101. Religion delivers from evil or, more correctly, from crime and evil to the extent that it substitutes sin and folly as the precondition of grace and wisdom. Therefore sin and folly are not evil in the sense of criminal and affiliated to free soma of a metachemical or, in this instance, chemical disposition. They are a solution to the problem of crime and evil which requires that theocratic grace be acknowledged 'on high' in order to condition the lower-class positions of chemistry and antiphysics away from the female hegemonic crime of free soma and evil of bound psyche to a subversion of such Heathenism from the standpoint of the Church, which transmutes the dark to the pseudo-dark in the interests of the light, so that not crime and evil but sin and folly become the preconditions, through penitential contrition, of grace and wisdom - the grace of free psyche and the wisdom, especially for males, of bound soma.

102. For it must be said that there is a distinction between the free soma which is foolish and the free soma which is evil, no less than between the bound psyche which is sinful and the bound psyche which is criminal - a gender distinction in which we have to distinguish realism and nonconformism as female elements from antinaturalism and antihumanism as male, the latter of which only enter foolishly and sinfully into the frame once theocracy and technocracy have been gracefully and wisely acknowledged 'on high', so that their influence, being male, is sufficient to tip the balance against females and preclude what would otherwise be a state-hegemonic catastrophe in which crime and evil, emanating from a phenomenal female hegemony in chemistry, were able to condition the antiphysical to a like-acquiescence in somatic freedom and psychic binding without the benefit of contrition and, ultimately, psychic revolt, a revolt against the folly of sin from a standpoint orientated towards the grace of wisdom.

103. Therefore we must distinguish, in this higher fashion, the nonconformism and antihumanism of crime and sin from the realism and antinaturalism of evil and folly, and realize that as the folly of sin or, more correctly, the sin of folly is acknowledged from a male point of view, so the evil of crime or, better, the crime of evil is rejected from a female point of view, with consequences that make for the possibility of salvation from sin to grace in the one instance and from crime to punishment in the other instance; for grace is no less the reward for the rejection of sin than punishment for the rejection of crime, albeit both require a subordinate somatic binding which take the forms of wisdom for males and modesty (or goodness) for females.

104. For even in salvation, the genders cannot be evaluated on identical or equivalent terms, but remain separate, and a secondary approach to psychic freedom by females under the primary influence of male psychic freedom is not graceful, as truth and joy are graceful, but punishing, as a beautiful approach to truth and a loving approach to joy are punishing (to a creature for whom soma both precedes and subatomically predominates over psyche).

105. Likewise a secondary approach to somatic binding by females under the primary influence of male somatic binding, which directly stems from primary psychic freedom (for a creature in whom psyche both precedes and subatomically predominates over soma), is not wise, as a truthful approach to beauty and a joyful approach to love are wise, but good (modest), as beauty and love are good.

106. Therefore there is a significant distinction between that which, in truth and joy, is graceful and that which, in beauty and love, is merely good, or modest - as significant a distinction as exists in noumenal sensibility between the psychic freedom of metaphysics and the somatic binding of antimetachemistry, not forgetting the intermediate positions of wisdom, in a truthful approach to beauty and a joyful approach to love, for males in primary bound soma and punishment for females in the secondary free psyche of a beautiful approach to truth and a loving approach to joy which one could identify with antifundamentalism, the psychic 'complement' to the transcendentalism of primary free psyche which directly conditions or creates, through a true approach to beauty and a joyful approach to love, the primary bound soma of idealism as the necessary precondition of the secondary bound soma, in beauty and love, of antimaterialism, which in turn leads, through a beautiful approach to truth and a loving approach to joy, to the antifundamentalism of the secondary free psyche alluded to above.

107. Therefore where, in noumenal sensibility, the male is transcendentalist the female is antifundamentalist, as grace and punishment stake their respective claims on free psyche, and where, in such sensibility, the male is idealist the female is antimaterialist, as wisdom and modesty (goodness) stake their respective claims on bound soma.

108. But where, in phenomenal sensuality, the female is nonconformist the male is antihumanist, as crime and sin stake their respective claims on bound psyche, and where, in such sensuality, the female is realist the male is antinaturalist, as evil and folly stake their respective claims on free soma.

109. Deliverance from antihumanism to transcendentalism, which is male salvation, is from sin to grace, and requires of the female that she be delivered from nonconformism to antifundamentalism, crime to punishment, but this can only happen when the male elects to be simultaneously delivered from antinaturalism to idealism, as from folly to wisdom, and can apply somatic pressures to females in such fashion that their deliverance from realism to antimaterialism is commensurate with evil and goodness, the latter of which conditions psyche to freedom which, for a creature whose structure favours free soma, can only be punishing.

110. Therefore the punishingness of a beautiful approach to truth and a loving approach to joy 'complements' the grace of truth and joy in saved males, who have risen from the sin of secondary bound psyche to the grace of primary free psyche, antihumanism to transcendentalism, and from the folly of secondary free soma to the wisdom of primary bound soma, antinaturalism to idealism.

111. Conversely where, in noumenal sensuality, the female is materialist the male is anti-idealist, as evil and folly stake their respective claims on free soma, and where, in such sensuality, the female is fundamentalist the male is antitranscendentalist, as crime and sin stake their respective claims on bound psyche.

112. But where, in phenomenal sensibility, the male is naturalist the female is antirealist, as wisdom and goodness stake their respective claims on bound soma, and where, in such sensibility, the male is humanist the female is antinonconformist, as grace and punishment stake their respective claims on free psyche.

113. Deliverance from antirealism to materialism, which is female counter-salvation (damnation), is from goodness to evil, and requires of the male that he be delivered from naturalism to anti-idealism, wisdom to folly, but this can only happen when the female elects to be simultaneously delivered from antinonconformism to fundamentalism, as from punishment to crime, and can apply psychic pressures to males in such fashion that their deliverance from humanism to antitranscendentalism is commensurate with grace and sin, the latter of which conditions soma to freedom which, for a creature whose structure favours free psyche, can only be foolish.

114. Therefore the folly of an illusory approach to ugliness and a woeful approach to hatred 'complements' the evil of ugliness and hatred in counter-saved (damned) females, who have risen from the goodness of secondary bound soma to the evil of primary free soma, antirealism to materialism, and from the punishingness of secondary free psyche to the crime of primary free psyche, antinonconformism to fundamentalism.

115. Frankly it makes a lot of difference whether males lead society towards theocratic freedom of grace or whether, by contrast, females rule society from a basis in autocratic freedom of crime. All the difference, one might say, between right and wrong, salvation and damnation, free church and free state, light and darkness, psyche and soma.

116. That is why, however you phrase the differences, there can be no question that males are right to dominate females from a sensible standpoint and prevent them from taking over society in such fashion that, as in Britain, the descending diagonal more typifies 'the nation' than would the ascending one, and the darkness of state hegemonies remains a sorry testimony to the dominance of somatic not-self at the expense of psychic self.

117. That there are contrary views as to what are good and bad, foolish and wise, I have never tried to deny. But that such views are rooted in and traceable to the gender antagonism between male subjectivity and female objectivity, plenum and vacuum, is something that comparatively few people - and they mostly philosophers - wish to acknowledge, and for good reason! For they are caught up in the hurly-burly of diurnal life and in no position to stand back, like a spectator, and analyse exactly what is going on and why it happens for better or worse, depending on the type of society.

118. They are committed to the world in one way or another and the world is divisible, like them, between sin and folly on the one hand and goodness and punishment on the other, neither of which are readily interchangeable or commensurate. For sin and folly entail the possibility, through salvation, of grace and wisdom when once one rejects, or abandons, the unworldly underworld, so to speak, which is subversively conditioned by males of an antiphysical disposition for the otherworldly overworld which is led by males of a metaphysical disposition, whereas goodness and punishment entail the possibility, through damnation, of evil and crime when once one rejects, or abandons, the worldly underworld, so to speak, which is subversively conditioned by females of an antichemical disposition for the netherworldly overworld which is ruled by females of a metachemical disposition.

119. You cannot cross over, short of abandoning your country or nation or ethnicity, from the one form of the world to the other; for they are antithetical and attest to contrary forms of conditioning which only obtain because there are contrary orders of noumenal elite who are primarily responsible for the one type of phenomenal worldliness or the other - the metachemical few who punishingly condition the antichemical/physical many in the interests of crime, of somatic freedom of action, which is generally impressive, and the metaphysical few who sinfully condition the antiphysical/chemical many in the interests of grace, of psychic freedom of action, which is generally expressive. Nether freedom is, or ever can be, commensurate or reconcilable. They are opposites, and antithetical they remain.

120. Therefore it is not a matter of choice between competing opposites, as though freedom in this way were inherently more desirable than freedom in that, and one should be free, as a responsible individual, to choose, irrespective of gender. It was not choice that brought such a divergence of ways about in the first place. It was failure, heresy, misguidedness, bigotry, stupidity, greed - in a word, a want of wisdom and grace on the part of certain males which paved the way for the unbridled eruption of evil and crime as and when female criteria became paramount in the societies they had irresponsibly established.

121. There is no choice for civilization between barbarism and philistinism on the one hand and culture and civility on the other, between evil and crime on the one hand and grace and wisdom on the other. Only a madman would consider those antitheses as options, and elect to turn his back on the sanity of wisdom and grace. There is only one way forward for civilization, which defies choice between alternatives, and that is the way of culture and civility, of grace and wisdom, of free psyche and bound soma, of a male lead of society such that ensures that the female is relegated to a subordinate position in which her nature is bound and no longer able to further evil and crime in free soma, but constrained to a punishing and good, or modest, acquiescence in the lead of grace and wisdom as primary manifestations of culture and civility.

122. Such a male lead entails truth and joy, and truth and joy in turn requires the bound soma of a truthful approach to beauty and a joyful approach to love, which is as the Son of God and the Holy Spirit of Heaven to the psychic freedom of God the Father and Heaven the Holy Soul. That is not trinitarian claptrap but the full gamut of factors necessary to the resurrection of truth in joy, of God in Heaven, of blessedness in salvation, of metaphysical ego in metaphysical soul, of brain stem in spinal cord, via the bound will and spirit, the antiwill and antispirit, of the relevant not-selves at the noumenally absolute level of metaphysical sensibility, which for mankind would entail lungs and breath in what has been described, in relation to transcendental meditation, as a penultimate approach to the sensibility in question.

123. But since one has to live with the opposite sex, it becomes necessary to ensure that they come to a beautiful approach to truth and a loving approach to joy in the secondary free psyche of metachemical sensibility via the beauty and love of the secondary bound soma of metachemical sensibility which the truthful approach to beauty and joyful approach to love had largely been instrumental in furthering, so that, turned from anything metachemically sensual, much less chemically sensual, such females become partial to the antifundamentalist 'complement' in secondary free psyche of the Antidaughter of the Antidevil and the Unclear Soul of Antihell to the transcendentalism in primary free psyche of God the Father and Heaven the Holy Soul, as well as to the antimaterialist 'complement' in secondary bound soma of Antimother the Antidevil and Antihell the Unclear Spirit to the idealism in primary bound soma of the Son of God and the Holy Spirit of Heaven.

124. Therefore an antifundamentalist 'complement' to transcendentalism has to be premised upon an antimaterialist 'complement' to idealism, if the 'lion' of the female sex is to 'lie down' with the 'lamb' of the male sex in this regard, no matter how punishing it may be for a creature rooted in soma to be emphasizing psyche at the behest of hegemonic males and to have to modestly defer to psychic freedom from the standpoint of somatic binding, the most punishing of punishments for a creature characterized by the precedence and predominance of soma over psyche who, left to her own devices, would automatically prefer the immodesty of free soma in the cursed criminality of free will and the damned evil of free spirit.

125. Opposing such free will and spirit from a male standpoint centred in and committed to the blessed wisdom of free ego and the saved grace of free soul is, however, the only way forward for contemporary civilization, which is an urban civilization, and therefore one whose mean and leading ideal should be truth and joy in supra-Christian vein, rather than simply knowledge and pleasure hyped as truth and joy in traditional puritan vein or, in fundamentalism, something closer to ugliness and hatred hyped as God and Heaven, not to mention the lesser forms of truth and joy which the Catholic Church has upheld in its transcendental humanism and want, even by mankind's limited standards, of such transcendentalism as would be compatible with the practice of transcendental meditation to a graceful end.