WILL-SPIRIT-EGO-SOUL REVISITED

1. The female is less selfish than the male because more not-selfish, whereas the male is more selfish than the female because less not-selfish.

2. The will is always not-selfish and the ego selfish, since the will is based in the not-self and the ego in the self. This applies to all four categories of will and ego, viz. metachemical, chemical, physical, and metaphysical, in both sensual and sensible, not to mention negative and positive contexts.

3. That which issues from the not-self is spiritual and comparatively selfless or, which amounts to the same, of a spiritual order of not-self, whereas that which issues from the self is soulful and comparatively selfish or, which amounts to the same, of a soulful order of self.

4. Just as the spirit depends upon the will for its existence, so the soul depends upon the ego, whether in relation to metachemistry, chemistry, physics, or metaphysics.

5. Without will there can be no spirit, without ego no soul, and therefore there is no spirit or soul where will and ego are lacking - at least not in life.

6. In death, on the other hand, things revert to the id, or primitive instinctual will of the self, the nervous reactions of which engender not spirit but a more intrinsic order of soul such that illumines the self in what has been described as Eternal Life.

7. The soul of such Eternal Life, a sort of oversoul, should not, however, be confounded with the soul of diurnal life, which has intimate connections with the ego, being a projection of egocentric recoil from the prospect of self-annihilation at the hands, so to speak, of the spirit.

8. In the soul the self finds its redemption and, in some sense, resurrection, since what was ego is now soul, and the soul is the nearest thing to the Afterlife.

9. But soul can be metachemical, chemical, physical, or metaphysical, like ego, and therefore hellish, purgatorial, earthly, or heavenly, depending whether love, pride, pleasure, or joy is the reigning feeling.

10. Only the metaphysical soul is commensurate with soul per se, and thus with a heavenly end in which the self is lifted up, or resurrected, in joy.

11. But for the soul per se to be holy rather than unholy, it must be associated with metaphysical sensibility, and thus be the product of an ego which is into the will of the lungs to breathe and is carried forth upon the holy spirit of the out-breath before recoiling to self-as-soul in self-preservation under selfless threat.

12. In metaphysical sensuality, by contrast, soul, like spirit, is unholy, since affiliated to the ears and the airwaves, whereas the holiness of physical soul and spirit is only phenomenal and therefore relative, having to do with pleasure rather than with joy.

13. On the female side of life, on the other hand, there is neither holiness nor unholiness, but only clearness and unclearness, which are the norms for soul and spirit in relation to the objective modes of ego and will, the former of the self and the latter of the not-self.

14. Creatures for whom the not-self is primary and the self secondary can make do, by and large, with third- and fourth-rate orders of ego and soul, as in relation to pride (chemical) and love (metachemical), the former affiliated to a purgatorial disposition and the latter to a hellish one.

15. This is because, being objective, they are driven to affirm first- and second-rate orders of will and spirit in connection with their metachemical and chemical not-selflessness - first- and second-rate orders of will and spirit complementing third- and fourth-rate orders of ego and soul in the space-time objectivity of metachemical sensuality and sensibility; first- and second-rate orders of spirit and will complementing third- and fourth-rate orders of soul and ego in the volume-mass objectivity of chemical sensuality and sensibility.

16. In contrast to males who, when 'true' to themselves, will affirm first- and second-rate orders of ego and soul in connection with the physical and metaphysical selves - first- and second-rate orders of ego and soul complementing third- and fourth-rate orders of will and spirit in the mass-volume subjectivity of physical sensuality and sensibility; first- and second-rate orders of soul and ego complementing third- and fourth-rate orders of spirit and will in the time-space subjectivity of metaphysical sensuality and sensibility.

17. For males a progression from sensuality to sensibility in either mass-volume subjectivity or time-space subjectivity is commensurate with deliverance from the curse of unholiness to the redemption of holiness, which is salvation, whereas for females a 'progression' from sensuality to sensibility in either space-time objectivity or volume-mass objectivity is commensurate with deliverance from the blessing of clearness to the perdition of unclearness, which is damnation.

18. In truth, the progress of males, up diagonally, from sensuality to sensibility entails the regression of females, down diagonally, from sensuality to sensibility, so that the elevation of the one gender presupposes the relegation of the other, who will not be so resigned to sensibility as their male counterparts on account of their inferior status in under-plane damnation.

19. Females are more naturally disposed to sensuality than to sensibility, given their hegemonic standing in the blessed freedom of space over time (noumenal) and of volume over mass (phenomenal), and it can therefore be safely presumed that they will struggle against sensibility in the interests of a return to upper-plane domination in sensuality.

20. Such a situation is, of course, commensurate with barbarity for females and naturalism or even philistinism for males, and contrasts with the moral gains, especially for males, of culture on the one hand and of civility on the other, both of which appertain to sensibility, and thus to the reign not of evil and folly but of wisdom (male) and goodness (female).