SIN AND PUNISHMENT
1. What we can learn from the above is that free
soma conditioning psychic determinism in metachemical
or chemical contexts tends to diminish if not preclude the prospect of
punishment as a just retort, by psyche, to the criminal impositions of free
soma, so that crime is able to have its way aided and abetted by a
quasi-somatic subversion of psyche, and thus not merely to dominate but
effectively exclude the possibility of goodness, bound psyche being quasi-evil
in its eccentric acquiescence, through unconscious soul and superconscious
ego, in the instinctual and spiritual freedoms of somatic negativity.
2. Conversely, free psyche conditioning somatic
determinism in physical or metaphysical contexts tends to diminish if not
preclude the prospect of sin as a foolish rejection, by soma, of the graceful
impositions of free psyche, so that grace is able to have its way aided and
abetted by a quasi-psychic subversion of soma, and thus not merely to dominate
but effectively exclude the possibility of folly, bound soma being quasi-wise
in its concentric acquiescence, through natural will and subnatural
spirit, in the intellectual and emotional freedoms of psychic positivity.
3. Thus in society generally, the free state and
the bound church of metachemical and/or chemical
objectivity attest to the predominance of evil on both somatic and psychic
terms, the former primarily evil in will and/or spirit, the latter secondarily
evil in id and/or superego, neither of which can have any bearing on the
punishment of crime by goodness, but simply attest to the neutralization and
co-option of psyche, in quasi-somatic vein, to the rule of somatic negativity
in power and/or glory, depending whether metachemistry
or chemistry is the prevailing element.
4. By contrast to this pattern of heathenistic freedom, the free church and the bound state
of physical and/or metaphysical subjectivity attest to the predominance of
wisdom on both psychic and somatic terms, the former primarily wise in ego
and/or soul, the latter secondarily wise in natwill
and/or subspirit, neither of which can have any
bearing on the sinful rejection of grace, but simply attest to the
neutralization and co-option of soma, in quasi-psychic vein, to the rule of
psychic positivity in form and/or contentment,
depending whether physics or metaphysics is the prevailing element.
5. The pseudo-wisdom of punishment only comes
properly to pass in relation to the subordination of female elements, whether metachemical or chemical, to their male counterparts in
sensibility, since it is only in sensibility that the male side of life can be
hegemonic and able, in consequence, to maintain psychic freedom and its
corollary of somatic determinism, such freedom as psychically exists either in
relation to the ego of physics or to the soul of metaphysics compelling
quasi-psychic deference on the part of bound soma in both will and spirit so
that, duly modified, they become concentric accomplices to the rule or, rather,
lead of grace and contribute to the undermining of the objective modes of
somatic freedom which, being female, are no longer able to condition psyche
towards quasi-evil acquiescence in their criminal undertakings, but become
subject to punishing constraints emanating from the pseudo-wisdom of a psyche
liberated from determinism and exposed to the more authentic wisdoms of free
psyche. Such pseudo-wisdom, however, is
called goodness, and goodness is primarily determined to clamp-down on the
evils of somatic freedom wherever and whenever they might arise.
6. On the other hand, what could be called the
pseudo-evil of sin only comes properly to pass in relation to the subordination
of male elements, whether physical or metaphysical, to their female
counterparts in sensuality, since it is only in sensuality that the female side
of life can be hegemonic and able, in consequence, to maintain somatic freedom
and its corollary of psychic determinism, such freedom as somatically exists
either in relation to the will of metachemistry or to
the spirit of chemistry compelling quasi-somatic deference on the part of bound
psyche in both soul and ego so that, duly modified, they become eccentric
accomplices to the rule of crime and contribute to the undermining of the
subjective modes of psychic binding which, being male, are no longer able to
condition soma towards quasi-wise acquiescence in their graceful undertakings,
but become subject to foolish freedoms emanating from the pseudo-evil of a soma
liberated from determinism and exposed to the more authentic evils of free
soma. Such pseudo-evil, however, is
called folly, and folly is primarily concerned to acquiesce in the evils of
somatic freedom wherever and whenever they might arise.
7. Therefore just as sin is the result of the
subservience of males to a female hegemony in sensuality, so punishment, by
contrast, is the result of the subservience of females to a male hegemony in
sensibility. The former only exists for
want of sensible grace, the latter in consequence of the compelling of goodness
by a hegemonic wisdom which can be viewed in terms of the salvation of males
from sensuality to sensibility, folly to wisdom, sin to grace; though, in
actual fact, they are so structured that sensibility is more congenial to them
in any case, given the subjective realities, in physics and metaphysics, of the
precedence of soma by psyche and thus of a psychic predominance on the basis of
either more (relative to most) wavicles/less
(relative to least) particles or most wavicles/least
particles.
8. Nevertheless, a male humanity far gone in
sensual subservience to female hegemonies in the evils of free soma could be
regarded as requiring moral guidance and, hence, salvation from sensuality to
sensibility, rising diagonally either in the vegetativeness
of mass-volume physics, as from phallus to brain, or in the airiness of
time-space metaphysics, as from ears to lungs, so that the possibility of male
hegemonies is once again on the sensible agenda, and the correlative damnation
of females from sensuality to sensibility, falling diagonally either in the
fieriness of space-time metachemistry, as from eyes
to heart, or in the wateriness of volume-mass chemistry, as from tongue to
womb, ensures that the goodness of punishment comes to replace the evil of
crime as the prevailing female characteristic, in deference to the wisdom of
grace for hegemonic males.
9. In such fashion will crime and sin be
consigned, to all intents and purposes, to the rubbish heap of immoral history,
the history to which the triangular structures of secular modernity, both
phenomenally inverted and noumenally perpendicular,
Protestant and Catholic, so grossly attest ... as the sensual vegetativeness of massive mass languishes under the sensual
wateriness of volumetric volume in the one case, and the sensual airiness of
sequential time languishes under the sensual fieriness of spatial space in the
other case, with predictably sinful and criminal, foolish and evil,
consequences!
10. Only when males and females duly elect, come
judgement (and the paradoxical utilization of worldly democracy to the
otherworldly end of religious sovereignty), for deliverance from sensuality to
sensibility, can there be an end to the rule of evil over folly and any
prospect, thereafter, for the rule or, rather, lead of wisdom over goodness, in
which the sensible wateriness of massed mass will take its place under the
sensible vegetativeness of voluminous volume, and the
sensible fieriness of repetitive time take its place under or, rather, down to
one side of the sensible airiness of spaced space, though more, in my
philosophy, as the administrative aside to a triadic Beyond in which mass,
volume, and space are served by time, and transmuted spirituality, free
intellectuality, and free emotionality accordingly find themselves encouraged
and supported by a consciously transmuted instinctuality
the natural will of which can only be to protect and advance the triadic Beyond
through all Eternity, as spirit (duly modified), ego, and soul are developed as
never before, developed, that is, to their sensible extents.
