76. Consequently
the upended reality of antiphysics is so contrary to the physical mean that it
would not be sustainable without chemical pressure persisting from above, in
volumetric volume over massive mass, which continues to oppress antiphysical
psyche in the interests of somatic freedom of impression and to maintain a
situation which, in physical terms, can only lead to disillusionment with free
soma and to a progressive return, in sensibility, to relative psychic freedom,
the masculine right of physics, as of physical males, in respect of
knowledge/pleasure.
77. In
the case, by contrast, of physics and antichemistry, we find that while physics
has qualitatively to do with Man the Father in physical taking and essentially
to do with Earth the Holy Soul in physical being, antichemistry is encouraged,
under a physical hegemony, to emphasize the Antidaughter of Antiwoman in
antichemical taking and the Unclear Soul of Antipurgatory in antichemical
being, neither of which psychic factors accord with the chemical actuality of
soma preceding and predominating over psyche in the ratio of 2½:1½, or more
(relative to most) particles/less (relative to least) wavicles, but rather
paradoxically accrue to an emphasis on free psyche at the expense of bound soma
in shadow physical vein.
78. Consequently
the upended reality or, rather, ideality of antichemistry is so contrary to the
chemical mean that it would not be sustainable without physical pressure
persisting from above, in voluminous volume over massed mass, which continues
to repress antichemical soma in the interests of psychic freedom of expression
and to maintain a situation which, in chemical terms, can only lead to
disillusionment with free psyche and to a regressive return, in sensuality, to
relative somatic freedom, the feminine right of chemistry, as of chemical
females, in respect of weakness/humility.
79. In
the case of metaphysics and antimetachemistry, we find that while metaphysics
has essentially to do with Heaven the Holy Soul in metaphysical being and
qualitatively to do with God the Father in metaphysical taking,
antimetachemistry is encouraged, under a metaphysical hegemony, to emphasize
the Unclear Soul of Antihell in antimetachemical being and the Antidaughter of
the Antidevil in antimetachemical taking, neither of which psychic factors
accord with the metachemical actuality of soma preceding and predominating over
psyche in the ratio of 3:1, or most particles/least wavicles, but rather
paradoxically accrue to an emphasis on free psyche at the expense of bound soma
in shadow metaphysical vein.
80. Consequently
the upended ideality of antimetachemistry is so contrary to the metachemical
mean that it would not be sustainable without metaphysical pressure persisting
from above, in spaced space over repetitive time, which continues to repress
antimetachemical soma in the interests of psychic freedom of expression and to
maintain a situation which, in metachemical terms, can only lead to
disillusionment with free psyche and to a regressive return, in sensuality, to
absolute somatic freedom, the diabolic right of metachemistry, as of
metachemical females, in respect of ugliness/hatred.
81. Males
and females are so different, so contrary, that what suits the one gender will
be unsuitable to the other, since females can only be hegemonic in respect of
free soma and males hegemonic in respect of free psyche, neither of which types
of freedom are sustainable without the exclusion, to all intents and purposes,
of their opposite - psychic freedom in the case of free females, somatic
freedom in the case of free males, so that male psyche will be oppressed by
free somatic pressures issuing from a female hegemony in either metachemistry
or chemistry, and female soma repressed by free psychic pressures issuing from
a male hegemony in either physics or metaphysics.
82. Societies
characterized by a female hegemony, whether metachemical or chemical, will be
objective and therefore primarily impressive of vacuous divergence (or
divergence in straight-line fashion) whereas their physical and metaphysical
counterparts, characterized by a male hegemony, will be subjective and
therefore primarily expressive of plenumous convergence (or convergence in
curved-line fashion).
83. Impressive
societies are fundamentally barbarous and philistine in respect of free soma
and bound psyche, on both a primary basis in terms of crime and evil, and a
secondary basis in terms of sin and folly - the former pair either metachemical
or chemical, the latter pair either antimetaphysical or antiphysical, so that
we may discern a gender distinction between the female primary barbarism and
philistinism of crime and evil, which diverge objectively, and the male
secondary barbarism and philistinism of sin and folly, which diverge
subjectively.
84. Expressive
societies are essentially cultural and civil in respect of free psyche and
bound soma, on both a primary basis in terms of grace and wisdom, and a
secondary basis in terms of punishment and goodness - the former pair either
physical or metaphysical, the latter pair either antichemical or
antimetachemical, so that we may discern a gender distinction between the male
primary culture and civility of grace and wisdom, which converge subjectively,
and the female secondary culture and civility of punishment and goodness, which
converge objectively.
85. For a
male, the philistinism of bound psyche is so contrary to his grain of psyche
preceding and predominating over soma that it would not be sustainable without
a primary barbarous pressure emanating from free soma in respect of female
hegemonies in either metachemistry or chemistry which indirectly conditions him
to a foolish acquiescence in sin, or antimetaphysical and/or antiphysical free
soma, via the bound psyche directly stemming, in metachemical or chemical vein,
from primary free soma.
86. Thus
the criminal ugliness of metachemical soma conditions an ugly approach to
illusion, which is the metachemical psyche that evilly conditions illusion, as
antimetaphysical psyche foolishly acquiescing in the illusory approach to
ugliness which is the sin of antimetaphysical soma, and, as a corollary to the
above, the criminal hate of metachemical soma conditions a hateful approach to
woe, which is the metachemical psyche that evilly conditions woe, as
antimetaphysical psyche foolishly acquiescing in the woeful approach to hatred
which is the sin of antimetaphysical soma.
87. Likewise
the criminal weakness of chemical soma conditions a weak approach to ignorance, which is the chemical
psyche that evilly conditions ignorance, as antiphysical psyche foolishly
acquiescing in the ignorant approach to weakness which is the sin of
antiphysical soma, and, as a corollary to the above, the criminal humility of
chemical soma conditions a humble approach to pain, which is the chemical
psyche that evilly conditions pain, as antiphysical psyche foolishly
acquiescing in the painful approach to humility which is the sin of antiphysical
soma.
88. In
both of the above class contexts - the noumenal, or upper-class, context of
metachemistry and antimetaphysics, and the phenomenal, or lower-class, context
of chemistry and antiphysics - the original crime of objective free soma in
metachemistry and chemistry conditions a vicious circle in which either
ugliness and hatred indirectly condition illusion and woe or weakness and
humility indirectly condition ignorance and pain.
89. In
fact, it would be more accurate, in respect of the upper-class context, to
speak of a vicious/cursed and immoral/damned circle between negative free soma
and negative bound psyche in which the noumenally objective somatic viciousness
and cursedness, or primary barbarism, of ugliness and hatred in metachemical
will and spirit, which are criminal, condition the noumenally objective psychic
immorality and damnation, or primary philistinism, of an ugly approach to
illusion and a hateful approach to woe of metachemical anti-ego and antisoul,
the evil of which in turn condition the noumenally subjective psychic
immorality and damnation, or secondary philistinism, of illusion and woe in
antimetaphysical anti-ego and antisoul to foolishly acquiesce in the noumenally
subjective somatic viciousness and cursedness, or secondary barbarism, of an
illusory approach to ugliness and a woeful approach to hatred in the sinfulness
of antimetaphysical will and spirit.
90. Likewise,
it would be more accurate, in respect of the lower-class context, to speak of a
vicious/cursed and immoral/damned circle between negative free soma and
negative bound psyche in which the phenomenally objective somatic viciousness
and cursedness, or primary barbarism, of weakness and humility in chemical will
and spirit, which are criminal, condition the phenomenally objective psychic
immorality and damnation, or primary philistinism, of a weak approach to
ignorance and a humble approach to pain of chemical anti-ego and antisoul, the
evil of which in turn condition the phenomenally subjective psychic immorality
and damnation, or secondary philistinism, of ignorance and pain in antiphysical
anti-ego and antisoul to foolishly acquiesce in the phenomenally subjective
somatic viciousness and cursedness, or secondary barbarism, of an ignorant
approach to weakness and a painful approach to humility in the sinfulness of
antiphysical will and spirit.
91. So
much for the vicious/cursed and immoral/damned circles of impressive societies,
in which the viciousness of free will and the cursedness of free spirit take
precedence over the immorality of bound ego and the damnation of bound
soul!
92. Let
us now turn to their expressive counterparts, which are rather more typified by
what may be called moral/saved and virtuous/blessed circles in which not
primary and secondary modes of barbarism and philistinism prevail under female
hegemonies in sensuality but, rather, primary and secondary modes of culture
and civility under male hegemonies in sensibility, wherein the ideal of a
psychic monism is paramount.
93. However,
for a female, the civility of bound soma is so contrary to her grain of soma
preceding and predominating over psyche that it would not be sustainable
without a primary cultural pressure emanating from free psyche in respect of
male hegemonies in either physics or metaphysics which indirectly conditions
her to a modest acquiescence in punishment, or antichemical and/or
antimetachemical free psyche, via the bound soma directly stemming, in physical
or metaphysical vein, from primary free psyche.
94. Thus
the graceful knowledge of physical psyche conditions a knowledgeable approach
to strength, which is the physical soma that wisely conditions strength, as
antichemical soma modestly acquiescing in the strong approach to knowledge
which is the punishment of antichemical psyche, and, as a corollary to the
above, the graceful pleasure of physical psyche conditions a pleasurable
approach to pride, which is the physical soma that wisely conditions pride, as
antichemical soma modestly acquiescing in the proud approach to pleasure which
is the punishment of antichemical psyche.
95. Likewise
the graceful truth of metaphysical psyche conditions a true approach to beauty,
which is the metaphysical soma that wisely conditions beauty, as
antimetachemical soma modestly acquiescing in the beautiful approach to truth
which is the punishment of antimetachemical psyche, and, as a corollary to the
above, the graceful joy of metaphysical psyche conditions a joyful approach to
love, which is the metaphysical soma that wisely conditions love, as
antimetachemical soma modestly acquiescing in the loving approach to joy which
is the punishment of antimetachemical psyche.
96. In
both of the above class contexts - the phenomenal, or lower-class, context of
physics and antichemistry, and the noumenal, or upper-class, context of metaphysics and
antimetachemistry - the original grace of subjective free psyche in physics and
metaphysics conditions a virtuous circle
in which either knowledge and pleasure indirectly condition strength and pride
or truth and joy indirectly condition beauty and love.
97. In
fact or, rather, truth, it would be more accurate, in respect of the
lower-class context, to speak of a moral/saved and virtuous/blessed circle
between positive free psyche and positive bound soma in which the phenomenally
subjective psychic morality and salvation, or primary culture, of knowledge and
pleasure in physical ego and soul, which are graceful, condition the
phenomenally subjective somatic virtue and blessedness, or primary civility, of
a knowledgeable approach to strength and a pleasurable approach to pride of
physical antiwill and antispirit, the wisdom of which in turn condition the
phenomenally objective somatic virtue and blessedness, or secondary civility,
of strength and pride in antichemical antiwill and antispirit to modestly
acquiesce in the phenomenally objective psychic morality and salvation, or
secondary culture, of a strong approach to knowledge and a proud approach to
pleasure in the punishment of antichemical ego and soul.
98. Likewise,
it would be more accurate, in respect of the upper-class context, to speak of a
moral/saved and virtuous/blessed circle between positive free psyche and
positive bound soma in which the noumenally subjective psychic morality and
salvation, or primary culture, of truth and joy in metaphysical ego and soul,
which are graceful, condition the noumenally subjective somatic virtue and
blessedness, or primary civility, of a true approach to beauty and a joyful
approach to love of metaphysical antiwill and antispirit, the wisdom of which
in turn condition the noumenally objective somatic virtue and blessedness, or
secondary civility, of beauty and love in antimetachemical antiwill and
antispirit to modestly acquiesce in the noumenally objective psychic morality
and salvation, or secondary culture, of a beautiful approach to truth and a
loving approach to joy in the punishment of antimetachemical ego and soul.
99. How
much more sensibly desirable are the moral/saved and virtuous/blessed circles
of expressive societies, in which the morality of free ego and the salvation of
free soul take precedence over the virtue of bound will and the blessedness of
bound spirit!
100. Therefore,
contrary to how I formerly thought, it would seem more feasible, in the
interests of certainty and the avoidance or at least minimization of ambiguity
and ambivalence, to equate morality and salvation, or the state of having been
saved, with free psyche, and virtue and blessedness, by contrast, with bound
soma, so that we may further contrast the morality of sensibly free ego with
the immorality of sensually bound ego, and the salvation of sensibly free soul
with the damnation of sensually bound soul, as well, in soma, as the
virtuousness of sensibly bound will with the viciousness of sensually free
will, and the blessedness of sensibly bound spirit with the cursedness of
sensually free spirit.
