CYCLE EIGHT
1. To contrast the rise of males, in salvation,
from psychic determinism in sensuality to psychic freedom in sensibility with
the fall of females, in damnation, from free nature in sensuality to natural
determinism in sensibility, since the distinction between males and females
ever hinges upon Psyche-over-Nature in the one case and Nature-over-Psyche in
the other, and when males opt for salvation from sensuality to sensibility they
progress from a context in which psychic freedom is undermined by the psychic
determinism of females acting on behalf of a free nature from hegemonic
positions in either sensual metachemistry or sensual
chemistry, spatial space or volumetric volume, to one in which psychic freedom
is enhanced in proportion to the extent to which they are hegemonic in sensible
physics or sensible metaphysics, voluminous volume or spaced space, over the
free nature, now constrained towards determinism by an enforced psychic
freedom, of females.
2. Therefore one can contrast the rise of males
in Psyche, whether consciously or subconsciously, with the fall of females in
Nature, whether unnaturally or supernaturally, and equate the one with
salvation from generative knowledge and/or racial truth to civilized knowledge
and/or cultural truth, depending on the elemental context, and the other with
damnation from cultural beauty and/or civilized strength to racial beauty
and/or generative strength, again depending on the context.
3. Therefore the equation of both knowledge and
truth with Psyche is no less demonstrably valid than the equation, on the
female side of the gender divide, of both beauty and strength with Nature,
since where knowledge and truth appertain to the quality and essence of ego and
soul, with especial reference to physics and metaphysics, beauty and strength
appertain to the appearance and quantity of will and spirit, with especial
reference to metachemistry and chemistry.
4. Thus one can contrast the molecular wavicles and elemental wavicles
of physical form and metaphysical content(ment) with
the elemental particles and molecular particles of metachemical
power and chemical glory, as one would contrast vegetative and airy contexts of
subjectivity on the male side of the gender fence with their fiery and watery
objective counterparts on its female side, the side having more reference to
beauty and strength than to knowledge and truth, and, in all probability, to
photons/photinos and electrons/electrinos
than to neutrons/neutrinos and protons/protinos, as
germane to the subatomic division between elements and elementinos
in relation to sensuality and sensibility.
5. Indeed, one has to distinguish the metachemical brightness of beauty from the chemical
darkness of strength, and further distinguish the hotness of love in relation
to beauty from the coldness of pride in relation to strength, while likewise
distinguishing the physical heaviness of knowledge from the metaphysical
lightness of truth, and further distinguish the hardness of pleasure in
relation to knowledge from the softness of joy in relation to truth.
6. And this applies to sensuality no less than
to sensibility, except that where, in sensuality, metachemistry
and chemistry are evil in their punishing criminality, in sensibility they are
good in their criminal punishment; and that where, in sensuality, physics and
metaphysics are foolish in their graceful sin, in sensibility they are wise in
their sinful grace.
7. For a context in which crime predominates
over punishment differs markedly from one in which punishment preponderates
over crime, just as a context in which sin predominates over grace differs
markedly from one in which grace preponderates over sin, and all because in the
cases of a predominant crime and sin sensuality is the prevalent factor, while
in the cases of a preponderant grace and punishment, by contrast, it is
sensibility which is prevalent, and always in association with a male hegemony
in which the wisdom of salvation has the upper hand over the goodness of
damnation.
8. In associating beauty with love we are
distinguishing the Devil from Hell, whether in relation to primary (natural) or
secondary (psychic) orders of each, whereas in associating strength with pride
we are distinguishing woman from purgatory, again whether in relation to
primary (natural) or secondary (psychic) manifestations of each, though always
with contexts in which the not-self is primary and the self secondary, in
keeping with the vacuously-conditioned objective dispositions of females to
diverge (in sensuality) and/or converge (in sensibility) on a straight-line basis.
9. In associating knowledge with pleasure we are
distinguishing man from the earth, whether in relation to primary (psychic) or
secondary (natural) manifestations of each, whereas in associating truth with
joy we are distinguishing God from Heaven, again whether in relation to primary
(psychic) or secondary (natural) orders of each, though always with contexts in
which the self is primary and the not-self secondary, in keeping with the plenumously-conditioned subjective dispositions of males to
diverge (in sensuality) and/or converge (in sensibility) on a curved-line
basis.
10. For Psyche, remember, takes precedence over
Nature with males, whereas Nature takes precedence over Psyche with
females. A male isn't usually drawn to
the Psyche of females but, on the contrary, to their Nature, specifically with
regard to apparent and quantitative, beautiful and strong factors which have
more to do, in their doing and giving, with will and spirit than ever they have
to do with ego and soul, taking and being, as affiliated to knowledge and
truth.
11. But in being drawn to the Nature of females
the male, whether godly or manly, noumenal or
phenomenal, upper class or lower class, sacrifices his Psyche, is accused of
'losing his head ...' and, to be sure, what ensues is indeed a refutation of
free psyche and natural determinism in favour of psychic determinism and free
nature, as the psychic determinism of the female outflanks his soul and ego in
respect of id and superego and subverts his subjective disposition for grace
and sin towards the objectivity of crime and punishment, and to an extent
whereby it might logically be deduced that his Psyche, duly undermined by
determinism, often functions on a quasi-punishing basis and his Nature, duly
subverted, according to quasi-criminal predilections owing more to free nature
than to natural determinism.
12. Be that as it may, what happens to the male in
sensuality when he falls under the hegemonic influence of females happens on a
reverse basis to the female in sensibility, though only when she falls under
the hegemonic influence of males and undergoes a paradoxical inversion and
transmutation of gender whereby quasi-sinful and quasi-graceful tendencies
eclipse the more elementally rigorous realities of crime and punishment, albeit
on a no-less tangential basis to what is properly female than in the case of
males subjected to undue female pressures in sensuality.
13. Rather than 'losing his head' to a female it
could be said of females in the converse position to their sensual counterparts
that they lose their body and effectively gain a head, but the assumption of a
preponderant Psyche is, frankly, no less delusory with them than the assumption
of a predominant Nature with sensually-disposed males, since the reality of Psyche-over-Nature
for males and, conversely, of Nature-over-Psyche for females remains the case
whether one has paradoxically sold-out to the opposite sex or not, whether in a
falling (male) or a rising (female) fashion, and this contrary to the gender-specific
alternatives of rising diagonally from sensuality to sensibility in the case of
males or falling diagonally from sensuality to sensibility in the case of
females - the former saved, as from foolish Psyche to wise Psyche, generative
knowledge to civilized knowledge in the qualitativeness
of physics and/or racial truth to cultural truth in the essence of metaphysics,
and the latter damned, as from evil Nature to good Nature, cultural beauty to
racial beauty in the appearance of metachemistry
and/or civilized strength to generative strength in the quantitativeness
of chemistry.
