51. Therefore giving, taking, and being will be subordinated to doing in sensual metachemistry, the context of the will par excellence, and doing, being, and taking to giving in sensual chemistry, the context of the spirit par excellence, whereas, on the other side of the gender fence, being, doing, and giving will be subordinated to taking in sensible physics, the context of the ego par excellence, and taking, giving, and doing to being in sensible metaphysics, the context of the soul par excellence.

52. In speaking of elemental particles, molecular particles, molecular wavicles, and elemental wavicles in any given Element/Elementino, we are in effect distinguishing the will and the spirit from the ego and the soul, or doing and giving from taking and being, or even appearance and quantity from quality and essence, not to say power and glory from form and contentment.

53. Since, however, the per se manifestation of will is only to be found in sensual metachemistry, so elemental particles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensual chemistry, 'twice bovaryized' in sensual physics, and 'thrice bovaryized' in sensual metaphysics, their sensible counterparts being bound rather than free in either primary (male) or secondary (female) vein, and therefore attesting to different manifestations of natural will and/or natural antiwill.

54. Likewise since the per se manifestation of spirit is only to be found in sensual chemistry, so molecular particles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensual metachemistry, 'twice bovaryized' in sensual metaphysics, and 'thrice bovaryized' in sensual physics, their sensible counterparts being bound rather than free in either primary (male) or secondary (female) vein, and therefore attesting to different manifestations of subnatural spirit and/or subnatural antispirit.

55. Conversely, since the per se manifestation of ego is only to be found in sensible physics, so molecular wavicles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensible metaphysics, 'twice bovaryized' in sensible metachemistry, and 'thrice bovaryized' in sensible chemistry, their sensual counterparts being bound rather than free in either primary (female) or secondary (male) vein, and therefore attesting to different manifestations of superconscious ego and/or superconscious anti-ego.

56. Similarly, since the per se manifestation of soul is only to be found in sensible metaphysics, so elemental wavicles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensible physics, 'twice bovaryized' in sensible chemistry, and 'thrice bovaryized' in sensible metachemistry, their sensual counterparts being bound rather than free in either primary (female) or secondary (male) vein, and therefore attesting to different manifestations of unconscious soul (id) and/or unconscious antisoul (anti-id).

57. Taking each Element one by one, it should be possible to equate the elemental particles of, in particular, sensual metachemistry with what I shall call the absolute corporeal, the molecular particles of, in particular, sensual chemistry with the relative corporeal, the molecular wavicles of, in particular, sensible physics with what I shall call the relative ethereal, and the elemental wavicles of, in particular, sensible metaphysics with the absolute ethereal, so that we can distinguish, in overall terms, between per se orders of will, spirit, ego, and soul, or, in other words, power, glory, form, and contentment, as germane, on the one hand, to free soma in both the noumenal objectivity of metachemical doing and the phenomenal objectivity of chemical giving, and, on the other hand, to free psyche in both the phenomenal subjectivity of physical taking and the noumenal subjectivity of metaphysical being.

58. That which is noumenal, being abstract, appertains to space and/or time, whether as space-time objectivity or as time-space subjectivity, whereas that which is phenomenal, being concrete, appertains to volume and/or mass, whether as volume-mass objectivity or as mass-volume subjectivity.

59. Yet the noumenal abstraction of space-time, particularly in relation to the metachemical sensuality of spatial space, is not incompatible with the concept, as germane to photonic elemental particles, of the absolute corporeal, and one may thus think of the absolute corporeal as being noumenally abstract in objective terms.

60. Likewise the phenomenal concretion, so to speak, of volume-mass, particularly in relation to the chemical sensuality of volumetric volume, is not incompatible with the concept, as germane to electronic molecular particles, of the relative corporeal, and one may thus think of the relative corporeal as being phenomenally concrete in objective terms.

61. Conversely, the phenomenal concretion of mass-volume, particularly in relation to the physical sensibility of voluminous volume, is not incompatible with the concept, as germane to neutronic molecular wavicles, of the relative ethereal, and one may thus think of the relative ethereal as being phenomenally concrete in subjective terms.

62. Likewise, the noumenal abstraction of time-space, particularly in relation to the metaphysical sensibility of spaced space, is not incompatible with the concept, as germane to protonic elemental wavicles, of the absolute ethereal, and one may thus think of the absolute ethereal as being noumenally abstract in subjective terms.

63. It was logic of this order, I believe, which formerly led me to think in terms, at times seemingly paradoxical, of the abstract corporeal in connection with metachemical sensuality, of the concrete corporeal in connection with chemical sensuality, of the concrete ethereal in connection with physical sensibility, and of the abstract ethereal in connection with metaphysical sensibility; though it seems to me now that the distinction between subatomic particles/wavicles and the Element in which they are to be found calls for a more clinical distinction between the absolute corporeal nature in metachemically free soma of elemental particles in relation to the noumenal objectivity, for instance, of spatial-space abstraction, the relative corporeal nature in chemically free soma of molecular particles in relation to the phenomenal objectivity of volumetric-volume concretion, the relative ethereal nurture in physically free psyche of molecular wavicles in relation to the phenomenal subjectivity of voluminous-volume concretion, and the absolute ethereal nurture in metaphysically free psyche of elemental wavicles in relation to the noumenal subjectivity of spaced-space abstraction.

64. All this by way of harping upon the major players, as it were, in each Elemental context, with the doing and giving of sensual metachemistry and chemistry taking precedence over the antibeing and antitaking of sensual metaphysics and physics, but the taking and being of sensible physics and metaphysics taking precedence over the antigiving and antidoing of sensible chemistry and metachemistry, as societies divide between a female hegemony in which power and/or glory rule the respective class positions and a male hegemony in which form and/or contentment rule or, rather, lead the respective class positions - not, it may be assured, in terms of the negativity of free soma but, much more sensibly, in terms of the positivity of free psyche, which is the only guarantor of morality as that which stems, in bound soma, from the virtues of free psyche, as 'Son' from 'Father' or, in the inverted female contexts of under-plane subservience, as that which stems, in free psyche of a secondary order of virtue, from the secondary morality of bound soma, as 'Antidaughter' from 'Antimother', morality, or bound soma, only taking instigative precedence over virtue, or free psyche, vis-à-vis females and thus in relation to the female Elemental contexts of chemistry and metachemistry, both of which would have been approached from the directly bound soma (through free psyche) of males having to deal with the female reality of soma preceding and predominating over psyche in respect of a free somatic nature.

65. But such secondary virtues stemming from secondary moralities with females would not last long if there was not a resolve, on the part of hegemonic males, to maintain them in the interests of their own primary orders of virtue and morality, and to ensure, in doing so, that females were pegged to the paradoxes of psychic emphasis in either a beautiful approach to truth, as of a loving approach to joy, or, 'down below' ... in the chemical sphere of massed mass, a strong approach to knowledge, as of a proud approach to pleasure.

66. For unless there is a willingness on the part of males to uphold both knowledge and truth, but especially truth, and pleasure and joy, but especially joy, such paradoxes will not remain in effect for long, and it will soon transpire that females, growing weary of psychic emphasis contrary to their gender reality of soma preceding and predominating over psyche, will resort, according to class, to emphasizing either beauty or strength, love or pride, at the expense of free psyche, and thereby detract from the psychic monism which male hegemonies logically entail, as an implicit disillusionment with truth and knowledge, joy and pleasure, paves the way, like l'art pour l'art, for an explicit rejection of even the secondary bound somatic moralities of beauty and strength in favour of their primary free somatic counterparts in sensuality, namely ugliness and weakness, which are not even immoral so much, in overly active vein, as vicious, and therefore factors determining the binding of metachemical and chemical psyche to an immoral acquiescence, through the psychic passivity of evil, in the primary somatic freedoms so criminally afoot.

67. No, it is evident that no society that is or becomes self-consciously sensible, and thus hegemonically male, could possibly tolerate such a regression from culture and civility, blessedness and salvation, virtue and morality, free psyche and bound soma, whether on primary (male) or secondary (female) terms, to their opposites, namely barbarity and philistinism, cursedness and damnation, vice and immorality, free soma and bound psyche, whether on primary (female) or secondary (male) terms, terms, it has to be said, which even now are still more characteristic of contemporary civilization as an expression of global proletarianism than of anything solely germane to the past; though history is well-furnished with copious examples of barbarity and philistinism, notwithstanding the decadence of bourgeois and/or clerical civilization as both the West and the East persist, on separate tracks, into the contemporary era of burgeoning globalization on increasingly anachronistic and even degenerate terms.

68. Leaving aside the more ancient forms of barbarity and philistinism, it has to be said that Western decadence, to take but one of the two main traditional civilizations anachronistically at large, takes many forms, not the least of which is cultural, as in connection with a whole host of degenerate anachronisms and anachronistic degenerations which persist in competing with one another and with the properly People's arts - as of photography, cinema, rock music, computer graphics, etc. - under the false assumption that they represent what is civilized and somehow 'classical' in contrast to the blatantly 'popular' nature of the more contemporary art forms.

69. Such a fantastic pretension on the part of bourgeois culture, not the least of the anachronistic modes of culture still at large in the West, frankly beggars belief, especially since its claim to pre-eminence operates almost entirely as though electricity had never been invented or was somehow irrelevant to serious culture, which can somehow remain 'relevant' without it and therefore feasibly contemporary despite the manifest want of contemporary technologies and the sorts of lifestyles which appertain to them and are, in some degree, derived from them.

70. That we should still have people conducting orchestral productions of Bach or Mozart or Beethoven or even Brahms is perhaps an understandable if, in view of the vast amount of recordings now available in a bewildering variety of interpretative permutations, somewhat regrettable fact from a strictly contemporary, and therefore urban proletarian, point of view. But that a certain number of these illustrious gentlemen should take it upon themselves to add to the orchestral repertoire a number of their own compositions, conceived, to be sure, with what they would have people believe to be the most up-to-date avant-garde procedures, is nothing short of scandalous, particularly since the only way in which, by bourgeois or clerical standards, they can appear even remotely original is by taking the so-called classical world a stage or two further, if that's still possible (or possible to believe), down the cacophonous slope of anachronistic, not to say anarchistic, degeneracy by producing compositions which, judged by the diatonic and harmonic standards of a more authentic classical precedent, are so musically contradictory as to make even rock 'n' roll, that in-many-ways amoral precursor of contemporary rock genres, sound musically stimulating and ... culturally sincere.

71. Frankly, it amazes me how many orchestral or otherwise acoustic compositions of a so-called avant-garde order are still being churned out by people who not only act as though electricity, and therefore electric music, had never been invented, but persist in believing that what they are doing on an instrumentally traditional basis is somehow musically relevant and culturally justified, even though it would be among the most painfully discordant and musically disjunctive things for one to have to listen to for any length of time, presuming upon a non-partial ear that was neither tone-deaf nor tone-mad! Are these people for real? Or are they simply cultural degenerates who will persist in their anachronistic orchestral and/or acoustic ways until fate may decide otherwise, applying to them the cultural equivalent of a coup de grace?

72. I cannot, personally, see how anyone schooled to and employed in a classical approach to music in typically Western vein could possibly be of any use or relevance to global civilization; for these people are not rock musicians on the cutting edge of contemporary culture in a progressive or, at any rate, advancing civilization but ... orchestral anachronisms and musical degenerates who persist in existing simply because, pending the necessary preconditions following Judgement (as already discussed in previous texts), no-one has as yet given them the coup de grace and effectively put a stop to their nonsensical and pretentious little games, making it difficult if not impossible for such people to continue pursuing their instrumental obsolescence and obsolete instrumentals.

73. And what applies to Western musicians and composers, the whole anachronistic stable of so-called classical music, not to mention their folksy dupes and lickspittles, applies no-less to their literary counterparts, all those bourgeois writers - to leave 'the folk' aside for one minute - who fight shy of electronic publishing and continue to publish book after book of novelistic trivia in ever-more degenerate permutations of seemingly grammar-less, meaningless, pointless, and gutless avant-garde pretentiousness, all because, short of becoming scriptwriters for TV or film, their mundane little art forms have to be turned upside down, back-to-front, and inside out (rather like society in a democratic age) in order to pass muster as somehow contemporary in an age of electronic culture and a much more graphic and multifaceted approach to narrative.

74. Were books less commercially viable, in the conspicuous bulk and garish appeal of their sheer materialism, it is doubtful that they would continue to be published in such gross numbers; though it should not be forgotten that the sorts of people who publish them are, like their writers, not exactly on the cutting edge of global civilization, as a rule, but bourgeois if not clerical or aristocratic elements for whom the hardback is still king, even when photographically degenerate, and the paperback its People's offspring, albeit doubtfully in relation to the urban proletariat, who would surely prefer something more synthetically artificial, so much as in relation to the People-as-Folk, to folksy elements, in a word, who continue to take bourgeois and/or clerical rule for granted and can be expected to side with their non-synthetically artificial masters (and even mistresses!) against proletarian provocation should the need arise, joining with them in a reaction to the threat posed to Western civilization in one or another of its traditional permutations - bourgeois, clerical, or feudal - by book-scorning atheistic 'barbarians' whose only literature is electronic, whether optically, aurally, or even (god forbid!) intellectually, and therefore 'beyond the pale' of anything recognizably decent from a conventionally Western standpoint.

75. I do not admire 'the folk' their readiness to side with the bourgeoisie and/or clerical/feudal aristocracy, much less their willingness to swallow the shallow doctrines of Western cultural superiority which their masters pour into them in the interests of their own political or economic security, co-opting them in the fight against 'communist atheism' or 'Marxist subversion', and not only in relation to books and music but also to art and sculpture - in fact to anything that might be likely to bolster the national interest in the face of international opposition and the transcendence of national cultures which the spread of globalization inevitably implies.