from most primal to least primal via more and less primal in regressive stages of will, devolving from a metachemical per se to a metachemistry compromised by chemistry, physics, or metaphysics, so being evolves from least supreme to most supreme via less and more supreme in progressive stages of soul, evolving from a metaphysics compromised by metachemistry, chemistry, or physics to a metaphysical per se.

 

100.   And just as giving devolves from most primal to least primal via more and less primal in regressive stages of spirit, devolving from a chemical per se to a chemistry compromised by metachemistry, metaphysics, or physics, so taking evolves from least supreme to most supreme via less and more supreme in progressive stages of ego, evolving from a physics compromised by chemistry, metachemistry, or metaphysics to a physical per se.