THE PREROGATIVE OF MAN

1. As the Father precedes the Son with males, psyche entitled to precedence, in wavicle hegemonies, over soma, its illusory offshoot, so transcendentalism can be said to precede idealism in metaphysics, and humanism to precede naturalism in physics, so that truth and knowledge, coupled to joy and pleasure, should be conceived as preceding falsity and ignorance, coupled to woe and pain, and these latter factors simply regarded as testifying to the rejection, perversely and insensibly, of innate positivity in relation to psychic freedom, whether physically in ego or metaphysically in soul. But such a rejection must necessarily be due to a want of sensible resolve and thus to a lack of faith or trust in one's maleness, in the order of priorities properly attending the male realities of psyche over soma and the precedence, on the basis of wavicle hegemonies in both phenomenal and noumenal contexts, of soma by psyche.

2. Strictly speaking, both genuine knowledge and truth, or finite truth and infinite knowledge, are innate, since they correspond to the psychic attributes, in ego and soul, of the self conceived in terms of the brain stem and spinal cord, as that which can be originally held to have 'made' the body or, at any rate, those parts of the body, in particular, which are specifically male, like the brain and the lungs, corresponding to physics and metaphysics, as against those parts of it which would seem to have been more inherited from the female side of life, if not from females, like the heart and the tongue, corresponding to metachemistry and chemistry.

3. However that may be, because genuine knowledge and truth are innate, or intrinsic to the subjectivity of physical and metaphysical psyche, which must be held to precede soma on the basis of the more (relative to most) wavicles/less (relative to least) particles of physics and the most wavicles/least particles of metaphysics, the somatic extrapolations from them will attest, in naturalism and idealism, to secondary orders of knowledge and truth, pleasure and joy, which owe their existence to the influence of free psyche conditioning somatic determinism in quasi-psychic vein, the reality, in effect, of the Son vis-à-vis the Father in both the manly contexts of physics, wherein the Father corresponds to humanism and the Son to naturalism, and the godly contexts of metaphysics, wherein the Father corresponds to transcendentalism and the Son to idealism.

4. But such quasi-knowledge and quasi-truth as characterizes the Son in either of the illusory contexts can revert to somatic negativity in ignorance and falsity, with their spiritual concomitants of pain and woe, if the truth of psychic freedom and precedence is rejected in consequence, more usually, of female pressures stemming from the contrary realities of the precedence of psyche by soma and of a somatic predominance in relation to the particle hegemonies of metachemistry and chemistry, wherein the most particles/least wavicles of the one and the more (relative to most) particles/less (relative to least) wavicles of the other will ensure that somatic negativity is paramount and the factual basis from which to extrapolate the quasi-negativity of bound psyche, with consequences that mirror, in secondary fashion, the prevailing ugliness/hatred of metachemical soma and weakness/humility of chemical soma.

5. Consequently, in coming under the baneful influence of somatic hegemonies in sensuality, males forfeit their birthright to knowledge or truth and, instead, become the ignorant or false playthings, in the sinfulness of negative soma, who paradoxically dance to the criminal tunes of metachemical or chemical freedom. For, in sensuality, it is the female who 'calls the tune', and such a tune can only be somatically free of moral scruple and factually ascendant over both the fictional extrapolation of bound psyche and the quasi-fictional subversion of male psyche which, succumbing to a degree of psychic determinism in relation to the eccentricity of either superego-subverted ego or id-subverted soul, relaxes its grip on soma and permits the latter to slide into the negativity of physical ignorance or metaphysical falsity, according to the elemental situation.

6. It is as though, in philosophical terms, empiricism has replaced rationalism, and now all that the male can do is to self-effacingly shadow the criminal facticity of free soma from a pseudo-evil, or sinful, disadvantage-point in ignorance or falsity, pain or woe, with scant prospect of authentic knowledge or truth, pleasure or joy. For just as the virtues of psychic positivity are innate to the male, provided he remains loyal to his gender in sensibility, so the vices of somatic negativity are innate to the female so long as she remains loyal to her gender in sensuality, which is the acknowledgement of the precedence of psyche by soma and of the corresponding inevitability of particle hegemonies in both noumenal and phenomenal, metachemical and chemical, contexts - the former most particles/least wavicles, and therefore one in which soma precedes psyche, after the fashion of the stellar Cosmos, on a near absolute basis, with reference to a diabolic distinction between materialism and fundamentalism, and the latter more (relative to most) particles/less (relative to least) wavicles, and therefore that in which soma precedes psyche, after the fashion of oceanic Nature, on a comparatively relative basis, with reference to a feminine distinction between realism and nonconformism.

7. For, in a sense, woman is a rejection of the Devil, less in terms of the rejection of fundamentalism by nonconformism - although this can and does apply - than in terms of the rejection of materialism by realism, given the somatic hegemonies of both the metachemical and chemical elements, and whilst it is incontrovertibly the case that the Devil fears woman, as fire could be said to fear water, the feminine corollary of that is scepticism regarding the validity of the Devil. In either case, however, we have to allow that soma precedes and predominates over psyche, and that scepticism concerning the value of absolute evil is not a guarantor of good but, rather, a substitution of one mode of evil for another, in this case of watery monism for fiery pluralism, the co-operative One for the competitive Many, realistic quantities for materialistic appearances.

8. Goodness, properly so-considered, only comes significantly to pass for a female, whether metachemical or chemical, in relation to the sensible wisdom of male hegemonies in physics or metaphysics, and then as a punishing retort to the criminality of free soma attendant upon the male proximity of somatic determinism issuing from a free psyche in which knowledge and truth, pleasure and joy, are not merely quasi-psychic but as authentically innate as is possible for either of them to be, with consequences for moral virtue that gracefully leave the pseudo-wisdom of punishment firmly in the shade of that secondary morality alluded to above. But such goodness is much preferable, from a male standpoint, to evil, just as wisdom is much preferable, from such a standpoint, to the folly of ignorance and falsity, those secular vices identifiable with sin, and thus not with the Son but, rather, with his sensual counterpart, the Antison, or Antichrist.

9. For goodness is punishing, and therefore of psyche, of a quasi-free psyche that no longer acquiesces, in sensual vein, in the criminal rule of somatic freedom but clamps down on it in pseudo-wise proscription, after the fashion of a psychically positive Daughter curtailing the somatic negativity of the Mother, the female counterparts, after all, to the Father and Son of male psyche and soma. But if, in sensuality, the Mother or, rather, what could be called the Antimother, precedes her secondary counterpart, the Antidaughter, as somatic freedom factually preceding psychic determinism, its fictional extrapolation, then in sensibility, under hegemonic male pressures in physics and metaphysics, it is as though this reality, which indubitably still obtains, were reversed, so much is the emphasis now upon psyche conditioning soma, of a quasi-free psyche clamping down upon such evidence of somatic freedom as still pokes its ugly or weak head out of the dark depths of the metachemical or chemical not-selves, at the risk of being ticked or even lopped off in the names of beauty and strength, love and pride, and the quasi-psychic subversion of that order of soma in consequence.

10. Then it is rather the Daughter of punishment informing - and chastising - the Mother of crime, now rendered maternally respectable in quasi-beautiful or quasi-strong deference to the prevailing virtues of beauty and strength, love and pride, and entitled, in consequence, to some paradoxical acknowledgement of her submission before the throne of properly fundamentalist or nonconformist psyche, call it a daughterized Mother or, in traditional Catholic terms, the Virgin, the Virgin Mother, or some other such indication of a punishing emphasis, for females, upon psyche at the expense of soma, upon that which, in reality, is secondary to soma taking, under pressure of male hegemonies in sensibility, precedence over it in a paradoxical focus upon goodness, both psychically primary and somatically secondary.

11. For the bound, or quasi-bound, soma which results from greater psychic freedom can only be acquiescent in and, after a manner of speaking, deferential towards the rule of goodness from a punishing fulcrum. It is no longer in a position, as Antimother, to be freely somatic and criminally dismissive, in consequence, of psychic freedom. It is submissive both to the Daughter and to the Son, Who is in turn submissive to the Father in that more authentically free order of psyche which is either knowledgeable or true, of man in physics or of God in metaphysics. And because it is submissive both to the Daughter and, indirectly, to the Son, it does not stand in the way of man's faith in God, nor undermine God's hope for the faith of man in Himself and the coming of man, at Judgement, into His 'Kingdom', as customarily interpreted by me in terms of a majority democratic mandate for religious sovereignty and the establishment, thereafter, of both the administrative aside to and triadic Beyond of 'Kingdom Come', as explained in previous texts.

12. For it is the prerogative of physics, and thus of man, whether paternal or filial, but especially paternal, to defer to the subjective superiority, in Godliness, of metaphysics, and to wish to live under the leadership of that which is universal as opposed to personal, airy as opposed to vegetative, urban as opposed to suburban, monist as opposed to pluralist, religious as opposed to economic, true as opposed to knowledgeable, joyful as opposed to pleasurable, noumenal as opposed to phenomenal, individualist as opposed to collectivist, psychocentric as opposed to egocentric, of the spinal cord as opposed to the brain stem, and eternal as opposed to temporal.

13. God's hope for man's faith in Him is the obverse of man's faith in God; for without it man would be lost to woman and/or the Devil, and in no position to redeem himself as a creature who, while he may be of the collectivistic Many, has yet to prove himself worthy of the individualistic One, if only in terms of that deferential acknowledgement which would allow what was strictly manly to take its new humanistic place beneath the new transcendentalism of the godly and above the new nonconformism of the womanly in the triadic Beyond of 'Kingdom Come', to which the administrative aside of a new fundamentalism would dutifully subscribe.