CYCLE SIX

1. When we distinguish the Psyche-over-Nature reality of males from the Nature-over-Psyche reality of females on the above basis, we are drawn to the conclusion that, contrary to a simple distinction between what philosophers call 'free will' and 'natural determinism', life exemplifies a more complex dichotomy, on both sides of the gender fence, between what could be called the 'free psyche' and 'natural determinism' of males and, by contrast, the 'natural freedom' and 'psychic determinism' of females.

2. In other worlds, because males are creatures for whom Psyche takes precedence over Nature, especially with specific reference, in physical and metaphysical sensibility, to conscious and subconscious forms of Psyche, their contexts of righteousness, they are, of necessity, persons for whom the ego and soul of Psyche is 'free', or free to be itself, while the will and spirit of Nature is determined by psychic factors to a degree which transmutes each of them into mind and subspirit, thereby resulting in the due subordination of Nature to Psyche.

3. Conversely, because females are creatures for whom Nature takes precedence over Psyche, especially with specific reference, in metachemical and chemical sensuality, to unnatural and supernatural forms of Nature, their contexts of righteousness, they are of necessity persons for whom the will and spirit of Nature is 'free', or free to be itself, while the soul and ego of Psyche is determined by natural factors to a degree which transmutes each of them into id and superego, thereby resulting in the due subordination of Psyche to Nature.

4. But this subordinated Psyche which is commensurate with id and superego is still able to outflank the soul and ego of males, the id apparently upstaging the soul in metachemistry and the superego quantitatively upstaging the ego in chemistry, with a consequence that, duly seduced, males are led away from free psyche towards free nature in will and spirit and enter into emotional or carnal relations with females in consequence, turning their backs, all the while, on the natural determinism that follows from adherence to free psyche as they take on a secondary mode of psychic determinism in response to female pressures of the sort that issue from the psychic determinism of id and superego in subordination to the free nature, or will and spirit, of unnatural and supernatural, beautiful and strong, forms of sensual Nature.

5. Hence the male who enters into sensual relations with females is as a shadow to his true self in which Psyche has the better of Nature, and never more so than in relation to the egocentric and soulful, or psychocentric, hegemonies of the conscious and subconscious, knowledgeable and true forms of sensible Psyche. Because he has succumbed, on the other hand, to the clear righteousness of absolute or relative evil, depending on the context, he is adjudged a fool, and must suffer the paradoxical consequences, including a vicarious identification with punishment and crime.

6. Only in sensibility can the male, whether masculine or divine, manly or godly, be delivered from the curse that hangs over him when he is at cross-purposes with his (physical and/or metaphysical) nature to the extent of allowing psychic determinism to eclipse free psyche and free nature, by contrast, to eclipse natural determinism.

7. For, in sensibility, it is the female who is at cross-purposes with her (metachemical and/or chemical) nature to the extent of allowing free psyche to eclipse psychic determinism and natural determinism, by contrast, to eclipse free nature in response to those hegemonic male pressures which, whether in physics or metaphysics, stem from loyalty to self and constitute his civilized or cultural, depending on the context, wisdom, as free psyche reigns over natural determinism, characterized, as we have found, by mind and subspirit, to the greater glory or, rather, form and content(ment) of holy righteousness.

8. For there is no holiness for a male without loyalty to self, and thus to free psyche in the sensible forms of either physical ego or metaphysical soul, knowledge or truth, in which the natural and subnatural forms of Nature are accordingly subordinate and, in effect, sinful realities to which forgiveness, in the prosecution of a psychic end, is due. This is what makes a male, whether manly or godly, wise, and wisdom constrains the will and spirit of females to paradoxically shadow standings in relation to the primacy of mind and subspirit that operates in natural determinism with psychically free males, and simultaneously undermines the prevalence of id and superego in psychic determinism, thereby causing females to take a secondary allegiance to ego and soul more seriously than would otherwise be possible, with the sorts of enhanced, or maxi-punishing, consequences vis-à-vis the criminality of Nature, specifically with regard to its female forms, that we have already noted, and which further undermine its criminal intent.

9. Nevertheless, even with the best will in the world, or even beyond it, females will not long remain content with the paradoxical unclearness of racial or generative unrighteousness, but will struggle back from such enforced goodness towards the possibility of renewed evil in the form of cultural and/or civilized clearness as a matter of gender-conditioned course.

10. Thus if wisdom on the part of males is insufficiently true or knowledgeable, with the corollary of sincere adherence and a readiness to utilize whatever humane strategies may prove of especial efficacy in constraining females to goodness, it will be undermined and suffer the unrighteous consequences of a return to generative and/or racial folly in the curse of physical and/or metaphysical sensuality, where it will be all the more vulnerable to being preyed upon by female criteria having more to do with natural freedom and psychic determinism than with their converse, and consequently undergo gender subversion.