PART THREE: NOTES ON MIND

(And its relationship to Matter)

1. One often hears writers, not least of all bourgeois bookmen, refer to states of 'cosmic consciousness' and 'oceanic consciousness' and 'universal consciousness' as if they were pretty much all one and the same thing, namely a kind of mystical union with the Cosmos achieved through some meditation technique or even independently, on occasion, of conscious volition. And yet virtually all writing hitherto has been flawed by its inability or unwillingness to differentiate 'cosmic' from 'universal' or vice versa, so that universality, willy-nilly, has come to be identified with a state of 'cosmic consciousness', and one has attained to the summation of life when once this consciousness has been experienced.

2. But they delude themselves, these subversives of universality, these university men and middle-class conservatives; for there are no greater opposites than the Cosmos and what is universal, namely the atmosphere we breathe. They are in effect the opposites of fire and air or, as I usually prefer to term it, metachemistry and metaphysics, 'the first' and, in an ultimate sense, 'the last', the former of which is pluralistic, the latter monistic.

3. Thus 'cosmic consciousness' and 'universal consciousness' are no more equal or equivalent than would be, say, 'oceanic consciousness' and, for want of alternative terminology, 'terrestrial consciousness', a consciousness rather more earth-centred than watery or water-oriented.

4. What, then, is 'cosmic consciousness'? For if it is not 'universal consciousness', simply because fire is not air or the Cosmos not universal, then it must be something completely different, if not antithetical? Obviously being conscious of the so-called heavens, the stars in the night sky, would qualify for some sort of 'cosmic consciousness', but so, too, in a wider sense, would the study of astronomy and/or astrology, two subjects intimately bound-up with the Cosmos or, as in the case of astrology, that part of the Cosmos we identify with the Solar System.

5. There is probably a gender distinction, fundamentally, between astronomy and astrology, between mere perception of the heavenly bodies and endeavours to interpret their significance in relation to human destiny, etc., and on a superficial evaluation I would have to say that astronomy was probably more female and astrology more male, even if neither was exclusively so.

6. Be that as it may, there is something altogether more convincing about the equation of 'cosmic consciousness' with either astronomy or astrology than with, say, a meditation technique which, when all's said and done, owes a lot more to air than to fire, and is therefore a respiratory rather than an optical experience - so much so that there would seem to be no place for the Cosmos in the experience of transcendental universality achieved via the breath, and therefore no reason why 'universal consciousness', properly so considered, should ever be confounded with its cosmic antithesis, and no justification, moreover, for the persistence of this paradoxical and altogether religiously subversive tendency, the fruit, in most respects, of mental laziness and cultural backwardness.

7. But if 'cosmic consciousness' and 'universal consciousness' are as far apart - and antithetically distinctive - as fire and air, optical light and respiratory lightness, the appearance of things in a predominantly metachemical context and the essence of them in a predominantly metaphysical one, eyes and lungs being the operative not-selves that a diametrically opposite type of self utilizes for purposes of achieving either the alpha-most or the omega-most of things, then intermediate between these noumenal, or upper-class, extremes are what have been called 'oceanic consciousness' and 'terrestrial consciousness', the former chemical in its watery monism and the latter physical in respect of a vegetative pluralism the phenomenal, or lower-class, counterpart, on earth, to that fiery pluralism which stands metachemically aloof from the airy monism of our metaphysical parallel, in 'universal consciousness', to the more female of the intermediate states of consciousness - namely, the 'oceanic consciousness' which is, in some sense, a rejection of and alternative to 'cosmic consciousness'.

8. For it would seem that consciousness balances out, on a gender basis, between the objectivity of the cosmic and oceanic varieties on the one hand, the former metachemical and the latter chemical, and the subjectivity of the terrestrial and universal varieties on the other hand, the former physical and the latter metaphysical, and that emphasis upon one type of consciousness tends to subvert and marginalize, if not exclude, the other types, according to which gender happens to be hegemonic on whatever class basis at any given stage of civilized time.

9. Granted that females will only be hegemonic in sensuality, as in the metachemistry of spatial space and the chemistry of volumetric volume, then these are the principal contexts of 'cosmic consciousness' and 'oceanic consciousness', the former fiery and the latter watery, in contrast to the hegemony of males in sensibility, as in the physics of voluminous volume and the metaphysics of spaced space, which will be the principal contexts of 'terrestrial consciousness' and 'universal consciousness' respectively, the former of course vegetative, as in the Wordsworthian case of 'something far more deeply interfused', and the latter airy, requiring a meditative precondition.

10. But if the sensual manifestations of objective consciousness, being female, deserve to be regarded as their principal manifestations, this does not imply that they are the only manifestations, and we may believe that sensible manifestations of such consciousness will be less cosmic or oceanic than what may be called anti-cosmic or anti-oceanic, since they will have less to do with eyes and tongue, respectively, than with heart and womb, and therefore appertain to contexts in which, due to male hegemonic pressures, the emphasis paradoxically falls upon psyche rather than soma, and thus upon antidevil and/or antiwoman as antidaughter, as opposed to devil and/or woman as mother.

11. Contrariwise, if the sensible manifestations of subjective consciousness, being male, deserve to be regarded as their principal manifestations, this does not imply, once again, that they are the only manifestations, and we may believe that sensual manifestations of such consciousness will be less terrestrial or universal than what may be called anti-terrestrial or anti-universal, since they will have less to do with brain and lungs, respectively, than with phallus and ears, and therefore appertain to contexts in which, due to female hegemonic pressures, the emphasis paradoxically falls upon soma rather than psyche and thus upon antiman and/or antigod as antison, as opposed to man and/or god as father.

12. However that may be, 'oceanic consciousness' will differ from 'terrestrial consciousness', to revert to the principal types of each consciousness, as watery sensuality from vegetative sensibility, and therefore on a no-less antithetical basis to the metachemical/metaphysical distinction between the fiery sensuality of 'cosmic consciousness' and the airy sensibility of 'universal consciousness', albeit the antithesis between the principal intermediate orders of consciousness will be relative rather than absolute, in view of their phenomenal as opposed to noumenal class standings.

13. Since I have identified the eyes with the soma, in spatial space, of 'cosmic consciousness' and the lungs with the soma, in spaced space, of 'universal consciousness', reserving to heart and ears the secondary status, in repetitive time and sequential time respectively, of 'anti-cosmic consciousness' and 'anti-universal consciousness', I will identify the tongue with the soma, in volumetric volume, of 'oceanic consciousness' and the brain with the soma, in voluminous volume, of 'terrestrial consciousness', reserving to womb and phallus the secondary status, in massed mass and massive mass respectively, of 'anti-oceanic consciousness' and 'anti-terrestrial consciousness', since the self, whether objective or subjective, female or male, must manipulate a relevant not-self if it is to achieve a specific consciousness on either noumenal or phenomenal, upper- or lower-class, terms, with either negative or positive consequences depending whether soma or psyche is the principal focus of attention.

14. In reality, both 'cosmic consciousness' and 'oceanic consciousness' will be less conscious, in the full psychic sense, than unconscious or superconscious, since conditioned by somatic factors to an extent which transmute subconsciousness (soul) from an unnatural basis in will and consciousness (ego) from a supernatural basis in spirit, neither of which are germane to psyche proper but, rather, to a quasi-somatic transmutation of psyche in the interests of free soma and thus of the sorts of 'consciousness' that owe more to cosmic and/or oceanic factors in instinctual and/or spiritual vein than to anything properly intellectual or emotional, of the ego or of the soul.

15. In contrast to the above, both 'terrestrial consciousness' and 'universal consciousness' will be properly of psyche, and therefore either conscious or subconscious in respect of ego or soul being free to transmute soma after its own image and subordinate it, as naturally-undermined unnaturalness (will) or subnaturally-undermined supernaturalness (spirit), to psychic priorities, not the least of which will be the cultivation of ego or soul, depending on the class and elemental position of what is, in any event, a male disposition, to the ends of enhanced consciousness, be it egocentrically knowledge-hegemonic in the 'terrestrial' mode or psychocentrically joy-hegemonic in the 'universal' mode, physical or metaphysical, with correspondingly subordinate standings for pleasure-soul and truth-ego respectively.

16. Therefore it can be maintained that consciousness ranges, in these gender-distinctive ways, from appearance and quantity on the female basis of somatic freedom to quality and essence on the male basis of psychic freedom, somatic freedom for males in sensuality and psychic freedom for females in sensibility being secondary to their objective or subjective, female or male, counterparts.

17. Therefore it ranges from power and glory to form and contentment, as from will and spirit to ego and soul, or doing and giving to taking and being, or metachemical and chemical objectivity to physical and metaphysical subjectivity, or, more simply, fire and water to vegetation (earth) and air, with corresponding distinctions between materialism and fundamentalism in eyes and heart, realism and nonconformism in tongue and womb, naturalism and humanism in phallus and brain, as well as idealism and transcendentalism in ears and lungs, as the sensual primariness, so to speak, of 'cosmic consciousness' contrasts metachemically with the sensible secondariness of 'anti-cosmic consciousness'; the sensual primariness of 'oceanic consciousness' contrasts chemically with the sensible secondariness of 'anti-oceanic consciousness'; the sensual secondariness of 'anti-terrestrial consciousness' contrasts physically with the sensible primariness of 'terrestrial consciousness'; and the sensual secondariness of 'anti-universal consciousness' contrasts metaphysically with the sensible primariness of 'universal consciousness'.

18. Consequently 'cosmic consciousness' and 'universal consciousness', far from being equivalent, are the alpha and omega of consciousness, the former largely unconscious in its subordination to instinctive free soma, the latter largely subconscious in its identification with emotive free psyche, whilst in between and 'down below' are to be found the omega-in-the-alpha relativity of 'oceanic consciousness' and the alpha-in-the-omega relativity of 'terrestrial consciousness', the former mainly superconscious in its subordination to spiritual free soma, the latter mainly conscious in its identification with intellectual free psyche, neither of which should be confounded with the other or taken for the same thing.

19. In fact, the distinction between the pluralism of metachemical objectivity and the monism of chemical objectivity, cosmic and oceanic female alternatives, means that 'oceanic consciousness' is viciously and/or immorally inferior to 'cosmic consciousness' insofar as it represents the lesser of two crimes and/or evils, having watery rather than fiery connotations that place it in a phenomenal as opposed to noumenal context, which, by female standards, signifies a kind of fall from upper- to lower-class sensual positions, as though from flounced dress to flounced skirt.

20. In contrast to which, the distinction between the pluralism of physical subjectivity and the monism of metaphysical subjectivity, terrestrial and universal male alternatives, means that 'universal consciousness' is virtuously and/or morally superior to 'terrestrial consciousness' insofar as it represents the greater of two graces and/or wisdoms, having airy rather than vegetative connotations that place it in a noumenal as opposed to phenomenal context, which, by male standards, signifies a kind of rise from lower- to upper-class sensible positions, as though from tapering jeans and/or pants to tapering zippersuit or, in an endeavour on my part to anticipate the future, velcrosuit.

21. Be that as it may, virtue and/or morality only enter into noumenal objectivity in relation to the 'anti-cosmic consciousness' of metachemical sensibility and into phenomenal objectivity in relation to the 'anti-oceanic consciousness' of chemical sensibility, wherein secondary orders of virtue and/or morality complement the primary orders typifying the male hegemonies of 'universal consciousness' in metaphysics and 'terrestrial consciousness' in physics.

22. Contrariwise, vice and/or immorality only enter into phenomenal subjectivity in relation to the 'anti-terrestrial consciousness' of physical sensuality and into noumenal subjectivity in relation to the 'anti-universal consciousness' of metaphysical sensuality, wherein secondary orders of vice and/or immorality complement the primary orders typifying the female hegemonies of 'oceanic consciousness' in chemistry and 'cosmic consciousness' in metachemistry.

23. As far as human experience is concerned, it would be as impossible to conceive of 'cosmic consciousness' coming to pass without recourse to the eyes as to conceive of 'anti-cosmic consciousness' without recourse to the heart, since such noumenally objective consciousness is dependent upon utilization of the relevant not-self by a self given, in space-time circumstances, to either metachemical sensuality or sensibility, being effectively diabolic, or of the Devil, in the one case and anti-diabolic, or of the Antidevil, in the other.

24. Likewise it would be as impossible to conceive of 'oceanic consciousness' coming to pass without recourse to the tongue as to conceive of 'anti-oceanic consciousness' without recourse to the womb (in pregnancy), since such phenomenally objective consciousness is dependent upon utilization of the relevant not-self by a self given, in volume-mass circumstances, to either chemical sensuality or sensibility, being effectively feminine, or of Woman, in the one case and anti-feminine, or of Antiwoman, in the other.

25. Conversely, it would be as impossible to conceive of 'anti-terrestrial consciousness' coming to pass without recourse to the phallus as to conceive of 'terrestrial consciousness' without recourse to the brain, since such phenomenally subjective consciousness is dependent upon utilization of the relevant not-self by a self given, in mass-volume circumstances, to either physical sensuality or sensibility, being effectively anti-masculine, or of Antiman, in the one case and masculine, or of Man, in the other.

26. Finally, it would be as impossible to conceive of 'anti-universal consciousness' coming to pass without recourse to the ears as to conceive of 'universal consciousness' without recourse to the lungs, since such noumenally subjective consciousness is dependent upon utilization of the relevant not-self by a self given, in time-space circumstances, to either metaphysical sensuality or sensibility, being effectively anti-divine, or of Antigod, in the one case and divine, or of God, in the other.

27. The ego selects, according to gender and class, which not-self to utilize, and the not-self provides the platform of instinctuality and/or spirituality from which consciousness launches itself towards either cosmic, oceanic, terrestrial, or universal awareness, depending on whether somatic or psychic, objective or subjective, negative or positive, factors are paramount in any given instance.

28. In the cases of hegemonic metachemical and chemical objectivity, which are variously female, consciousness is conditioned by the not-self to an extent which renders soul and ego subordinate, as id and superego, to will and spirit, so that the vices of free soma prevail over the immoralities of bound psyche, which evilly defer to their crimes.

29. Thus do 'cosmic consciousness' and 'oceanic consciousness', which are both somatically criminal and psychically evil, primarily prevail at the respective expenses of 'anti-universal consciousness' and 'anti-terrestrial consciousness', the somatically sinful and psychically foolish secondary vices and immoralities of their male counterparts.

30. However, in the cases of hegemonic physical and metaphysical subjectivity, which are variously male, consciousness conditions the not-self to an extent which renders will and spirit subordinate, as natural will and subnatural spirit, to ego and soul, so that the virtues of free psyche prevail over the moralities of bound soma, which wisely defer to their graces.

31. Thus do 'terrestrial consciousness' and 'universal consciousness', which are both psychically graceful and somatically wise, primarily prevail at the respective expenses of 'anti-cosmic consciousness' and 'anti-oceanic consciousness', the psychically punishing and somatically good secondary virtues and moralities of their female counterparts.

32. In all the sensual contexts, whether primary or secondary, female or male, objective or subjective, the ensuing vice and immorality pertain to what may be called the primacy of sensuality, whether this primacy be primary in relation to crime and evil, objective free soma and bound psyche of the metachemical and chemical contexts, or secondary in relation to sin and folly, subjective free soma and bound psyche of the metaphysical and physical contexts.

33. Contrariwise, in all the sensible contexts, whether primary or secondary, male or female, subjective or objective, the ensuing virtue and morality pertain to what may be called the supremacy of sensibility, whether this supremacy be primary in relation to grace and wisdom, subjective free psyche and bound soma of the physical and metaphysical contexts, or secondary in relation to punishment and goodness, objective free psyche and bound soma of the chemical and metachemical contexts.

34. In general terms, it can be said that females strive for primacy and males for supremacy; for the one gender achieves its hegemony in sensuality and the other in sensibility, neither gender being long content with a situation which either runs contrary to their gender grain or denies them their appropriate freedom - females in soma, males in psyche, the former as creatures for whom soma both precedes and predominates over psyche on either noumenal (3:1 absolutism of most particle/least wavicle) or phenomenal (2½:1½ relativity of more - relative to most - particle/less - relative to least - wavicle) terms, according to class, and the latter as creatures for whom, by contrast, psyche both precedes and predominates over soma on either phenomenal (2½:1½ relativity of more - relative to most - wavicle/less - relative to least - particle) or noumenal (3:1 absolutism of most wavicle/least particle) terms, according once again to class.

35. Philosophers and readers of philosophy will be familiar with the term 'moral world order', but whether one takes a Kantian or a non-Kantian view of it, there are really two types of world order in either class position, only one of which, being virtuous, has anything to do with morality, and that either relatively, in physical sensibility, or absolutely, in metaphysical sensibility.

36. One could speak of the sensual order, on the other hand, as immoral, but since I hold that freedom conditions binding in both sensuality and sensibility, if from different gender standpoints, I will not exaggerate the importance of morality or, for that matter, immorality, but continue to uphold the pre-eminence of freedom as the active principle in relation to both vice and virtue which conditions, whether directly or indirectly, a subordinate binding.

37. Therefore we may contrast the vicious/immoral world order, so to speak, of crime and evil, which revolves around the factual sanity of an objective free soma and bound psyche in metachemistry and chemistry, with the virtuous/moral world order of grace and wisdom, which revolves, by contrast, around the truthful sanity of a subjective free psyche and bound soma in physics and metaphysics, the former of course relative and the latter absolute.

38. But the vicious/immoral world order would no more be possible without a vicious/immoral world disorder, so to speak, than the virtuous/moral world order without a virtuous/moral world disorder, and in this respect we may contrast the vicious/immoral world disorder of sin and folly, which revolves around the illusory insanity of a subjective bound psyche and free soma in metaphysics and physics, with the virtuous/moral world disorder of punishment and goodness, which revolves, by contrast, around the fictional insanity of an objective bound soma and free psyche in chemistry and metachemistry, the former of course relative and the latter absolute.

39. Hence the existence of a vicious/immoral world order in the factual sanity of crime and evil presupposes the subordinate existence of a vicious/immoral world disorder in the illusory insanity of sin and folly, whether on absolute or relative terms, and while the world order of the former will be clear, the world disorder of the latter will be unholy and thus paradoxically at loggerheads or cross-purposes, under hegemonic female pressures, with its male gender reality as that in which psyche both precedes and predominates over soma and should in no wise be subordinately bound, contrary to nurture, to soma in female fashion.

40. Likewise, if from contrary standpoints in sensibility, the existence of a virtuous/moral world order in the truthful sanity of grace and wisdom presupposes the subordinate existence of a virtuous/moral world disorder in the fictional insanity of punishment and goodness, whether on relative or absolute terms, and while the world order of the former will be holy, the world disorder of latter will be unclear and thus paradoxically at cross-purposes, under hegemonic male pressures, with its female gender reality as that in which soma both precedes and predominates over psyche and should in no wise be subordinately bound, contrary to nature, to psyche in male fashion.

41. Hence either nature gets the better of males through the pre-eminence, in sensuality, of somatic freedom, or nurture gets the better of females through the pre-eminence, in sensibility, of psychic freedom; for nature is as much the enemy of male sensibility as nurture is the enemy of female sensuality.

42. Obviously a male, when not viciously/immorally insane, will prefer the prospect of a virtuous/moral world order in which he is hegemonic over a virtuous/moral world disorder to one in which someone else is hegemonic, in vicious/immoral sanity, over him, and therefore he will strive to further and maintain it on principle as a matter of the utmost cultural/civil importance for the establishment of civilization on virtuous and moral terms, terms which, whether applying to physics or metaphysics, lower- or upper-class male alternatives, guarantee the existence of a world order in which knowledge and truth, ego and soul, are sacrosanct as the Father, whether of Man or of God (though preferably the latter) rules over the Son ... as free psyche over bound soma, and this in turn conditions, contrary to female gender reality, the rule of what has been called the Antidaughter over the Antimother ... in like vein, whether in relation to Antiwoman or to the Antidevil, according as either chemical or metachemical, lower- or upper-class female criteria are paramount, which in turn depends on the nature or, rather, nurture of the particular civilization, the Christian one of, in the main, Catholic tradition having reference, by and large, to lower-class criteria, the one that I tend to endorse in relation to the prospect of 'Kingdom Come' being committed, under Social Transcendentalism, to a respect for truth such that demands the hegemonic ascendancy of upper-class criteria, with specific reference to metaphysics, the male form of monism.

43. However that may be, the distinction between two types of world order, neither of which is compatible with the other since both of which have to subordinate the opposite gender, be it male or female, to their hegemonic rule, means that life, like the civilizations which reflect it, is torn between two incompatible definitions of freedom, the vicious perception of freedom in terms of free soma and the virtuous conception of freedom in terms of free psyche, the one sensually external and the other sensibly internal, with corresponding distinctions between barbarous and cultural approaches to civilization, neither of which would be possible without the subordination of their philistine and civil, psychically bound and somatically bound, counterparts, which in the opposite gender partially correspond to the complementary modes of world disorder to each of the prevailing orders - illusory insanity deferring to factual sanity in the case of the vicious/immoral approach to civilization, fictional insanity deferring to truthful sanity in the case of the virtuous/moral approach to it, the mature as opposed to immature, or juvenile, approach.

44. Now this distinction between two incompatible types of world order and their correlative disorders means that, far from life signifying a compromise between matter and mind, soma and psyche, it tends to gravitate towards either a bias for matter, as in the instances of free soma, or a bias for mind, as in the instances of free psyche, since the hegemony of the one is only possible at the other's expense, such psyche as accrues to contexts in which free soma is paramount having to be rendered quasi-somatic in order to remain sufficiently deferential to the prevailing vicious freedom; such soma as accrues, by contrast, to contexts in which free psyche is paramount having to be rendered quasi-psychic in order to remain sufficiently deferential to the prevailing virtuous freedom.

45. Thus the 'matter' of free soma, ever based in a particle predominance of, according to element, either an absolute or a relative nature, will ensure not only that psyche is bound, but that such binding is sufficiently subversive of psyche as to render it quasi-material, i.e. oriented towards matter, and thus a passive accomplice to its somatic activities, whereas the 'mind' of free psyche, ever based or, rather, centred in a wavicle predominance of, according to element, either a relative or an absolute nurture, will ensure not only that soma is bound, but that such binding is sufficiently subversive of soma as to render it quasi-mindful, i.e. oriented towards mind, and thus a passive accomplice to its psychic activities.

46. But matter directly conditioning quasi-matter will indirectly condition what may be called antimatter through quasi-antimatter, since the objective conditioning of bound psyche from a freely somatic basis in metachemistry or chemistry by and for females will result in the ensuing id and/or superego of an instinctualized soul and a spiritualized ego outflanking the gender-nurtured reality of free psyche in males as a means to the end of somatic freedom in terms of antimatter following from a quasi-antimaterial precondition as male psyche is bound and becomes foolishly acquiescent, in secondary immoral vein, in the secondary viciousness of sin.

47. Conversely, mind directly conditioning quasi-mind will indirectly condition what may be called antimind through quasi-antimind, since the subjective conditioning of bound soma from a freely psychic basis in physics or metaphysics by and for males will result in the ensuing natural will and/or subnatural spirit of an intellectualized will and an emotionalized spirit 'inflanking' the gender-natured reality of free soma in females as a means to the end of psychic freedom in terms of antimind following from a quasi-antimindful precondition as female soma is bound and becomes good-naturedly acquiescent, in secondary moral vein, in the secondary virtuousness of punishment.

48. Hence matter directly conditioning quasi-matter leads, on either class basis, to the conditioning of quasi-antimatter as a psychically bound precondition of antimatter, as the Mother rules over the Antison like competitive objectivity over collectivistic subjectivity in contexts dominated by the vicious freedoms of crime and sin.

49. Hence mind conditioning quasi-mind leads, on either class basis, to the conditioning of quasi-antimind as a somatically bound precondition of antimind, as the Father rules over the Antidaughter like individualistic subjectivity over co-operative objectivity in contexts dominated or, rather, characterized by the virtuous freedoms of grace and punishment.

50. A failure to comprehend the possibility, never mind actuality, of mind and antimind is due in no small part to the existence of matter and antimatter as the ruling principles of those societies characterized by somatic freedom, and leads to a delusory reductionism in the guise of a materialistic interpretation of and commitment to life, which, in actuality, is no life at all but a death-obsessed rejection and refutation of life such that puts a premium on barbarity and philistinism in relation to the triumph, in various degrees, of the cursed and damned realities of free soma and bound psyche, whether on primary or secondary, female or male, terms, and irrespective of class.

51. In such societies, the individual is swallowed up in the collective which defers to the prevailing competitiveness, be it will-based or spirit-based, doingfully powerful or givingly glorious, and the rule of soma over psyche confirms the darkness of a dark age in which nature is sovereign and everything accordingly reduced to matter and/or antimatter, no distinction between mind and matter, let along rejection and refutation of matter, being encouraged or sanctioned from standpoints empirically rooted in somatic freedom and thus the hegemony of not-self over self and the vanquishing of the latter as a quasi-somatic adjunct to the ruling principle, be it absolutely or relatively criminal and sinful, which barbarously proclaims the triumph of vice.

52. But in any society blessed with freedom of psyche, whether in consequence of a male-inspired libertarian revolt against a conception of psychic binding as oppressively enslaving or due to the persistence of a sensible convention, as in the case of those societies in which the traditional Christian Church still has influence, then no such reductionism of the world to matter and/or antimatter will be encouraged, but, rather, categorically rejected in favour of the elevation of the world to mind and antimind from standpoints rationalistically centred in free psyche and thus in the hegemony of self over not-self as the latter is vanquished as a quasi-psychic adjunct to the ruling or, more correctly, leading principle, be it relatively or absolutely graceful and punishing, which culturally proclaims the triumph of virtue.

53. Obviously the establishment of a society in which grace for males and punishment for females - the emphasis upon psyche at the expense of soma being punishing to females in view of their gender basis in the precedence of psyche by soma and predominance of soma over psyche, contrary to male reality - is or has the capability, for those who are 'up to it', of being absolutely virtuous rather than simply relatively so, as in the Christian past, demands a different type of religion from that in which knowledge is hyped as truth and man as God, a religion, in short, which really does justice to truth, and thus to God, through its emphasis upon transcendentalism and, especially, transcendental meditation as the means whereby truth may be vindicated in the attainment of joy, as ego is transcended in soul, and God the Father accordingly achieves the enhanced self-awareness of Heaven the Holy Soul, as the self recoils, in self-preservation, from the out-breath of the Holy Spirit of Heaven before returning, once again, to ego and plunging anew into the will of the Son of God, viz. the lungs, whose breathing is the spiritual means to a soulful end, a truly joyful end in which the self is not only resurrected from ego to soul, as God is transmuted into Heaven, but achieves self-redemption in that self-knowledge which, having reference to the spinal cord, emotively transcends the metaphysical intellectuality of the brain stem as subconsciousness eclipses consciousness, and contentment mere form.

54. Therefore without an institutionalized commitment to transcendental meditation, there can be no joyful end and therefore no maximizing of mind to the psychocentric degree of Heaven the Holy Soul, the true goal of God the Father. Prayer, as a symptom of knowledge hype, cannot bring such an end, and neither will one be godly but merely manly in one's egocentric fulcrum in what is, in any case, a physical shortfall from metaphysical sensibility.

55. And, being merely manly, and thus humanist-all-too-humanist, one will remain outside the possibility of heavenliness as such reduced soul as accrues to the sensibly physical context confirms an earthly subordination to man, as of spinal cord to brain stem, the sensible vegetativeness of whose cerebral not-self maintains the phenomenal and fundamentally lower-class limitations in which taking takes precedence over being, and form prevails over contentment world-without-physical-end.

56. Therefore the Christian Church is no solution to the problem, from a male standpoint, of a materialistic world order/disorder, but is effectively part of the overall dilemma in its traditional refusal or inability to come to terms with God the Father as the metaphysical self conceived egotistically in relation to the brain stem whose commitment, for purposes of spinal-cord self-transcendence, is the lungs and breath of the sensibly metaphysical not-self of the Son of God and the Holy Spirit of Heaven.

57. What we effectively have with the Church, on the contrary, is a lower-class fixation, duly hyped, on Man the Father as the physical self conceived egocentrically in relation to the brain stem whose commitment, for purposes of prayerful self-aggrandisement, is the brain proper and thought of the sensibly physical not-self of the Son of Man and the Holy Spirit of the Earth.

58. But if physical sensibility duly hyped in terms of God the Son, with the Son tending, paradoxically, to take precedence over the Father in terms of Christian significance, is no friend of truth, much less the prospect of joy, then what actually passes for God the Father is less the self conceived psychically as 'first mover' in relation to the relevant not-self, i.e., in this case the brain stem of Man the Father in relation to the brain proper of the Son of Man, but some creative figure sensually anterior to sensibility who could be likened, on the one hand, to metaphysical sensuality and, on the other hand, to metachemical sensuality, depending whether implicit New Testament or explicit Old Testament criteria are being cited.

59. Since that leaves us, short of some implicit Old Testament reference to Saul and David akin, in all probability, to the division in mundane nature between blossom and fruit on trees (those upper-class plants when compared to bushes), to a distinction in human nature between eyes and ears, viz. the so-called Risen Virgin and the so-called Father, with the metaphysical emphasis falling on the latter, the implicit New Testament Creator is rather more Antison under Mother in somatic emphasis (contrary to gender reality) under free somatic hegemony, while the explicit Old Testament Creator, verily a first mover in terms of plane, is by contrast rather more Mother over Antison in view of the cosmic parallel between stellar space and solar time that could be said, with justification, to characterize the cosmic nature, as it were, of Jehovah and Satan.

60. Hence Christian reference to a Creator, the Father of 'God the Son', goes from bad to worse; for not only is sensual metaphysics fated to be subordinate to sensual metachemistry in any distinction between upper-class male and female elements, viz. the so-called Father and the so-called Risen Virgin, which precludes anything but the sinfulness of a somatic emphasis on the male's part from coming to antigodly fruition, viz. Antison, under the criminality, the original criminality be it not forgotten, of somatic freedom on the part of anything hegemonically female, viz. Devil the Mother, but when that is discarded in favour of the Old Testament, as it all too often tends to be in Christian usage, then the female precedence of psyche by soma is granted 'first mover' status in terms not of a so-called Risen Virgin, ever fated to play second fiddle, so to speak, to the antigodly reality of the so-called Father, but in terms of Jehovah, Who, if we except King Saul, is a much more genuine 'first mover' in the cosmic scheme of things whereby metachemical primacy gets to play top dog over metaphysical primacy, the stellar over the solar, the First Mover over the Fallen Angel, in what became a monotheistic rejection by the Jews of cosmic polytheism and thus of stars or star bodies in general, some of which may have considerably antedated the one which became associated, through theological extrapolation, with Jehovah, as though in relation to some governing star in this galaxy as opposed, more polytheistically, to galaxies in general.

61. Be that as it may, Devil the Mother as Jehovah over Antigod the Antison as Satan in stellar/solar Old Testament metachemical/metaphysical cosmic nature is no closer to the truth of God the Father over Antidevil the Antidaughter in metaphysical/metachemical human or post-human nature or, rather, nurture ... than Devil the Mother as King Saul over Antigod the Antison as David in blossom/fruit Old Testament metachemical/metaphysical mundane nature or, for that matter, Devil the Mother as the so-called Risen Virgin over Antigod the Antison as the so-called Father in eyes/ears New Testament metachemical/metaphysical human nature. For in all three cases one has that which, being sensually based, is inimical to godliness and its subordinate corollary of antidevilishness, but for that very reason the very contexts in which devilishness prevailing over antigodliness must inevitably materialize, however one chooses to emphasize their respective standings.

62. Thus inadequate as physical sensibility is when it comes to doing justice to truth, conceived in properly metaphysical and therefore infinite terms, both metaphysical and metachemical sensuality are far worse - indeed, are not even competent to approximate to truth in knowledgeable vein but, rather, to uphold the somatic freedoms of ugliness and falsity, with their corollaries of hatred and woe, to the cursed/damned disadvantage of religion.

63. For any religion which is based in ugliness and falsity can only fail to do justice to truth, stopping well short of it in some corruption of knowledge which, as noted above, results not only in the hype of man, and thus the finite truth of knowledge, as God, but in the substitution of not-self for self as the Son ... of Man becomes more theologically significant than the Father ... of Man in the fatality of Christian usage, tending to make what should be a male reality of self-orientation, due to psyche preceding and predominating over soma in relative terms, more difficult of realization than would otherwise have been the case, with consequences that led to the secular corruption of Christianity even before naturalism proclaimed its independence of humanism with Rousseau and subsequently rode-out on the back of popular unrest during the French Revolution, liberty leading the People towards those female hegemonies with which modern, feminist-ridden contemporary society is only too well acquainted!

64. But if naturalism tending to eclipse humanism was bad enough, then the eclipse of nonconformism by realism and of fundamentalism by materialism in the course of the more Protestant-inspired degeneration of Western civilization, whether anterior or posterior to the French Revolution, was much worse, akin, in a way, to the substitution of Old Testament parallels along the lines of Saul/David and Jehovah/Satan for the implicit New Testament pairing of, for example, the Risen Virgin with the Father, which paradoxically inclined to grant theoretical pre-eminence at least to what in Old Testament contexts would have been 'fall guy' for diabolic denigration, viz. the metaphysical position of male subjectivity.

65. With openly female hegemonies in the objectivity of chemistry and metachemistry, the divorce of State from Church was ever more likely and, as history has shown, well-nigh inevitable; for somatic freedom, which only really materializes to any significant extent once the aforementioned objective elements are socially in the driving seat, cannot abide any form of church constraint upon its vicious activities, but must oblige the Church to immorally acquiesce, quasi-somatically, in its somatic freedoms, making of it little more than a quasi-material adjunct to matters more befitting a free state.

66. Such a Church could never be Catholic, in any strict sense of that word, but confined, in Protestant fashion, to the national interests of the free state, with which it was bound to identify, at the expense, if needs be, of other states, whether Catholic or otherwise. There was in effect a splitting apart from and, as far as possible, splitting up of such Marian monism as had, so to speak, oceanically obtained in the Catholic past, not least in terms of a sort of Faustian pact between man and the Devil, economics and science, to rule the world at the expense of political nationalism from both international and multinational points of view, this pact duly leading to the outflanking of Catholic nations - and nationalism - by those Protestant powers which, like Britain and America, were to the forefront of both chemically-hegemonic physical/chemical and metachemically-hegemonic metachemical/metaphysical pluralism, determined that realism and materialism should get the better of naturalism and idealism, not to mention anything religiously sensible, and paving the way for the more totalitarian version of such pluralism, specifically with regard to its metachemical manifestation, in due course - a manifestation, fortunately to say, which in the artificial tribalism of its class partisanship is no longer with us, but which was responsible, in no small degree, for the worst war in history, as a sort of secular and totalitarianly perverted version of chemical monism, posing as socialism from a nationalistic standpoint, took it, together with other forms of pluralism, on and, biting off more than it could chew, lost, with disastrous consequences for the standing of monism in the world at large!

67. But even if the totalitarian version of metachemical pluralism is no longer extant, both of the liberal versions of metachemical/metaphysical and chemical/physical pluralism are still very much a feature of the contemporary world, and in that we have a situation which, judged from a sensible standpoint, leaves much to be desired, not least in terms of a new order of monism which far from being chemical and oceanic, or rather sensibly anti-oceanic where its Marian manifestation was concerned, is metaphysical and universal, an order of monism, in other words, that would have the divine right to subordinate other forms of sensibility to a monist lead and reject, as far as possible, the kinds of state pluralism which characterize the somatic freedoms of contemporary Western civilization in relation to secular values and, indeed, antivalues.

68. For the distinction between matter and antimatter, crime and sin, is nothing less than that between the vicious values of factual sanity and the vicious antivalues, so to speak, of illusory insanity, the former clear in the hegemonic metachemistry and chemistry of Devil the Mother and Woman the Mother, the latter unholy in the subordinate metaphysics and physics of Antigod the Antison and Antiman the Antison, and in both these class contexts the male is at a distinct disadvantage to the female, even in respect of the quasi-matter and quasi-antimatter of evil and folly, objective bound psyche and subjective bound psyche, the latter of which keeps him as much pegged to an inferior immoral position as he is to an inferior vicious one by the precedence and predominance of matter over antimatter in free soma.

69. These days, despite formal traditions and continuing devotion, one cannot simply make a distinction between Catholic nations and Protestant nations as though only the latter were representative of matter and antimatter; for the evidence of the senses shows that Catholics, too, are caught up in contemporary civilization and no less - and in some cases even more - disposed to somatic freedoms than their Protestant counterparts, if from a generally higher class or elemental point-of-view. The free state, the democratic state, is fairly ubiquitous in the West, not least in Western Europe, and although some states may be freer than others, all are, in various degrees, participants in the synthetic artificiality of contemporary civilization, which is less Protestant or Catholic than secular in its somatic sensuality, and which overlaps and co-exists with more traditional values and antivalues, including, in the Catholic case, those pertaining to the sensibilities of brain and womb, the Son and the Virgin Mother, though one would like to be able to say the Father and the Antidaughter, had things favoured a more self-oriented and therefore psychic disposition, if only in relation to Man and Antiwoman.

70. Be that as it may, the Christian religion was not rooted in truth, much less God, but in a lie, and it is that lie which, whether perceived in relation to the Old Testament or the New, has continued to bedevil religion and preclude it from being true, godly, credible, and worthy of genuine devotion and respect. The People have been short-changed or, more to the point, sold short by liars and hypocrites, mouthpieces of inherited tradition and complacent vested interests, and few if any of them could lay claim to a genuine sense of God in consequence, even though even fewer of them would be entitled to any such thing in view of the nature of their lifestyles and class and/or gender incapacities for higher truth - something which, in the final analysis, can only ever appeal - much less apply - to a select few.

71. For in a sense the People get the Church they deserve, whether with an emphasis upon the 'bovaryization' of God in relation to Man, to Woman, or even to the Devil, and until the dawn of 'Kingdom Come', presuming upon a majority mandate for religious sovereignty in a paradoxical election, there can be no possibility of things being appreciably different, least of all in relation to the truth about God and God as truth; for only then could the Church, to use that term in opposition to the State, be expanded to include transcendental meditation and other, though lesser, forms of transcendentalism, as outlined in previous texts relating to what has been called the triadic Beyond, with due 'bovaryizations' of God still applying, in varying degrees, to those who, as males and females of a largely Protestant background, had not been earmarked for the top tier of the Beyond in question.

72. But God the Father would apply in truth as he has not applied before, least of all in relation to some creative deity anterior to the Son who was deemed responsible for Creation in more general, even cosmic, terms. It would apply to the brain-stem self that confirmed its metaphysical status through meditative commitment to the lungs, the literal Son of God, since psyche, be it remembered, precedes and predominates over soma on the male side of life, and this applies both to the physical context of Man and to the metaphysical context, the context in question, of God, each of which only properly obtain in sensibility, which is the situation in which the male is hegemonic over the female and able to be loyal to himself, to his self, in consequence, and precisely as a creature more disposed to psychic nurture than to somatic nature.

73. But the Son of God should not really be thought of as God the Son, since in truth there is only one God, and that is to be found in relation to the brain-stem self with a sensibly metaphysical orientation, an orientation towards air and the utilization, in consequence, of the breath for purposes of self-transcendence, as in attainment, via the relevant not-self, of Heaven the Holy Soul, which is in joy as much the one genuine Heaven as the metaphysical self is in truth, the truth of infinite knowledge as known by the self in question, the one genuine God.

74. But common usage, or perhaps I should say the transmutation of soma into quasi-psyche, of matter into quasi-mind, encourages us to allow, on a secondary basis, for God the Son and Heaven the Holy Spirit or, more properly, the Son of God and the Holy Spirit of Heaven, even though, strictly speaking, neither the Son nor the Holy Spirit are truly godly or heavenly, but only quasi-godly and quasi-heavenly, quasi-psychic in relation to the conscious subversion of instinctual unnature on the one hand and the subconscious subversion of spiritual supernature on the other hand, their transmutation, as it were, from somatic freedom to quasi-psychic freedom in relation to the extents to which they are somatically bound.

75. Therefore while the Son of God, conceived in relation to the lungs that have been consciously co-opted to transcendental meditation by a metaphysical self, is by no means illusorily sinful in free soma, He is nevertheless not really God the Son, but at best quasi-God the Son, quasi-mindful in terms of natural will, or consciously-informed will, while the Holy Spirit of Heaven, conceived in relation to the breath that has been subconsciously co-opted to transcendental meditation by a redeemed metaphysical self, is by no means illusorily sinful in free soma either, yet is nevertheless not really Heaven the Holy Spirit but at best quasi-Heaven the Holy Spirit, quasi-mindful in terms of subnatural spirit, or subconsciously-informed spirit, neither of which are unnaturally or supernaturally free, after the respective natures of will and spirit per se, but naturally and subnaturally bound at the behest of the prevailing psychic freedom, which in metaphysics tends, in conjunction with the essential element of air, duly transmuted breath-wise, to favour the soul, and thus a psychocentric end towards which the ego, rather less egocentric than egotistic in its infinite self-knowledge, gravitates of its own accord, God the Father, the one true God, only really justified in relation to Heaven the Holy Soul, the one true or, rather, joyful Heaven, which is His redemption and resurrection, the attainment that confirms self-transcendence and thus justifies faith in the viability of transcendental meditation as the devotion that leads to that end, God the Father into the Son of God and out through the Holy Spirit of Heaven to recoil to self more profoundly in terms of Heaven the Holy Soul, as the metaphysical brain stem, the fulcrum of godly ego, plunges into the will of the lungs to breathe and is borne aloft on the spiritual wings of the out-breath, to recoil to the metaphysical spinal cord, the fulcrum of heavenly soul, and thus achieve that transmigration of the focus of selfhood from the one to the other which is commensurate with ultimate self-realization, and therefore the ultimate end of life, the attainment, in a word, of Eternal Life with 'universal consciousness'.

76. But, even then, the attainment of soul via the utilization of metaphysical will and spirit by the metaphysical ego in the course of what is called transcendental meditation is distinct from - and not to be confounded with - the afterlife experience of soul in the self, since, quite obviously, something that applies to the living rather than to the recently dead and therefore reflecting the attachment of the self to the not-self in a sort of inorganic/organic compromise between psyche and soma, whether, as in this case, metaphysically, through utilization of air, or in those cases which, like physics, chemistry, and metachemistry, utilize organic manifestations of either vegetation (earth), water, or fire for purposes of developing ego, spirit, or will, as the case may be, rather than the soul as such, and therefore either falling short of or actually existing in opposition to a genuinely religious commitment.

77. But the attainment of any of these with death is no less distinct than soul from the life experiences of ego, spirit, or will, and so we can say, quite categorically, that all people are really doing, when they cultivate or are believed to have a bias for one aspect of the self and/or not-self rather than another, is revealing to both themselves and others what and who they are, whether female or male, upper class or lower class, predominantly of nature or predominantly of nurture, with either a devolutionary tendency in relation to soma or an evolutionary tendency in relation to psyche - something that largely, though by no means exclusively, follows from a gender-conditioned distinction.

78. For life, in the larger picture, would seem to be torn between the devolution of soma in nature from what could be described as pure will, and the evolution of psyche in nurture towards what should be described as pure soul, as though from the alpha of the most superficial appearance to the omega of the most profound essence, with all due degrees of worldly relativity - and state/church amorality - lying in between these effectively vicious/virtuous antitheses.

79. But even if the self may one day become pure soul in the afterlife state of those males who were entitled, from the nurture of the lives they had lived, to such an experience, this does not mean that it was once pure will and gradually gravitated towards its opposite. On the contrary, the self is either conscious or subconscious, of the ego or of the soul, with a bias one way or the other depending on the person, and only becomes unconscious or superconscious in relation to the will and the spirit of free soma, which is not the normal state of the psyche but the condition to which it is reduced when it falls under the sway of nature and is accordingly overcome by instinctual or spiritual tendencies, hitherto identified with the id and the superego, which derive from free soma.

80. Therefore, far from the self having been pure will and/or spirit, it was ever the not-self which reflected these realities, and specifically with regard to the sensual metachemical not-self on the one hand and the sensual chemical not-self on the other, neither of which are literally male but fundamentally female in terms of the natures of their objective dispositions hailing from a vacuum in which matter and quasi-matter, the instinctual and/or spiritual subversion of psyche to a bound acquiescence in free soma, in will and/or spirit, are the prevailing realities, world without criminal end.

81. Thus both free will and free spirit are alien to the self, which only comes properly to light in relation to free ego and free soul, neither of which would freely emerge without the subordination of soma to them and thus, by implication, the rejection and, so far as possible, preclusion of free soma, of free will and spirit, principally in terms of their primary manifestations which, being objective and female, condition males to a secondary free soma in sin as long as they are not sufficiently or are insufficiently sensibly hegemonic to be able to rule a graceful roost in which females, duly bound in soma and free in psyche, if on secondary terms, will be punishingly at cross-purposes with their gender reality of somatic precedence and predominance.

82. Since life devolves in nature from free will to free spirit, as from female hegemonies in metachemistry and chemistry over metaphysics and physics, the latter two of which, being male, will be sinfully, and therefore somatically, at cross-purposes with their subjective realities of psychic freedom, it can only evolve in nurture from free ego to free soul, as from male hegemonies in physics and metaphysics over chemistry and metachemistry, the latter two of which, being female, will be punishingly, and therefore psychically, at cross-purposes with their objective realities of somatic freedom.

83. Consequently it reflects, in varying degrees, this distinction, on whatever class basis, between devolutionary and evolutionary realities, the former in nature and the latter in nurture, matter and mind, with the corollaries of antimatter and antimind for the subordinate gender - males in the case of a devolutionary society in which the hegemony of females will ensure that somatic freedom is the criminal/sinful mean; females in the case of an evolutionary society in which the hegemony of males will ensure that psychic freedom is the graceful/punishing mean, a mean no less cultural and civil, on both primary and secondary terms, than the mean attaching to or characterizing a devolutionary society can only be barbarous and philistine, free soma being barbaric, whether on absolute or relative terms, and its quasi-material accomplice in bound psyche being philistine, again whether with an upper- or a lower-class bias and on both primary and secondary, female and male, terms.

84. Therefore civilization will only be culturally and civilly mature when its definition and commitment to freedom is psychic, not when, as at present and more so in the recent past, it implicitly, if not explicitly, affirms freedom in terms of soma and thus a kind of synthetically artificial nature which confirms a focus on matter and, from the subordinate male standpoint, on antimatter, neither of which have anything to commend them to an evolutionary position, since attributes of the not-self in free will and free spirit as germane to a civilization characterized by devolution.

85. Only mind and antimind, grace and punishment of primary and secondary virtues, are germane to an evolutionary society, in which females cooperate, through secondary free psyche, with male individualism in relation to primary free psyche, and therefore free ego and soul in the self, the former connoting with the brain stem and the latter with the spinal cord that is the true 'heart', or core, of the self, with particular reference to the soulful context of metaphysics.

86. And such a society is less characterized by nature than by nurture, since it is that which, being committed on primary and secondary, male and female, terms to psyche, appertains to mind and antimind, to truthful sanity and fictional insanity, to the Father and the Antidaughter, whether in terms of God the Father and Antidevil the Antidaughter in the noumenally sensible contexts of space and time, with reference to the utilization by the self of lungs and heart, or in terms of Man the Father and Antiwoman the Antidaughter in the phenomenally sensible contexts of volume and mass, with reference to the utilization by the self of brain and womb.

87. Indeed, taking this distinction between somatic nature and psychic nurture as germane to sensuality and sensibility respectively, the former torn between factual sanity and illusory insanity, clearness and unholiness; the latter between truthful sanity and fictional insanity, holiness and unclearness, it should be possible to argue that devolution and evolution are to be found, to varying extents, in all contexts of existence, from the cosmic and mundane on what is predominantly the female side of life to the human and universal ... on what is or has the capacity to become its predominantly male side.

88. Thus one might distinguish the least devolved manifestation of free soma in cosmic nature from the less (relative to least) devolved manifestation of it in mundane nature, and both of these from the more (relative to most) devolved manifestation of free soma in human nature and the most devolved manifestation of it in universal nature, so that Devil the Mother, to take a single example, is never more genuine than in the cosmic context of nature and never less genuine, or more 'bovaryized', than in the universal context of nature, with specific reference to the sensually metachemical manifestations of all these contexts, devolving in not-self, it could be argued, from stellar nature to some camera-like optical recorder in universal nature via blossom on trees in mundane nature and eyes in human nature, or something to that effect.

89. Conversely, one might distinguish the least evolved manifestation of free psyche in cosmic nurture from the less (relative to least) evolved manifestation of it in mundane nurture, and both of these from the more (relative to most) evolved manifestation of free psyche in human nurture and the most evolved manifestation of it in universal nurture, so that God the Father, to take a single example, is never less genuine than in the cosmic context of nurture and never more genuine, or less 'bovaryized', than in the coming universal context of nurture, with specific reference to the sensibly metaphysical manifestations of all these contexts, evolving in self, it could be argued, from Saturnian nurture to some respiratory-oriented cyborg in universal nurture via seed pods on trees in mundane nurture and lungs in human nurture, or something to that effect.

90. Therefore as Devil the Mother devolves through the successive sensualities of cosmic, mundane, human, and universal nature, becoming regressively less genuine, so God the Father evolves through the successive sensibilities of cosmic, mundane, human, and universal nurture, becoming progressively more genuine, until, with the hypothetical omega-point of evolution in the most advanced stage of cyborgization in the centuries to come, God attains to the climax of divine evolution and no further development of being, of soulful contentment in beingful essence, is possible, being having attained to its blissful summation.

91. Of course, in between and lower down than the Devil and God, the Infinite Mother and Father, stands Woman and Man, the Finite Mother and Father, and neither of these can be other than most genuine in the respective contexts of mundane nature and human nurture, of the watery sensuality and the vegetative sensibility that stands intermediate between fiery sensuality on the one hand and airy sensibility on the other, as between the absolute alpha and omega of things.

92. Therefore before mundane nature Woman, or the spiritual aspect of things, is less than per se feminine, and after mundane nature she is again less than per se feminine, being more (relative to most) feminine in cosmic nature, less (relative to least) feminine in universal nature, and least feminine in human nature - mundane nature being the one context in which she is most feminine, femininity having reference to the sensually chemical manifestations of all these contexts, devolving in not-self, it could be argued, from leaf-based femininity on bushes in mundane nature to tongue-based femininity in human nature via lunar femininity in cosmic nature and some audio-recording and/or talking femininity in universal nature, or something to that effect.

93. Likewise we may believe that before human nurture Man, or the intellectual aspect of things, is less than per se masculine, and after human nurture he is again less than per se masculine, being more (relative to most) masculine in universal nurture, less (relative to least) masculine in cosmic nurture, and least masculine in mundane nurture - human nurture being the one context in which he is most masculine, masculinity having reference to the sensibly physical manifestations of all these contexts, evolving in self, it could be argued, from seedpod masculinity on bushes in mundane nurture to brain-centred masculinity in human nurture via Martian masculinity in cosmic nurture and some computer-calculating masculinity in universal nurture, or something to that effect.

94. More accurately, one could contend that the feminine, with its watery spirituality, is per se in mundane nature but 'once bovaryized' in cosmic nature, 'twice bovaryized' in universal nature, and 'thrice bovaryized' in human nature, whereas the masculine, with its vegetative sensibility, is per se in human nurture, but 'once bovaryized' in universal nurture, 'twice bovaryized' in cosmic nurture, and 'thrice bovaryized' in mundane nurture.

95. All of which would contrast with the Diabolic, with its fiery sensuality, being per se is cosmic nature but 'once bovaryized' in mundane nature, 'twice bovaryized' in human nature and 'thrice bovaryized' in universal nature, while the Divine, with its airy sensibility, was per se in universal nurture, 'once bovaryized' in human nurture, 'twice bovaryized' in mundane nurture, and 'thrice bovaryized' in cosmic nurture.

96. Therefore just as the feminine is only genuine in mundane nature and the masculine in human nurture, with specific reference to a distinction between the sensuality of bushy foliage and cerebral sensibility, so the Diabolic is only genuine in cosmic nature and the Divine in universal nurture, with specific reference to a distinction between the sensuality of stellar light and respiratory sensibility - conceiving the latter as the future nurture of 'Kingdom Come' for a self that is ultra-metaphysical.

97. For if God becomes more genuine as we proceed on an evolutionary basis from fire and water to vegetation and air, as from metaphysics compromised by cosmic fire, mundane water, and human vegetation to metaphysics that is true to itself in relation to universal air, the essential element par excellence of contentment, then the Devil, by contrast, becomes less genuine as we proceed on a devolutionary basis from fire and water to vegetation and air, as from metachemistry that is true to itself in relation to cosmic fire, the apparent element par excellence of power, to metachemistry compromised by mundane water, human vegetation, and universal air.

98. With the intermediate positions of Woman and Man, as of the feminine and the masculine, however, there is no straight chronological development on a devolutionary or an evolutionary basis but, rather, a devolutionary/evolutionary compromise biased towards one's own gender between what is most feminine in relation to water and what is regressively less feminine in relation to fire, air, and vegetation, as from chemistry that is true to itself in relation to mundane water, the quantitative element par excellence of glory, to chemistry compromised by cosmic fire, universal air, and human vegetation, as also with what is most masculine in relation to vegetation and what is regressively less masculine in relation to air, fire, and water, as from physics that is true to itself in relation to human vegetation, the qualitative element par excellence of form, to physics compromised by universal air, cosmic fire, and mundane water.

99. For just as fire is the furthest removed from the Divine and air the furthest removed from the Diabolic, so is water the furthest removed from the masculine and vegetation the furthest removed from the feminine, whatever appearances or common usages might suggest to the contrary.

100. The Devil is always closer to Woman than is Man, and God is always closer to Man than is Woman, while, conversely, Woman is always closer to the Devil than is Man, and Man is always closer to God than is Woman.

101. Consequently Man and Woman are no less antithetical on their own necessarily phenomenal terms of physical nurture and chemical nature than God and the Devil ... on the noumenal terms of metaphysical nurture and metachemical nature, the genders, whether on lower- or upper-class terms, being incompatible in their respective gender-conditioned commitments to either matter or mind, soma or psyche, not-self or self, and therefore only 'compatible' on the basis of the prevalence of the one gender over the other, whether in terms of the Mother over the Antison in sensuality or, from a male hegemonic standpoint, in terms of the Father over the Antidaughter in sensibility, with any seeming compromise between the two incompatible positions being either transitional from the one to the other or symptomatic of a compromise, in any given country, between two or more disparate peoples, communities, tribes, societies, or what have you, neither of which sees eye to eye, as it were, with the other, and only one of which will tend to prevail and represent the nation as a whole, whether for better or worse, which is to say, in terms of psyche or soma, nurture or nature, mind or matter.

102. In terms of the noumenal antipodes of spatial space and spaced space, free will is no less of the metachemical nature of Devil the Mother than free soul of the metaphysical nurture of God the Father, while, down below in the phenomenal antipodes of volumetric volume and voluminous volume, free spirit is no less of the chemical nature of Woman the Mother than free ego of the physical nurture of Man the Father, so that the devolution of will and spirit in free soma has to be contrasted with the evolution of ego and soul in free psyche, somatic freedom being of nature and psychic freedom of nurture, no possibility of the one being able to prosper except at the expense - and therefore to the exclusion of - the other.

103. Verily, the factual sanities of free will and free spirit per se have nothing, in their clearness, to do with God and Man, but primarily with the Devil and Woman, with the Mother Who is criminally able to give reign to Her somatic instinctuality and/or spirituality at the expense not only of the Daughter, objective psyche directly bound to and by objective soma in metachemistry and chemistry, but, indirectly, at the cost to males, when not gender-bent, of having to live in the illusory insanities of the antison manifestations of Antigod and Antiman as a result of the secondary binding in folly of subjective psyche in metaphysics and physics under hegemonic female pressures which thereby establish the antifather precondition, in unholiness, of sin through free soma.

104. Contrariwise, the truthful sanities of free ego and free soul per se have nothing, in their holiness, to do with Woman and the Devil, but primarily with Man and God, with the Father Who is gracefully able to give reign to His psychic intellectuality and/or emotionality at the expense not only of the Son, subjective soma directly bound to and by subjective psyche in physics and metaphysics, but, indirectly, at the cost to females, when not gender-bent, of having to live in the fictional insanities of the antidaughter manifestations of the Antidevil and Antiwoman as a result of the secondary binding in goodness of objective soma in chemistry and metachemistry under hegemonic male pressures which thereby establish the antimother precondition, in unclearness, of punishment through free psyche.

105. Since objective free will is of Devil the Mother and objective free spirit of Woman the Mother, as the criminal freedoms of metachemical and chemical soma are granted sanction, according to element, on either absolute or relative, noumenal or phenomenal, clear terms, neither type of freedom is virtuous but, rather, the vicious precondition of the immoral binding of the Daughter of the Devil in the quasi-unnatural soul (unconscious soul, or id) primarily and the Daughter of Woman in the quasi-supernatural ego (superconscious ego, or superego) primarily, with objective psyche accordingly evilly deferential to a context in which either the will is hegemonic, as in metachemical sensuality, or the spirit is hegemonic, as in chemical sensuality, so that the Mother is the principal manifestation of either diabolic or feminine femaleness, as applying to the criminally objective modes of somatic freedom.

106. Since subjective free will, following from a female hegemony over males, is of the Antison of Antigod and subjective free spirit of the Antison of Antiman, as the sinful freedoms of metaphysical and physical soma are granted sanction, according to element, on either absolute or relative, noumenal or phenomenal, unholy terms, neither type of freedom is virtuous but, rather, the vicious post-condition of the immoral binding of Antigod the Antifather by the quasi-unnatural soul (unconscious soul, or id) primarily and of Antiman the Antifather by the quasi-supernatural ego (superconscious ego, or superego) primarily, with subjective psyche accordingly foolishly deferential to a context in which either the will becomes paradoxically hegemonic, as in metaphysical sensuality, or the spirit becomes paradoxically hegemonic, as in physical sensuality, so that the Antison is the principal manifestation of either antidivine or antimasculine maleness, as applying to the sinfully subjective modes of somatic freedom.

107. Since subjective free ego is of Man the Father and subjective free soul of God the Father, as the graceful freedoms of physical and metaphysical psyche are granted sanction, according to element, on either relative or absolute, phenomenal or noumenal, holy terms, neither type of freedom is vicious but, rather, the virtuous precondition of the moral binding of the Son of Man in quasi-conscious will (natural will, or natwill) primarily and of the Son of God in quasi-subconscious spirit (subnatural spirit, or subspirit) primarily, with subjective soma accordingly wisely deferential to a context in which either the ego is hegemonic, as in physical sensibility, or the soul is hegemonic, as in metaphysical sensibility, so that the Father is the principal manifestation of either masculine or divine maleness, as applying to the gracefully subjective modes of psychic freedom.

108. Since objective free ego, following from a male hegemony over females, is of the Antidaughter of the Antiwoman and objective free soul of the Antidaughter of the Antidevil, as the punishing freedoms of chemical and metachemical psyche are granted sanction, according to element, on either relative or absolute, phenomenal or noumenal, unclear terms, neither type of freedom is vicious but, rather, the virtuous post-condition of the moral binding of Antidevil the Antimother by quasi-conscious will (natural will, or natwill) primarily and of Antiwoman the Antimother by quasi-subconscious spirit (subnatural spirit, or subspirit) primarily, with objective soma accordingly modestly deferential to a context in which either the ego becomes paradoxically hegemonic, as in chemical sensibility, or the soul becomes paradoxically hegemonic, as in metachemical sensibility, so that the Antidaughter is the principal manifestation of either antifeminine or antidiabolic femaleness, as applying to the punishingly objective modes of psychic freedom.

109. Societies, like the individuals that compose them, which are based in free will and/or spirit, being matriarchal in their female hegemonies of either Devil the Mother or Woman the Mother, tend not to respect or believe in the Afterlife, or in afterlife experience generally, for the simple reason that they are somatically free and therefore committed to matter as the ruling or characterizing principle, such matter in turn conditioning both quasi-matter in bound psyche and, indirectly, the quasi-antimatter and antimatter of the subordinate gender which, being male, will be foolishly and sinfully deferential to the prevailing principle, specifically with regard to its objective manifestations in crime and evil, the former somatic and of the Mother, the latter psychic and of the Daughter.

110. Societies, like the individuals that compose them, which are based or, rather, centred in free ego and/or soul, being patriarchal in their male hegemonies of either Man the Father or God the Father, tend to respect and believe in the Afterlife, or in afterlife experience generally, for the simple reason that they are psychically free and therefore committed to mind as the ruling or characterizing principle, such mind in turn conditioning both quasi-mind in bound soma and, indirectly, the quasi-antimind and antimind of the subordinate gender which, being female, will be modestly and self-punishingly deferential to the prevailing principle, specifically with regard to its subjective manifestations in grace and wisdom, the former psychic and of the Father, the latter somatic and of the Son.

111. Therefore either the Mother and Daughter rule a society in which matter is sovereign and female afterdeath and male quasi-antideath experience inevitable or, by gender contrast, the Father and the Son rule a society in which mind is sovereign and male afterlife and female quasi-afterlife experience no-less inevitable, given the antithetical commitments of the two kinds of society, on either class basis, to either soma or psyche, nature or nurture, matter or mind, not-self or self, the darkness or the light.

112. Inevitably, 'Kingdom Come' can only be a society in which the hegemony of self over not-self means that afterlife and quasi-afterlife experiences will be respected and indeed encouraged, principally in relation to the synthetic artificiality that characterizes contemporary civilization as something universally distinct from, say, the non-synthetic artificiality of bourgeois or Western civilization, with its humanist traditions, and antithetical in character to the non-synthetically natural pagan civilization which preceded not only Western civilization in its bourgeois, or artificial, mode but the aristocratic civilization of Medieval Christendom, which was what could be termed synthetically natural in its chemical monism, a monism at once feminine and Marian and destined to be eclipsed, or torn asunder, by what has already been described as the Faustian pact between bourgeois and pagan ideals, as the elementally disparate pluralism of human and cosmic, vegetative and fiery modes of non-synthetic artificiality and non-synthetic naturalism outflanked the political mean of watery monism in the interests of economics and science, neither of which could have any time, in truth, for religion, which, when genuine, shares in common with its chemical counterpart a monistic status rather more universal than oceanic, and thus germane not to synthetically female criteria in chemistry, but to synthetically male criteria in metaphysics.

113. It is to return the world, duly changed, to the rule of monism that I have set-out on my philosophical quest, and now that the goal has been reached it is with the satisfaction of complete assurance in both the moral and, especially, virtuous desirability of such a quest that I conclude PART THREE, ever satisfied that only the universal enthronement of God the Father will lead to a society not characterized by matter but by mind, and thus to the quasi-mindful remaking of matter in the interests of psychic freedom in Eternity.