26.  Therefore the male elects to return to gender sync by gravitating from sensuality to sensibility in either class context, up diagonally from mass to volume, as from phallus to brain, in vegetative physics, or up diagonally from time to space, as from ears to lungs, in airy metaphysics, so that knowledge may progressively ensue upon ignorance in the one Element, and truth upon illusion in the other.

 

27.  But such a deliverance from immorality and vice to virtue and morality means that the male will then be in hegemonic positions over the female, as the latter falls diagonally either from volume to mass, tongue to womb, in watery chemistry, or from space to time, eyes to heart, in fiery metachemistry, becoming subject to secondary orders of bound soma and free psyche which, unlike her male counterpart, are conditioned from the bottom up, which is to say, from soma conditioning psyche, given her gender reality of soma preceding and predominating over psyche, which means that such free psyche as sensibly comes to pass requires to have been prepared by the indirect binding of soma via male bound soma directly stemming, in either of the subjective Elemental contexts, from free psyche, which is the opposite, after all, of the indirect binding of male psyche via bound psyche directly stemming, in the objective Elemental contexts ... of chemistry or metachemistry, from female free soma.

 

28.  Now the subversion of female soma in terms of binding has the effect, as we have seen, of rendering such soma quasi-nurtural and therefore wavicle oriented, whether on the intellectualized terms of natural will conceived as the subversion of will from the male standpoint of free ego, or on the emotionalized terms of subnatural spirit conceived as the subversion of spirit from the male standpoint of free soul, the former of which will acquiesce in free ego as a molecular-wavicle relativity and the latter of which in free soul as an elemental-wavicle absolute, and therefore contrary to the elemental-particle and molecular-particle orientations of free will and free spirit, respectively, as female realities.

 

29.  Granted that male bound soma will be more directly wavicle oriented and therefore quasi-nurtural than its female counterpart, which follows from the inflanking, so to speak, of will and/or spirit by the natwill and/or subspirit of that which directly stems from free ego and/or soul in males, it will be less partial to compressive tendencies in consequence of its binding, since the male gender reality of psyche preceding and predominating over soma will make it readily acquiescent in psychic freedom and thus wisely passive, or primarily moral, before the primary virtuousness of graceful activity.

 

30.  With the female, however, such compressive tendencies in consequence of the repression of soma from the directly-bound somatic standpoint of males are more likely to emerge as a symptom of disillusionment with psychic freedom and the modest acquiescence in the secondary virtuousness of punishment or, rather, the punishing virtue of psychic emphasis (contrary to gender reality) which, in its activity, renders the bound soma secondarily moral, which is to say, of a secondary order of morality compared to its wise counterpart on the male side of the gender fence.

 

31.  Should such disillusionment with punishing psychic freedom lead to an emphasis on the modesty, or goodness, of bound soma at the expense of free psyche, it will not be a strong approach to knowledge or a beautiful approach to truth that will paradoxically obtain so much as either strength or beauty, the one chemical and the other metachemical, neither of which could be described as quasi-nurtural in wavicle-oriented vein but, rather, as pseudo-natural in particle-based vein, albeit the particles appertaining to disillusioned will and/or spirit will have reference to a context in which either elemental or molecular criteria obtain in relation to sensibility and thus as pseudo-free expressions rather than genuine free expressions.

 

32.  Only the rejection of such strong or beautiful pseudo-free expressions can lead the disillusioned soma to gravitate to either weakness or ugliness in sensuality, as to molecular-particle or elemental-particle modes of genuinely free expression according to whether chemical or metachemical, lower- or upper-class female criteria ensue.  For neither weakness nor ugliness will properly pertain to sensibility, but at best only strength or beauty as the necessary preconditions of weakness or ugliness should the body be so determined that sensual somatic freedom is of paramount importance in view of its correspondence to female gender reality and should therefore be pursued at the expense not merely of the modesty or, rather, immodesty of sensible somatic pseudo-freedom in strength or beauty but, more significantly, of the paradoxical enslavement of soma to knowledge and truth which punishingly follows from somatic binding to free psyche at the behest of hegemonic male freedoms in respect of either knowledge (physical) or truth (metaphysical).

 

33.  Therefore the female elects to return to gender sync by gravitating from sensibility to sensuality in either class context, up diagonally from mass to volume, as from womb to tongue, in watery chemistry, or up diagonally from time to space, as from heart to eyes, in fiery metachemistry, so that weakness may regressively ensue upon strength in the one Element, and ugliness upon beauty in the other.

 

34.  But such a deliverance from morality and virtue to vice and immorality means that the female will then be in hegemonic positions over the male, as the latter falls diagonally either from volume to mass, brain to phallus, in vegetative physics, or from space to time, lungs to ears, in airy metaphysics, becoming subject to secondary orders of bound psyche and free soma which, unlike his female counterpart, are conditioned from the top down, which is to say, from psyche conditioning soma, given his gender reality of psyche preceding and predominating over soma, which means that such free soma as sensually comes to pass requires to have been prepared by the indirect binding of psyche via female bound psyche directly stemming, in either of the objective Elemental contexts, from free soma, which is the opposite, after all, of the indirect binding of female soma via bound soma directly stemming, in the subjective Elemental contexts ... of physics or metaphysics, from male free psyche.

 

35.  Be that as it may, neither ignorance nor illusion are particularly desirable from the female hegemonic standpoints of ugliness and weakness, since that which is not, in secondary free soma, indicative of either an ignorant approach to weakness or an illusory approach to ugliness can only be a precondition, as disillusioned ignorance or illusion, of knowledge or truth which, far from being pseudo-expressive, are genuine manifestations of free expression in relation to the male hegemonic standpoints, in sensibility, of free psyche.

 

36.  Conversely, neither strength nor beauty are particularly desirable from the male hegemonic standpoints of knowledge and truth, since that which is not, in secondary free psyche, indicative of either a strong approach to knowledge or a beautiful approach to truth can only be a precondition, as disillusioned strength or beauty, of weakness or ugliness which, far from being pseudo-expressive, are genuine manifestations of free expression in relation to the female hegemonic standpoints, in sensuality, of free soma.

 

37.  Thus ignorance and illusion are as undesirable from a hegemonically female standpoint in sensuality ... as strength and beauty from a hegemonically male standpoint in sensibility, since the former options, subject to class and Elemental differentiation, are as subversive of the attempt to maintain a somatic monism on both female and male terms as the latter options, likewise subject to class and Elemental differentiation, of the attempt to maintain a psychic monism on both male and female terms.

 

38.  What is required in the sensual contexts is that males remain paradoxically somatic in either an ignorant approach to weakness if physical or an illusory approach to ugliness if metaphysical, and thus mirror, on subjectively distorted terms, the prevailing chemical weakness and metachemical ugliness of hegemonic females, whose objectivity in regard to these realities will make for a criminal rather than a sinful order of free soma.

 

39.  Conversely, what is required in the sensible contexts is that females remain paradoxically psychic in either a strong approach to knowledge if chemical or a beautiful approach to truth if metachemical, and thus mirror, on objectively distorted terms, the prevailing physical knowledge and metaphysical truth of hegemonic males, whose subjectivity in regard to these idealities will make for a graceful rather than a punishing order of free psyche.

 

40.  Obviously, from a genuinely philosophical standpoint, wherein one is primarily concerned with Truth and thus a sort of infinite knowledge which seeks to understand metaphysics and the means and terms by which God, or godliness, exists and justifies His existence to His Self  solely and ultimately in relation to Heaven and the joyful vindication of Truth, there can be no question of illusion, much less ignorance, being advocated or endorsed, since while the former is at best a precondition of knowledge of an infinite order (truth) if the male disillusioned with an illusory approach to ugliness in free soma opts to gravitate from bound psyche or, rather, pseudo-free psyche to free psyche, as from sensuality to sensibility, in metaphysics, the latter is merely the precondition of truth of a finite order (knowledge) if the male disillusioned with an ignorant approach to weakness in free soma opts to gravitate from bound psyche or, rather, pseudo-free psyche to free psyche, as from sensuality to sensibility, in physics, which, frankly, has little or nothing to do with metaphysics and thus genuine philosophy.

 

41.  Thus the genuine philosopher, the truthful one who, in truth, is more godly than manly, can never be in favour of that which would hamper or oppose the pursuit and realization of Truth, and therefore will ever reject societies based in free soma as enemies of Truth and upholders of that which lyingly deludes from a hegemonically female standpoint rooted in either ugliness, if metachemical, or weakness, if chemical. 

 

42.  Such societies, even when nominally civilized, will be fundamentally barbarous and philistine, characterized not by culture and civility, virtue and morality, free psyche and bound soma, but by vice and immorality,  allowing somatic freedom to have its way at the expense of psychic freedom and thus, inevitably, at the expense of males and all that most typifies reason.

 

43.  The philosopher who is worth his claim to truth, to virtue, to grace, to godliness and, above all, to heavenliness, cannot condone such societies, characterized, as they invariably are, by the selfless, but must persist in advocating the proprieties of truth and, for females, the paradox of a beautiful approach to truth, as well, for the lower orders, as knowledge (deferential to Truth) and, for females, the paradox of a strong approach to knowledge (deferential to Truth), so that civilization comes to resemble not all that is worst in society but all that is best in the individual, be it male or female, and the self accordingly takes precedence over the not-self, even to the extent, I have argued, of modifying the not-self towards the self in what effectively becomes a psychic monism having its fulcrum in Truth.

 

44.  Such a civilization will not be characterized by state freedom, which panders to free soma, but by church freedom, albeit the type of free psyche to which it will chiefly subscribe, centred in Truth, will mean that the Church, to use a conveniently intelligible term, will be more than Christian and therefore other than Christian which, even at its best, never transcends man-hype-as-God in Christ, and therefore remains rooted in the masses in terms of a sort of co-operative collectivism. 

 

45.  Such a more evolved 'Church', on the other hand, will be Centrist, centred in the concept of 'the Centre', and it will effectively be what I have characterized in the past as Social Transcendentalist, having to do with the transmutation of Socialism in and by Transcendentalism, and the elevation of religion from the co-operative collectivism alluded to above to the genuinely divine ideal of cooperative individualism, in which the individual is responsible, via religious sovereignty, to his self, and thus to the cultivation of self on as virtuous a basis as is compatible with his/her gender capacity and inclination.

 

46.  Obviously, the masses, the lower orders, characterized by an adherence to mass/volume as opposed to time/space, will still be by nature or, rather, nurture ... co-operatively collectivistic in contexts largely conditioned by physics and, affiliated to that, modified chemistry, but in a civilization which emphasizes Truth at the expense of knowledge, God at the expense of man, Heaven at the expense of the earth, and therefore joy at the expense of pleasure, they will nevertheless be encouraged to transcend the collective in as co-operatively individualistic a manner as would be commensurate with their limitations compared to those who actually were of the metaphysical and modified metachemical orientations within the wider framework of 'Kingdom Come', as previously defined in relation to a triadic Beyond, duly subsectioned, and an administrative aside whose duty or responsibility it would be to maintain and advance the religiously sovereign People and to sustain them in their various modes of psychic monism, sustain them, not least, against the threat posed to culture and civility, free psyche and bound soma, by strength and beauty cultivated or affirmed independently of knowledge and truth, the presiding ideals of the type of civilization in question.

 

47.  For no less than sensual civilization, dominated by female criteria in typically vicious fashion, is characterized by weakness and ugliness, whether directly in relation to the female criminality of objectively free soma or indirectly in relation to the male sinfulness of subjectively free soma, so any sensible alternative to such a heathenistic civilization, which could only be led by male criteria in typically virtuous fashion, would be characterized by knowledge and truth, whether directly in relation to the male gracefulness of subjectively free psyche or indirectly in relation to the female punishingness (relative to a psychic emphasis contrary to gender reality) of objectively free psyche.

 

48.  Thus while the former type of civilization, ever barbarous and philistine, strives to prevent ignorance and illusion from becoming independent of weakness and ugliness, thereby maintaining a somatic monism favourable to female freedom and the overall rule of convolutional objectivity, the latter type, properly civilized in terms of its commitment to culture and civility, will endeavour to prevent strength and beauty from becoming independent of knowledge and truth, thereby maintaining a psychic monism favourable to male freedom and the overall lead of involutional subjectivity.

 

49.  If we distinguish the sensual types of civilization from their sensible counterparts on a terminological basis favourable to religion (excluding for the moment their soulful and/or antisoulful and spiritual and/or antispiritual counterparts), we shall find that the ugliness conditioning an ugly approach to illusion in metachemical free soma and bound psyche, as germane to an upper-class female standpoint, can be characterized in terms of the criminal activity, in absolute objective viciousness, of Devil the Mother vis--vis the evil passivity, in absolute objective immorality, of the Daughter of the Devil, with the subordinate male positions in illusion and an illusory approach to ugliness of metaphysical bound psyche and free soma being characterized in terms of the foolish passivity, in absolute subjective immorality, of Antigod the Antifather vis--vis the sinful activity, in absolute subjective viciousness, of the Antison of Antigod.

 

50.  Likewise we shall find that the weakness conditioning a weak approach to ignorance in chemical free soma and bound psyche, as germane to a  lower-class female standpoint, can be characterized in terms of the criminal activity, in relative objective viciousness, of Woman the Mother vis--vis the evil passivity, in relative objective immorality, of the Daughter of Woman, with the subordinate male positions in ignorance and an ignorant approach to weakness of physical bound psyche and free soma being characterized in terms of the foolish passivity, in relative subjective immorality, of Antiman the Antifather vis--vis the sinful activity, in relative subjective viciousness, of the Antison of Antiman.