51.  But all this, whether psychic or somatic, of free ego and/or soul in the one case or of bound will and/or spirit in the other, must be sharply distinguished, be it not forgotten, from anything ugly or illusory, not to mention hateful or woeful, which, far from appertaining to the realms of metaphysics and antimetachemistry in noumenal sensibility, can only pertain to their metachemical and antimetaphysical counterparts in noumenal sensuality.

52.  In fact, with this point I should like to remind the reader of just how dissimilar ugliness and illusion actually are, as when one distinguishes the ugliness of Devil the Mother and the hatred of Hell the Clear Spirit in metachemical soma from the ugly approach to illusion of the Daughter of the Devil and the hateful approach to woe of the Clear Soul of Hell in metachemical psyche, and then distinguishes each of these from the illusion of Antigod the Antifather and the woe of Antiheaven the Unholy Soul in antimetaphysical psyche which, in turn, must be distinguished from the illusory approach to ugliness of the Antison of Antigod and the woeful approach to hatred of the Unholy Spirit of Antiheaven in antimetaphysical soma.

53.  Therefore ugliness is not simply distinct from illusion; it is distinct from the illusory approach to ugliness which applies to the Antison of Antigod in antimetaphysical soma which, though free, is free in a secondary way to the freedom of metachemical soma which one would identify, in Devil the Mother, with evil of a wilful, or instinctual, order rather than with pseudo-folly of such an order.

54.  Now if such pseudo-folly has to be distinguished from evil, as the Antison of Antigod from Devil the Mother, how much more does the illusion of antimetaphysical psyche have to be distinguished from it in view of its association with Antigod the Antifather as that which pertains, in bound ego, to pseudo-sin and is not even somatic in character but the psychic counterpart to the crime, in bound metachemical psyche, of the ugly approach to illusion which has been metaphorically identified with the Daughter of the Devil.

55.  In parallel vein, hate is not simply distinct from woe; it is distinct from the woeful approach to hatred which applies to the Unholy Spirit of Antiheaven in antimetaphysical soma which, though free, is free in a secondary way to the freedom of metachemical soma which one would identify, in Hell the Clear Spirit, with evil of an impulsive, or spiritual, order rather than with pseudo-folly of such an order.

56.  Now if such pseudo-folly has to be distinguished from evil, as the Unholy Spirit of Antiheaven from Hell the Clear Spirit, how much more does the woe of antimetaphysical psyche have to be distinguished from it in view of its association with Antiheaven the Unholy Soul as that which pertains, in bound soul, to pseudo-sin and is not even somatic in character but the psychic counterpart to the crime, in bound metachemical psyche, of the hateful approach to woe which has been metaphorically identified with the Clear Soul of Hell.

57.  But all that, whether somatic or psychic, of free will and/or spirit in the one case or of bound ego and/or soul in the other, must be sharply distinguished, be it not forgotten, from anything true or beautiful, not to mention joyful or loving, which, far from appertaining to the realms of metachemistry and antimetaphysics in noumenal sensuality, can only pertain to their metaphysical and antimetachemical counterparts in noumenal sensibility.

58.  The reader will agree, I think, that I have been sufficiently thorough and methodical in outlining the differences between the alpha of things noumenal and the omega of things noumenal which, far from being rooted in a sort of concrete ethereal absolutism, tend to be centred in an abstract ethereal absolutism which is the antithesis, in every respect, of anything evil and criminal, pseudo-foolish and pseudo-sinful, being, to all intents and purposes, graceful and wise, pseudo-punishing and pseudo-good - the virtuous retort, in short, to absolute vice.

59.  But when these metaphysical and antimetachemical ideals are not given their due, when they are not honoured in respect of where and what they actually are, and therefore acknowledged independently of anything metachemical and antimetaphysical, then it is not to be wondered at if these latter ideals, the false ideals of a civilization rooted in and given to somatic freedom, take their place and arrogate to themselves attributes to which they have no moral claim whatsoever - beauty in the case of ugliness and truth in the case of illusoriness or, even, as we have seen, beauty and truth rolled into one or truth posing, in what is taken for God, as the precursor of beauty.

60.  However that may be, the brute fact of the matter, which is both factual and materialistic, is that the first mover in the cosmic scheme of things is neither beautiful nor true but ugly - the ugliness, in the free will of metachemical sensuality, of a photon-based elemental-particle concrete ethereal absolutism, of Devil the Mother, who or rather which, being most devolved, is not only the per se manifestation of such somatic freedom compared to any such freedom to be found in nature, mankind, or Cyborgkind, where Devil the Mother would be rather more (compared to most), less (compared to least) and least devolved in regressively decreasing degrees of somatic freedom, but that which, once hyped as God, becomes, through specious logic, the manifestation of God par excellence, from which it would be difficult if not impossible logically to break away into some lesser parallel in nature, mankind, or Cyborgkind.

61.  Conversely, if one were to be honest and logical about what is actually God ... the Father ... in the Cosmos, which would have nothing whatsoever to do with its more prevalent aspects in metachemical sensuality but, as already intimated, only to do with metaphysical sensibility in what, contrasted to the stellar realm, must seem a cosmically insignificant and altogether less powerful, indeed more beingful, realm primarily concerned with contentment, then one would have to admit that compared with such less (compared to least), more (compared to most) and most evolved manifestations of psychic freedom to be found in nature, mankind, and Cyborgkind (to anticipate the future in respect of sensibility), the degree of it that exists in the Cosmos was indeed least evolved, and therefore hardly something one could continue to cling to - short of sufficient environmental reasons - in the face of those progressively increasing manifestations of such freedom as existed in comparable realms elsewhere, and were of progressively superior orders of beingful supremacy in consequence.

62.  You cannot put a God the Father in the Cosmos above a God the Father in nature, still less in mankind or Cyborgkind, when once you know where and what God the Father is and how insignificant His position must be even in relation to the less (compared to least) and more (compared to most) evolved manifestations of Him which have no bearing whatsoever on the more, generally speaking, significant aspects of the Cosmos, not least in respect of Devil the Mother.

63.  But if Devil the Mother is taken for God (not, of course, in relation to the Father Who precedes the Son as psyche precedes soma in male contexts, but in a necessarily false and mendacious sense that has no bearing on any such precedence), then it becomes only too possible to see how people can be induced to cling to this most devolved and therefore per se manifestation of Devil the Mother, as though the per se manifestation of God were to be found in the Cosmos and could not, in consequence, be 'bettered' or 'outstripped' anywhere else, including the realm of mankind, so that it made sense to cling to His cosmic manifestation as a matter of course.

64.  In truth, nothing could be further from the case!  For although God the Father does indeed exist in the Cosmos, as in nature, in mankind, and, hopefully for the future, in Cyborgkind, what is worshipped as such and honoured for attributes it ill deserves is really Devil the Mother, is the most somatically free manifestation of will that it is possible to conceive of, which becomes regressively less free as this metachemical sensuality devolves through natural, human, and cyborg manifestations, and therefore regressively less important or significant or powerful, despite appearances to the contrary!

65.  And precisely as what properly pertains to the realm of God the Father becomes progressively more important or significant or ... content, as metaphysical sensibility evolves through cosmic, natural, and human manifestations towards the possibility of an evolutionary consummation in the Cyborg, in the cyborgization not so much of human (bourgeois) as of post-human (proletarian) life in the centuries and millennia to come.

66.  Therefore a devolution of ugliness has to be juxtaposed with an evolution of truth, just as a devolution, in enforced vein, of illusoriness has to be juxtaposed with an evolution, in secondary vein, of beauty or, more correctly, of a beautiful approach to truth as the psychic complement to metaphysical truth from an antimetachemical point of view, not to mention of a loving approach to joy as the psychic complement to metaphysical joy from the exact same upper-class female standpoint, both of which tower psychically above beauty and love in bound antimetachemical soma as truth and joy tower psychically above the truthful approach to beauty and the joyful approach to love which, in the Son of God and the Holy Spirit of Heaven, are the preconditions, in metaphysical bound soma, of anything beautiful and loving, of Antidevil the Antimother and Antihell the Unclear Spirit.

67.  But what is Antidevil the Antimother compared with the Antidaughter of the Antidevil or Antihell the Unclear Spirit compared with the Unclear Soul of Antihell?  No more and no less than the Son of God compared to God the Father or the Holy Spirit of Heaven compared to Heaven the Holy Soul!  For, ultimately, what really counts, from a noumenally sensible standpoint, is the psychic monism that is achieved in grace and pseudo-punishment by the metaphysical and antimetachemical forms of free psyche.

68.  And this it is that contrasts, absolutely, with the somatic monism that is achieved in evil and pseudo-folly by the metachemical and antimetaphysical forms of free soma, as and when Devil the Mother and Hell the Clear Spirit take somatic precedence over the Antison of Antigod and the Unholy Spirit of Antiheaven, as ugliness and hatred over not merely illusion and woe but over the illusory approach to ugliness and the woeful approach to hatred that constitute the focus of 'fall guy' denigration for any 'fallen angel', whether cosmic or otherwise, of an antimetaphysical cast.

69.  For of course it follows, as night the day, that when Devil the Mother is hyped as God, the Antison of Antigod will be castigated, through Satan or Lucifer or some such equivalent, as the Devil, just as, in phenomenal sensuality, when Woman the Mother is hyped as if not God then as the Mother of God, the Antison of Antiman will be denigrated as if not the Devil then as the Son of the Devil, as, in other words, the Antichrist.

70.  Which would, of course, be the sort of denigration that would accrue to the Catholic male position in antiphysics under chemistry were not the female hegemony subverted from below at the behest of the metaphysical  'above' in terms of a psychic emphasis, contrary to gender reality, that permitted males to primarily identify, through sin, with the antiphysical psychic binding of Antiman the Antifather and females to identify, through pseudo-crime, with the chemical psychic binding of the Daughter of Woman if not to the exclusion then certainly to the somatic detriment of Woman the Mother, not to mention, in the male context, of the Antison of Antiman, the somatic freedom of which can only take a subordinate status to the sinful emphasis on psychic binding which, in church-hegemonic vein, entitles males to the grace, through penitential contrition, of psychic freedom in metaphysical sensibility via what I hold to be a human stage, implicitly acknowledged through the Catholic clergy, of God the Father, and females, by contrast, to the pseudo-punishment, likewise, of psychic freedom in antimetachemical sensibility via what I hold to be a human manifestation, whether implicitly acknowledged or not, of the Antidaughter of the Antidevil.

71.  However that may be, salvation would not be possible to either gender were there not this paradoxical psychic emphasis for chemistry and antiphysics which, though bound, prepares the way for either grace or pseudo-punishment as and when penitential contrition is granted absolution and the confessee achieves the gift of psychic freedom primarily from God the Father in respect of metaphysical grace and, in secondary vein for females, from the Antidaughter of the Antidevil in respect of the antimetachemical pseudo-punishment of renewed psychic emphasis (contrary to the female gender actuality of soma preceding and predominating over psyche) via the priestly intercessor who dares not, for a variety of reasons, not least scriptural, 'come clean' about the nature or, rather, nurture of either manifestation of God the Father and the Antidaughter of the Antidevil, which, quite apart from their human standing for a mankind (Christian) stage of religion beyond anything cosmic or natural, owe nothing, after all, to the sensual protagonists of the Old Testament, where, as we have seen, Devil the Mother and the Antison of Antigod hold not psychic but somatic freedom in the highest regard, with consequences for both evil and pseudo-folly.

72.  Evil, above all, in the metachemical somatic freedom of Devil the Mother, pseudo-folly in the antimetaphysical somatic freedom of the Antison of Antigod who has the dubious privilege of playing 'fall guy' for diabolic denigration as Devil, whether satanically in the Cosmos or in what may be called Davidian terms in nature, where David would be no less under Saul than Satan under Jehovah, the original 'first mover' not in the truth of God the Father but in the ugliness of Devil the Mother, which will nevertheless be hyped, God-wise, in respect of truth, and hence grace, joy, supreme being, etc.

73.  For no-one with any ounce of dignity or self-respect is going to worship ugliness and hatred, evil and crime, as God but will prefer to ascribe godly attributes to a context which, in metachemical sensuality, is in point of fact the absolute antithesis to anything godly, while likewise ensuring that everything evil and undesirable is fobbed off onto the 'fallen angel' that, as Lucifer or Satan, is simply in the unfortunate position of having to tag along with somatic freedom from a secondary point of view, whereof somatic emphasis (contrary to the gender actuality of psyche preceding and predominating over soma for anything male, whether metaphysical or physical), puts him at a pseudo-foolish disadvantage to anything genuinely evil and ensures that he remains confused and resentful, even rebellious towards the female hegemonic status quo without ever having the benefit of salvation from sensuality to sensibility, from the pseudo-folly of the Antison of Antigod to the grace of God the Father, and precisely because such a salvation presupposes psychic emphasis and therefore a rejection of the bound psyche of Antigod the Antifather as the sinful precondition of the free psyche of God the Father - something the antimetaphysical 'fall guy' is not in a position to achieve by dint of the somatic emphasis to which he is perforce condemned under the hegemonic pressure of that metachemically somatic freedom which, in accordance with her gender actuality, Devil the Mother is able to exert without hindrance from anything above, there being nothing above the spatial space of a noumenal objectivity in the concrete ethereal absolutism of the stellar plane; though even in the Cosmos there still exists, if at a least evolved and therefore least significant manifestation, an antithesis to it in the noumenal subjectivity of an abstract ethereal absolutism which, appertaining to spaced space, would be more Saturnian in character, though hardly in a position to save anything solar from a stellar hegemony, bearing in mind its own comparative cosmic insignificance vis-à-vis the stellar 'almighty' whose unbridled free will powerfully rules the unhappy lot of the solar 'fallen angel' and keeps him pegged to the unenviable fate of cosmic rebel.

74.  So nothing antimetaphysical gets saved from a metachemical hegemony to a metaphysical hegemony over antimetachemistry, transferring from noumenal sensuality to its sensible counterpart.  Salvation requires the paradox, from a female standpoint, of psychic emphasis, and that can only transpire when the nominal hegemony of chemistry over antiphysics, in the volumetric volume over massive mass of phenomenal sensuality, is subverted from the antiphysical below at the behest of a metaphysical 'above' which, diagonally ascendant over antiphysics in antithesis to anything metachemical, is able to condition the female-conditioned free soma and bound psyche of 'the below' towards a psychic emphasis which, though still bound, becomes the precondition, for both males and females alike, of salvation from sensuality to sensibility, as an emphasis, paradoxically, on bound psyche prepares the ground for salvation to the graceful and/or pseudo-punishing psychic freedoms above, following due contrition on the part of those for whom the sin of antiphysical psychic binding and the pseudo-crime of chemical psychic binding had become, through church-hegemonic criteria, the paradoxical norm for a context that, characterized by a female hegemony, would otherwise have remained freely somatic in primary and secondary terms, and in no position to achieve salvation.

75.  But the chemical/antiphysical positions of the sensual world are, fortunately, not in the positions of the metachemical/antimetaphysical overworld of noumenal sensuality, but, thanks to the noumenal sensibility of both - and I stress both - metaphysics and antimetachemistry diagonally forward 'on high', are capable of salvation from sensuality to sensibility, even if this does imply a class leap from the phenomenal to the noumenal, and such salvation is only available to those who, whether chemical or antiphysical, weak or ignorant, are sufficiently of the worldly meek to be capable of embracing, no matter how intermittently or temporarily, both the truth and beauty or, more correctly, beautiful approach to truth, that the metaphysical and antimetachemical positions of God the Father and the Antidaughter of the Antidevil have to offer, since they are the ones who have not sold out or been sold 'down river' to the knowledge and strength of physics and antichemistry to such an extent that there is no place for beauty and truth in their lives but only a merciless opposition to ugliness and illusion, the very same vices which characterize the metachemical and antimetaphysical positions in noumenal sensuality and in contrast to which strength and knowledge are sensible virtues, albeit no less immoral, in the state-hegemonic objectivity of their female-conditioned phenomenality, than anything patently noumenal in the vicious objectivity of somatic licence which upholds the civilized ideal of freedom from a metachemical and antimetaphysical vantage-point diagonally backwards 'on high', and does so in the face of such somatic opposition as proudly proclaims its justice and goodness 'down below', wherever the worldly clamorous hold parliamentary or puritan counsel, to the detriment of anything evil and criminal, not to mention pseudo-foolish and pseudo-sinful, but also to the effective exclusion of anything sinful and foolish, not to mention pseudo-criminal and pseudo-evil, across the worldly chasm that divides the just from the meek, the virtuously immoral from the viciously moral, and precludes the former from achieving what, to the latter, is a God-given right.