EVIL OR WISDOM, THE GENDER CHOICE
1. Although one can generalize across the
elements on the basis of the evil of metachemistry
and the goodness of chemistry vis-à-vis the folly of physics and the wisdom of
metaphysics, as regards a 'fall' from the cosmic, or polyversal,
Many in fieriness to the natural, or impersonal, One in wateriness, and a 'rise' from the
civilized, or personal, Many in vegetativeness to the
beatific, or universal, One in airiness, with devolutionary/evolutionary
implications, in reality the objective side of life is primarily characterized
by evil irrespective of the element, given the ratio of particles to wavicles in both noumenal and
phenomenal, metachemical and chemical, contexts,
while the subjective side of life is primarily characterized by wisdom
irrespective of the element, given the ratio of wavicles
to particles in both phenomenal and noumenal,
physical and metaphysical, contexts.
2. Therefore goodness is secondary to evil even
in the chemical context of the natural One, where, as we have seen, soma stands
to psyche in a two-and-a-half to one-and-a-half ratio of more (relative to
most) particles/less (relative to least) wavicles,
and negativity accordingly predominates over positivity
in terms of more (relative to most) weakness and humility vis-à-vis less (relative
to least) strength and pride, a situation that still favours the evil of
somatic negativity, albeit to a lesser extent than in the metachemical
context of the cosmic Many, since one is dealing with the impersonality of
women rather than with the polyversality of devils.
3. But if evil is still hegemonic over goodness
in chemistry, then it is so on different terms from those applying to metachemistry, namely with an emphasis on spirit as opposed
to will, so that we can speak of a humble approach to somatic negativity as
opposed to an ugly one, an approach that normally takes place in a co-operative
rather than a competitive environmental framework. Conversely, the approach to psychic positivity in chemistry will favour the superego as
opposed, in metachemistry, to the id, although I
would guess that punishment arises in psyche less in relation to what has been
conditioned by free soma to behave as a kind of accomplice to its evil than by
more basic factors accruing to the self which, in reinstating some degree of
ego and/or soul, turn against the somatic impositions upon psyche and freely
contest the rule of evil from a less deterministic vantage-point, call it
pseudo-wise or freely good.
4. For even females have a self, a brain stem
and spinal cord, with capacities for ego and soul that are simply undermined
and even temporarily eclipsed by the predominance of somatic factors owing more
to the not-self, such that twist ego towards the spirit in spiritual subversion
through superego of consciousness or, in metachemical
evil, twist the soul towards the will in instinctual subversion through the id
of subconsciousness, with effectively superconscious and unconscious consequences, neither of
which are properly germane to the self but quasi-somatic in their enslavement
to the supernaturalism and/or unnaturalism of somatic
freedom.
5. However that may be, if goodness is secondary
to evil on the female side of life, then folly can only be secondary to wisdom
on its male side, the side of physics and metaphysics. Therefore folly is secondary to wisdom even
in the physical context of the civilized Many, where, as we have seen, psyche
stands to soma in a two-and-a-half to one-and-a-half ratio of more (relative to
most) wavicles/less (relative to least) particles,
and positivity accordingly predominates over
negativity in terms of more (relative to most) knowledge and pleasure vis-à-vis
less (relative to least) ignorance and pain, a situation that still favours the
wisdom of psychic positivity, albeit to a lesser
extent than in the metaphysical context of the beatific One, since one is
dealing with the personality of men rather than with the universality of gods.
6. But if wisdom is still hegemonic over folly
in physics, then it is so on different terms from those applying to
metaphysics, namely with an emphasis on ego as opposed to soul, so that we can
speak of a knowledgeable approach to psychic positivity
as opposed to a joyful one, an approach that normally takes place in a
collectivistic rather than an individualistic environmental framework. Conversely, the approach to somatic
negativity in physics will favour natural will (natwill)
as opposed, in metaphysics, to subnatural spirit
(subspirit), although I would guess that sin arises in soma less in relation to
what has been conditioned by free psyche to behave as a kind of accomplice to
its wisdom than by more basic factors accruing to the not-self which, in
reinstating some degree of will and/or spirit, turn against the psychic
impositions upon soma and freely contest the rule of wisdom from a less
deterministic vantage-point, call it pseudo-evil or freely foolish.
7. For even males have a not-self, a physical
and/or metaphysical order of soma more usually associated, in sensual fashion,
with the phallus and/or ears, with capacities for will and spirit that are
simply undermined and even temporarily eclipsed by the predominance of psychic
factors owing more to the self, such that twist the will towards the ego in
intellectual subversion through natwill of unnaturalness
or, in metaphysical wisdom, twist the spirit towards the soul in emotional
subversion through subspirit of supernaturalness,
with effectively natural and subnatural consequences,
neither of which are properly germane to the not-self but quasi-psychic in
their enslavement to the consciousness and/or subconsciousness
of psychic freedom.
8. However that may be, the goodness of
punishment is as much the exception to the female rule of somatic evil as the
folly of sin to the male rule of psychic wisdom; for females are structured in
terms of the somatic precedence of psyche and males, by contrast, in terms of
the psychic precedence of soma, neither of whom approach life on identical
terms but either in relation to a sensual hegemony, wherein soma is free and
psyche bound, or in relation to a sensible hegemony, wherein psyche is free and
soma bound, the punishing and sinful exceptions to the respective criminal and
graceful rules more usually occurring when females come under male hegemonies
in sensibility and, conversely, when males come under female hegemonies in
sensuality, so that, in the one instance, punishment joins forces with grace to
thwart crime, and, in the other instance, sin joins forces with crime to thwart
grace, with contrary types of society the inevitable result. Either goodness links with wisdom to diminish
evil, or folly links with evil to diminish wisdom, the net results being a
sensible society, in the one case, that upholds the sovereignty of wisdom in
phenomenal or noumenal subjectivity, and a sensual
society, in the other case, that upholds the sovereignty of evil in noumenal or phenomenal objectivity, depending on the class
bias of the society in question.
9. In the case of sensible
societies, the relative grace of knowledge and pleasure in phenomenal
subjectivity or the absolute grace of truth and joy in noumenal
subjectivity. In the case of sensual societies, by contrast, the absolute crime
of ugliness and hatred in noumenal objectivity or the
relative crime of weakness and humility in phenomenal objectivity. The freedoms of the former are strictly
incompatible with those of the latter, for the distinction between psychic
freedom and somatic freedom permits of little or no compromise. Either one is free in grace, in wisdom, or
one is free in crime, in evil. Evil is
as much diminished and even excluded through goodness from the wise society as
wisdom is diminished and even excluded through folly from the evil society. Either grace triumphs in male sensibility, or
crime triumphs in female sensuality.
That is the overall reality!
