51. Contrariwise, chemistry, whilst it may lay claim to a degree and type of evil and crime, is singularly incapable of taking such vices to their illogical and, indeed, metachemical conclusions; for at the end of the day woman remains femininely adrift in a spiritualistic shortfall from the diabolic heights of that devilishness which, in its eagerness to pursue free will at no matter what cost to emotional well-being, would alone justify evil and crime (as above) to any authentic extent, her nominal hegemony over what has been called antimasculine males incapable of attaining to anything like a truly free standing by dint of the inevitability, in that spirit-based elemental context, of axial intercourse with males of a genuinely free elemental disposition whose metaphysical hegemony over anything antimetachemical guarantees that, sooner or later, and rather sooner than later, they will have sufficient leverage on their lower-class counterparts as to be able to morally turn the tables, as it were, on the chemically hegemonic females and ensure that not crime, still less evil, but sin first and folly afterwards become the antiphysical retorts to the prevalence, diagonally forwards 'on high', of grace and wisdom, the free psychic and bound somatic aspects of that civilized ideal which bears ample testimony to the lead of culture at the expense not only of philistinism but, more pertinently here, of such barbarity as accrues, in inauthentic guise, to the presumption of somatic freedom on chemical terms by, in the main, feminine females.

52. Attempts on the part of the masses, the 'many too many', to establish freedom in relation either to relative grace or relative evil, free physical psyche or free chemical soma, are doomed to failure and to the humiliation of disillusionment; for they cannot hope to prevail in anything approaching an authentic guise, the guise of absolute grace, free metaphysical psyche, on the one hand, and of absolute evil, free metachemical soma, on the other hand, both of which pertain to opposing upper-class standpoints in which antithetical concepts of civilization are allowed free rein, if not unconstitutionally then certainly in relation to constitutional arrangements whereby the rights and interests of the masses are also acknowledged, in testimony to the hegemonic prevalence of either metachemical or metaphysical positions not only directly over antimetaphysical and antimetachemical positions of the subordinate gender, but, indirectly, via the antichemical subversion of physics and the antiphysical subversion of chemistry, neither of which nominally hegemonic elements, corresponding to masculine and feminine genders, is therefore in a position to do anything but fall into line behind the overall female or male tendency of the axis to which it finds itself, willy-nilly, attached, and this in spite of its gender influence upon what stands either below in antichemistry or below in antiphysics, and is therefore subject to either somatic binding or psychic binding, as the case may be.

53. All attempts on the part of the masses to establish freedom on their terms, whether physical and relatively psychic or chemical and relatively somatic, are doomed to failure; for they equally - if in antithetical ways - fail to do justice to what is authentically free and alone capable not only of prevailing over the bound from an upper-class elemental height but of persisting as antithetical manifestations of eternity, alpha and omega, evil and graceful, barbarous and cultural, Devil the Mother and God the Father.

54. There can no more be a heaven on earth, a god in physics, than a hell in purgatory, a devil in chemistry; for ultimately hell and heaven (together with antiheaven and antihell) tower above purgatory and the earth (together with the anti-earth and antipurgatory) as barbarity and culture (together with pseudo-philistinism and pseudo-civility) above philistinism and civility (together with pseudo-barbarity and pseudo-culture), or fire and air (together with anti-air and antifire) above water and vegetation (together with antivegetation and antiwater), or evil and grace (together with pseudo-folly and pseudo-punishment) above sin and goodness (together with pseudo-crime and pseudo-wisdom).

55. Whenever the masses seek to establish physical or chemical 'paradises' at the expense of metachemical and metaphysical paradises, infernally false or sempiternally true types of eternity, the inauthenticity thereof of what they achieve from a necessarily phenomenal shortfall from the noumenal heights eventually backfires upon them and a restoration, whether literally of king or pope, secular or ecclesiastical authority, or of some newfangled political or religious equivalent thereof, is virtually inevitable.

56. For neither physical psychic freedom nor chemical somatic freedom can persist for long when they are already from the start an inauthentic corruption of psychic freedom and somatic freedom which, besides not being able to deal effectively with the subordinate gender, female in the one case, male in the other, cannot usurp, with any authority or credibility, that which properly appertains to the metachemical and metaphysical antitheses 'on high', each of which could only be debased and rendered ineffectual and contemptible, presuming upon some attempt at usurpation, when transposed to a lower key, so to speak, which would be ill-equipped, in any case, to do it anything like authentic justice - knowledge hyped as truth on the one hand and strength or, rather, weakness hyped as ugliness, as brutality, on the other.

57. When the masses claim truth from a physical standpoint or ugliness from a chemical one - despite the seeming implausibility of this latter claim I shall not, contrary to tradition, dignify metachemical sensuality with the claim to beauty, much less truth, in conventional star-struck vein - for and to themselves, their own qualities and attributes suffer eclipse or, at best, subversion, so that what is merely knowledgeable, in physical free psyche, assumes the divine mantle of truth and what is merely weak, in chemical free soma, the diabolic aspect of ugly brutality. Neither can survive for long the countervailing nominally subordinate gender influences not merely of strength masquerading as beauty and of ignorance masquerading as illusion (whether hyped as truth or not), but the more authentic claims of actual ugliness and illusion above in relation to knowledge and strength below and, across the axial divide, of actual truth and beauty above in relation to ignorance and weakness below.

58. For although the physical pretence of truth and beauty on the part of mere knowledge and strength seem to be on firmer ground in view of their association with sensibility and, hence, positive or virtuous values overall, they can no more hope to remain independent of ugliness and illusion through mere pretence than can ignorance and weakness remain independent of truth and beauty through a pretentious insistence on representing illusion and ugliness.

59. For truth and beauty remain no less the salvation of weakness and ignorance ... than knowledge and strength the damnation of ugliness and illusion, even when those associated with the phenomenal negativities of the former worldly context believe ugliness to be beautiful and illusion true, and those associated with the phenomenal positivities of the latter worldly context are only too convinced that knowledge and strength are alone true and beautiful or may even deserve to exist independently of ideals which are really unattainable by man and therefore of little or no account from a human(ist) standpoint.

60. All that may seem confusing, but it is nothing but a documentation of the paradoxical complexities and ironies that exist in relation to peoples who, whatever their ideal or sordid lack of it, cannot escape being heir to one or another of the alternative axes and of having to accept, sooner or later, that there are higher things in the world than knowledge or strength in the one case and ignorance or weakness in the other, an acceptance which is much easier from the latter standpoints than from the former, though less in relation, naturally enough, to knowledge and strength than to truth and beauty, to what properly pertains to the zenith of the ascending axis in metaphysics and antimetachemistry rather than to the zenith of the descending axis in metachemistry and antimetaphysics, for which read: not truth and beauty, contrary to what certain scriptural traditions and entrenched vanities might have one believe, but ugliness and illusion, evil and pseudo-folly.

61. Verily, the ignorant scorners of knowledge live in hope of truth no less than the weak scorners of strength in hope of beauty; for while truth is graceful, beauty is pseudo-good, the somatic complement for antimetachemical females to the rightful domain of metaphysical males in what has been described as culture over pseudo-civility.

62. But the ugly scorners of beauty live in fear of strength no less than the illusory scorners of truth in fear of knowledge; for while strength is good, knowledge is pseudo-graceful, the psychic complement for physical males to the rightful domain of chemical females in what can be described as civility under pseudo-culture.

63. In the preceding of the two aphorisms above, females are put in their secondary place under a metaphysical hegemony which is responsible, in no small degree, for causing the antiphysical tables to be sinfully turned on the chemical hegemony 'down below', resulting in a psychic emphasis, whereas in the succeeding aphorism, males are duly subverted by a metachemical hegemony which is responsible, in no small measure, for causing the antichemical tables to be modestly turned on the physical hegemony 'down below', resulting in a somatic emphasis.

64. Just as there would be no sin without grace in the first instance, that of the ascending axis, so there would be no goodness without evil in the second instance, that of the descending axis; for both sin and goodness, bound antiphysical psyche and bound antichemical soma, owe their origins not merely to the respective influences of chemical free soma and of physical free psyche but, in overall terms, to the free influence 'on high' of metaphysical free psyche in the case of grace and metachemical free soma in the case of evil, with due subordinate corollaries and secondary factors following as a matter of course.

65. Is not the philistine 'below' better off being characterized by sin primarily than it would be by inauthentic evil in the shape of pseudo-barbarity? Better off to the extent that it can live in hope of grace and remain confident that pseudo-evil will remain in the shadow of pseudo-crime to the hopeful end of pseudo-punishment, no less freely psychic than its cultural male counterpart?

66. And is not the civil 'below' better off being characterized by goodness primarily than it would be by inauthentic grace in the shape of pseudo-culture? Better off to the extent that it can live in contempt of evil and remain confident that pseudo-grace will remain in the shadow of pseudo-wisdom to the fearful end of pseudo-culture, no less unfreely somatic than its civil female counterpart?

67. In each instance, the 'above' conditions the 'below' in its own interests, the sinful overturn of pseudo-evil in the name of grace being of the essential nurture of the ascending axis, the goodly overturn of pseudo-grace in the name of evil being of the apparent nature of the descending axis, so that neither inauthentic evil nor inauthentic grace can dominate their respective class positions but only succumb to the subversive influence of sin in the one case and of good in the other, that the noumenal ideals of two opposite kinds of civilization may lead or rule, as the case may be.

68. Obviously where these two types of civilization are concerned, it is as probable that females in the one will not want to live under the lead of grace as it is that males in the other will not want to live under the rule of evil; for not only is grace contrary to sin, which in any case is really a male characteristic in antiphysics, it is contrary to the gender reality of females which makes somatic freedom, and thus evil, the representative ideal, whether authentically in metachemistry or inauthentically in chemistry; and not only is evil contrary to good, which in any case is really a female characteristic primarily in antichemistry and secondarily in antimetachemistry, it is contrary to the gender reality of males which makes psychic freedom, and thus grace, the representative ideal, whether inauthentically in physics or authentically in metaphysics.

69. There will therefore always be grounds for revolt on the part of those for whom the respective ideals of grace and evil are contrary to their gender reality and problematic to live with, even in relation to pseudo-punishment for antimetachemical females or pseudo-folly for antimetaphysical males.

70. But such revolt, as we have argued, cannot succeed on the terms of the respective nominally hegemonic though subordinately subverted genders; for these terms fall short of authentic grace in the case of physical males and of authentic evil in the case of chemical females, being merely relative, whilst an upper-class revolt, so to speak, on the part of antimetachemical females against authentic grace and of antimetaphysical males against authentic evil would, were it possible, inevitably reverse the axial integrity of the respective subordinate genders, not necessarily making for a descent into inauthentic evil by the pseudo-punishing or into inauthentic grace by the pseudo-foolish, neither of which, in any case, could hope to prevail over pseudo-crime and pseudo-wisdom in the shadow of the respective types of gender subversion there, but for a switch from pseudo-punishment to authentic evil in the case of the former and from pseudo-folly to authentic grace in the case of the latter, presuming upon the possibility of an alternative axis - a thing, alas, by no means guaranteed in view of the tendency of civilization to settle into one mode or the other, somatically free in evil or psychically free in grace, alpha or omega.

71. Therefore even an upper-class subordinate gender revolt against the hegemonic gender could, were it to transpire, cause the respective positions to plummet, along with their overlords or overladies, so to speak, into the lower-class situations without the benefit of a viable alternative to what would have obtained down there under the control of a stable upper-class subversion of the worldly but, more likely, with the chaos resulting from the sudden ascendancy of inauthentic modes of evil and grace, neither of which could survive for long on a basis that, besides being temporal rather than eternal, necessarily fell short of their authentic counterparts in metachemistry and metaphysics.

72. Therefore all revolts are undesirable from the standpoint of authentic freedom, whether somatically evil or psychically graceful, and have to be resisted and, if necessary, subdued in the interests not simply of the authentically free but, down below, the overall interests of the bound, given the inauthenticity of both chemical and physical modes of freedom vis-à-vis their metachemical and metaphysical counterparts.

73. Even in respect of the prevailing ideals of the respective axes, evil in the case of the descending axis and grace in the case of the ascending one, it would be bad for authentic evil to have to live, no matter how briefly, with such inauthentic evil as characterized a chemical revolt against both antiphysical subversion and metaphysical dominance, the inauthentic nature of which could only detract from its own more authentic status in metachemistry, while, conversely, it would be bad for authentic grace to have to live, no matter how briefly, with such inauthentic grace as characterized a physical revolt against both antichemical subversion and metachemical dominance, the inauthentic nature or, more correctly, nurture of which could only detract from its own more authentic status in metaphysics.

74. Short of a change from one axis to the other in the event of a more specifically upper-class type of revolt succeeding, which is not altogether inconceivable although much less desirable from an antimetachemical standpoint on the ascending axis than from an antimetaphysical standpoint on the descending one, given the incontestable moral superiority of the former axis compared with the latter (the state-hegemonic nature of which could only ever be the product of schismatic heresy), it is unlikely that authentic evil would profit much from the chemical pretensions of its inauthentic counterpart toppling the ascending axis, still less that authentic grace would profit much from the physical pretensions of its inauthentic counterpart toppling the descending axis; for neither have any bearing on Devil the Mother or God the Father, free will or free soul, and neither can hope to survive for long in a context which, in all too temporal vein, strives to return the world, one way or another, to either a chemical or a physical approach to freedom which, besides being inauthentic, will be resented and rejected by the respective subordinate genders germane to each context - antiphysical in the former case, antichemical in the latter, who won't only find it difficult if not impossible to identify with the prevailing falsehood, be it spiritual or intellectual, from their respective gender standpoints, but will find the meaning of their own lives undermined and effectively erased in respect of the want of either an authentic metaphysical control which offers salvationist hope to the antiphysical for a graceful and wise 'above' or an authentic metachemical control which fears damnation to the good and punishing antichemical 'below', now not quite as good or punishing but effectively existing in the shadow of such inauthentic grace and wisdom as must accord with a free physical hegemony in egotism.

75. Neither a free chemical hegemony nor a free physical hegemony are of any comfort to the subordinate gender in each case, antiphysical or antichemical, both of whom would be functioning at cross-purposes with their inherent gender bias in either freely somatic or freely psychic modes, without the benefit, as when authentic freedom in either metachemistry or metaphysics is noumenally upheld, of a bound psychic twist of emphasis at the expense of free soma which can anticipate salvation in free psyche in the one case, or a bound somatic twist of emphasis at the expense of free psyche which can anticipate the damnation of free soma in the other case, as and when evil is brought to justice in the somatic modesty of goodness, and crime is accordingly punished.