26.  Correlatively, just as the citing of Hell the Clear Spirit in the primal  giving of sensually metachemical soma, which is a corresponding order of spiritual not-self, precludes the possibility of there ever being Hell the Clear Soul, insofar as Hell can only pertain to the not-self spiritually  (supernaturally) in terms of the primal giving of sensually metachemical soma, which is hatred, so the citing of Purgatory the Clear Spirit in the primal giving of sensually chemical soma, which is a corresponding order of spiritual not-self, precludes the possibility of there ever being Purgatory the Clear Soul, insofar as purgatory can only pertain to the not-self spiritually (supernaturally) in terms of the primal giving of sensually chemical soma, which is humility, if not humiliation.

27.  Therefore there is neither Hell the Clear Soul nor Purgatory the Clear Soul, but simply the Clear Soul of Hell in the quasi-primal being of sensually metachemical psyche and the Clear Soul of Purgatory in the quasi-primal being of sensually chemical psyche, the former subordinate, in metachemically psychic binding, to the free metachemical soma of Hell the Clear Spirit, the latter subordinate, in chemically psychic binding, to the free chemical soma of Purgatory the Clear Spirit, both of which orders of spirit have reference, in the giving of their spirituality relative to mankind, to the female not-self.

28.  Conversely, just as the citing of the Antidaughter of the Antidevil in the supreme antitaking of sensibly metachemical psyche, which is a corresponding order of intellectual (conscious) self, precludes the possibility of there ever being Antidevil the Antidaughter, insofar as the Antidevil can only pertain to the not-self instinctively (naturally) in terms of the quasi-supreme antidoing of sensibly metachemical soma, which is beauty, so the citing of the Antidaughter of Antiwoman in the supreme  antitaking of sensibly chemical psyche, which is a corresponding order of intellectual (conscious) self, precludes the possibility of there ever being Antidaughter the Antiwoman, insofar as antiwoman can only pertain to the not-self instinctively (naturally) in terms of the quasi-supreme antidoing of sensibly chemical soma, which is strength.

29.  Therefore there is neither Antidevil the Antidaughter nor Antiwoman the Antidaughter, but simply the Antidaughter of the Antidevil in the supreme antitaking of sensibly metachemical psyche and the Antidaughter of Antiwoman in the supreme antitaking of sensibly chemical psyche, the former insubordinate, in metachemically psychic  freedom, to the bound metachemical soma of Antidevil the Antimother, the latter insubordinate, in chemically psychic freedom, to the bound chemical soma of Antiwoman the Antimother, both of which orders of antimother have reference, in the antidoing of their anti-instinctuality relative to mankind, to the female not-self.

30.  Just as the citing of Antihell the Unclear Spirit in the quasi-supreme antigiving of sensibly metachemical soma, which is a corresponding order of antispiritual not-self, precludes the possibility of there ever being Antihell the Unclear Soul, insofar as Antihell can only pertain to the not-self antispiritually (anti-supernaturally) in terms of the quasi-supreme antigiving of sensibly metachemical soma, which is love, so the citing of Antipurgatory the Unclear Spirit in the quasi-supreme antigiving of sensibly chemical soma, which is a corresponding order of antispiritual not-self, precludes the possibility of there ever being Antipurgatory the Unclear Soul, insofar as antipurgatory can only pertain to the not-self antispiritually (anti-supernaturally) in terms of the quasi-supreme antigiving of sensibly chemical soma, which is pride.

31.  Therefore there is neither Antihell the Unclear Soul nor Antipurgatory  the Unclear Soul, but simply the Unclear Soul of Antihell in the supreme antibeing of sensibly metachemical psyche and the Unclear Soul of Antipurgatory in the supreme antibeing of sensibly chemical psyche, the former insubordinate, in metachemically psychic freedom, to the bound metachemical soma of Antihell the Unclear Spirit, the latter insubordinate, in chemically psychic freedom, to the bound chemical soma of Antipurgatory the Unclear Spirit, both of which orders of unclear spirit have reference, in the antigiving of their antispirituality relative to mankind, to the female not-self.

32.  Suffice it to say that where there is primal doing in the guise of Devil the Mother there will be primal giving in the guise of Hell the Clear Spirit, and both of these manifestations of metachemically free soma will condition the prevalence, in bound metachemical psyche, of quasi-primal taking in the guise of the Daughter of the Devil and quasi-primal being in the guise of the Clear Soul of Hell, unnatural will conditioning subconscious soul unconsciously and supernatural spirit conditioning conscious ego superconsciously, so that Devil the Mother effectively conditions the Clear Soul of Hell and Hell the Clear Spirit effectively conditions the Daughter of the Devil.

33.  Correlatively where, under a metachemical female hegemony, there is quasi-primal antitaking in the guise of Antigod the Antifather there will be quasi-primal antibeing in the guise of Antiheaven the Unholy Soul, and both of these manifestations of metaphysically bound psyche will condition the prevalence, in free metaphysical soma, of primal antidoing in the guise of the Antison of Antigod and primal antigiving in the guise of the Unholy Spirit of Antiheaven, unconsciously-subverted soul conditioning natural will unnaturally and superconsciously-subverted ego conditioning subnatural spirit supernaturally, so that Antigod the Antifather effectively conditions the Unholy Spirit of Antiheaven and Antiheaven the Unholy Soul effectively conditions the Antison of Antigod.

34.  Likewise, where there is primal doing in the guise of Woman the Mother there will be primal giving in the guise of Purgatory the Clear Spirit, and both of these manifestations of chemically free soma will condition the prevalence, in bound chemical psyche, of quasi-primal taking in the guise of the Daughter of Woman and quasi-primal being in the guise of the Clear Soul of Purgatory, unnatural will conditioning subconscious soul unconsciously and supernatural spirit conditioning conscious ego superconsciously, so that Woman the Mother effectively conditions the Clear Soul of Purgatory and Purgatory the Clear Spirit effectively conditions the Daughter of Woman.

35.  Correlatively where, under a chemical female hegemony, there is quasi-primal antitaking in the guise of Antiman the Antifather there will be quasi-primal antibeing in the guise of Anti-earth the Unholy Soul, and both of these manifestations of physically bound psyche will condition the prevalence, in free physical soma, of primal antidoing in the guise of the Antison of Antiman and primal antigiving in the guise of the Unholy Spirit of Anti-earth, unconsciously-subverted soul conditioning natural will unnaturally and superconsciously-subverted ego conditioning subnatural  spirit supernaturally, so that Antiman the Antifather effectively conditions the Unholy Spirit of Anti-earth and Anti-earth the Unholy Soul effectively conditions the Antison of Antiman.

36.  However, where there is supreme taking in the guise of Man the Father there will be supreme being in the guise of Earth the Holy Soul, and both of these manifestations of physically free psyche will condition the prevalence, in bound physical soma, of quasi-supreme doing in the guise of the Son of Man and quasi-supreme giving in the guise of the Holy Spirit of Earth, conscious ego conditioning unnatural will naturally and subconscious soul conditioning supernatural spirit subnaturally, so that Man the Father effectively conditions the Son of Man and Earth the Holy Soul effectively conditions the Holy Spirit of Earth.

37.  Correlatively where, under a physical male hegemony, there is quasi-supreme antidoing in the guise of Antiwoman the Antimother there will be quasi-supreme antigiving in the guise of Antipurgatory the Unclear Spirit, and both of these manifestations of chemically bound soma will condition the prevalence, in free chemical psyche, of supreme antitaking in the guise of the Antidaughter of Antiwoman and supreme antibeing in the guise of the Unclear Soul of Antipurgatory, naturally-subverted will conditioning superconscious ego consciously and subnaturally-subverted spirit conditioning unconscious soul subconsciously, so that Antiwoman the Antimother effectively conditions the Antidaughter of Antiwoman and Antipurgatory the Unclear Spirit effectively conditions the Unclear Soul of Antipurgatory.

38.  Likewise, where there is supreme taking in the guise of God the Father there will be supreme being in the guise of Heaven the Holy Soul, and both of these manifestations of metaphysically free psyche will condition the prevalence, in bound metaphysical soma, of quasi-supreme doing in the guise of the Son of God and quasi-supreme giving in the guise of the Holy Spirit of Heaven, conscious ego conditioning unnatural will naturally and subconscious soul conditioning supernatural spirit subnaturally, so that God the Father effectively conditions the Son of God and Heaven the Holy Soul effectively conditions the Holy Spirit of Heaven.

39.  Correlatively where, under a metaphysical male hegemony, there is quasi-supreme antidoing in the guise of Antidevil the Antimother there will be quasi-supreme antigiving in the guise of Antihell the Unclear Spirit, and both of these manifestations of metachemically bound soma will condition the prevalence, in free metachemical psyche, of supreme antitaking in the guise of the Antidaughter of the Antidevil and supreme antibeing in the guise of the Unclear Soul of Antihell, naturally-subverted will conditioning superconscious ego consciously and subnaturally-subverted  spirit conditioning unconscious soul subconsciously, so that Antidevil the Antimother effectively conditions the Antidaughter of the Antidevil and Antihell the Unclear Spirit effectively conditions the Unclear Soul of Antihell.

40.  Thus contrary to the female positions of sensuality in which will conditions soul as id and spirit conditions ego as superego, these latter in turn conditioning the male soul and ego to unconsciously and superconsciously acquiesce in unnatural and supernatural modifications of natural will and subnatural spirit, the male positions of sensibility are characterized by the conditioning of will as natural will by ego and the conditioning of spirit as subnatural spirit by soul which in turn condition the female will and spirit to naturally and subnaturally acquiesce in conscious and subconscious modifications of  superconscious ego and unconscious soul.

41.  Rather than force 'freaking out' light and motion 'freaking out' heat, as in the female contexts of sensuality, in which free soma is hegemonic, the male contexts of sensibility attest to the reining-in of force by heat and to the reining-in of motion by light, i.e. to the binding of will by ego and to the binding of spirit by soul, so that there is a synthetic parallel between will and ego, force and heat, on the one hand, and a synthetic parallel between spirit and soul, motion and light, on the other hand, both of which options contrast with the antithetic want of any such parallelism between will and soul, force and light, in the case of metachemically-conditioned sensuality, and spirit and ego, motion and heat, in the case of chemically-conditioned sensuality.

42.  Yet these situations are reversed for the subordinate gender to each pair of options, insofar as subverted male soul acquiesces in free will (unnatural will) and subverted male ego in free spirit (supernatural spirit) in a light-to-force inversion of metachemical female sensuality and in a heat-to-motion inversion of chemical female sensuality, both of which are somatically hegemonic over their male counterparts, while, contrariwise, subverted female will acquiesces in free ego (conscious ego) and subverted female spirit in free soul (subconscious soul) in a force-to-heat inversion of physical male sensibility and in a motion-to-light inversion of metaphysical male sensibility, both of which are psychically hegemonic over their female counterparts.

43.  The paradox of each subordinate gender position is that neither can be sustained for long independently of the pressures for soma or psyche being applied by the hegemonic gender, insofar as males remain creatures for whom a psychic conditioning of soma is only 'nurturally' or logically sustainable on the basis of the one being free and the other bound, as in sensibility, while females remain creatures for whom a somatic conditioning of psyche is only naturally or illogically sustainable on the basis of the one being free and the other bound, as in sensuality, neither of which cases apply whenever the opposite gender is hegemonically free to determine the course of events primarily in their own interests, be those interests somatic and natural (bodily of nature), as in the female case, or psychic and 'nurtural' (mentally of nurture), as in the male case, which is to say, vicious or virtuous, criminal or graceful, evil and clear or wise and holy, with the subordinate gender having to accept a sinful or punishing, foolish and unholy or good and unclear, paradox.

44.  For somatic emphasis for males, contrary to gender reality of psyche preceding and predominating over soma in one class/elemental ratio or another, is no-less sinfully paradoxical than psychic emphasis for females ... punishingly paradoxical in view of their gender reality of soma preceding and predominating over psyche in one class/elemental  ratio or another, gender-bender exceptions to the rule notwithstanding.

45.  Obviously, if females were not creatures for whom somatic freedom is more natural than psychic freedom (which, in any case, is germane to nurture as the psychic complement to nature), they would be ill-qualified to reproduce and bear and/or rear children, insofar as any such undertaking would constitute an imposition that one were better off without, as would sex, whether as a precondition of reproduction or for its own misguided sake.

46.  But, in reality, they are, with comparatively few exceptions, eminently qualified both for sex and for reproduction, and are so constituted that not only do they wish to be 'recognized' and 'loved' for their bodily characteristics, whether fundamentally in relation to ugliness and weakness or, more sensibly, in relation to beauty and strength, but vindicated through motherhood for all the bodily inconveniences, including menstruation, to which they are perforce regularly subjected from the dawn of puberty to the dusk of menopause.  A female who did not want to have all that bodily inconvenience justified via maternal commitment, which in itself further advances somatic factors already latent in the sex, would be somewhat odd.  In fact, she would be a blatant contradiction in terms!

47.  But so, too, would any male who wished, contrary to gender reality, to live a life of somatic licence and act as though the bodily aspects of life were of more significance and importance than the mental, or psychic, aspects of it, whether in relation to ego or soul, and effectively surrender his self to female criteria, no longer able to take seriously and/or be his self, but increasingly prone to 'selfless' acts which suggested a readiness, bordering on the reckless, to identify with the not-self to the point of folly, if not madness.

48.  Indeed, when a whole class of people are of this ilk because of the extent to which they are habituated to physical labour, to somatic emphasis at the expense of psyche, then it is no small wonder that society in general, and philosophy in particular, degenerates from a sort of mind/body dichotomous view of life, as of human reality, to a mind-body symbiosis in which such psyche as is credited with any sort of reality becomes the subordinate corollary of free soma and not the free agent which has its own subordinate corollary in the physiology, as it were, of the brain stem and spinal cord, so that it is as though an army, say, has been reduced from one in which, with mind/body relativity, officers are giving orders to NCOs, to one in which there are no officers to give orders but only NCOs to pass muster as 'psyche', duly debased, for the body of soma which constitutes the army in general. 

49.  Thus deprived of the self, the army, as of any society which, in typically modern or contemporary socialistic vein, comes to resemble such a headless creature, is reduced to the not-self, to soma, which is then 'free' of psychic interference except insofar as psyche corresponds to the mind-body symbiosis in NCO-like vein and simply reflects the bodily limitations and dispositions of the organism in general, an organism which is no longer organized along mind/body lines between controlling inorganic psyche and controlled organic soma, but rather resembles a disorganized mob in which such psyche as still exists - and in the nature of things cannot but persist in existing - is one with soma in its plebeian instincts and want of intellectual or emotional nobility.

50.  Clearly, societies which have either reduced themselves or been reduced to democracy, in overly republican vein, are of the sort noted above, and it would be extremely surprising if whatever passes for philosophy with them were to credit life with more than a mere physical significance in mind-body symbiosis!