DELVING BENEATH THE SURFACE

1. When we examine the underlying reality of metachemistry, and thus of materialism/fundamentalism, the most particle/least wavicle context of noumenal objectivity in fiery polyversality, we reach the conclusion that this is the context which is most damned in terms of the absolutely wilful extent of somatic freedom and most cursed with a corresponding degree of spiritual negativity, so that we can posit an ugly/hateful disposition which conditions psyche towards ugliness and hate by the undermining of metachemical soul and ego through metachemical will and spirit, i.e. in terms of primary id and secondary superego, neither of which are guaranteed to punishingly constrain the noumenal criminality of the absolutely evil context in question from a sensibly fundamentalist standpoint but, rather, to acquiesce in its rule, and thus in the overriding materialist negativity of metachemical freedom.

2. Similarly, when we examine the underlying reality of chemistry, and thus of realism/nonconformism, the more (relative to most) particle/less (relative to least) wavicle context of phenomenal objectivity in watery impersonality, we reach the conclusion that this is the context which is more (relative to most) damned in terms of the relatively wilful extent of somatic freedom and more (relative to most) cursed with a corresponding degree of spiritual negativity, so that we can posit a weak/humble disposition which conditions psyche towards weakness and humility by the undermining of chemical soul and ego through chemical will and spirit, i.e. in terms of secondary id and primary superego, neither of which are guaranteed to punishingly constrain the phenomenal criminality of the relatively evil context in question from a sensibly nonconformist standpoint but, rather, to acquiesce in its rule, and thus in the overriding realist negativity of chemical freedom.

3. Switching from the female and objective side of the gender fence to its male and subjective side, we find that when we examine the underlying reality of physics, and thus of humanism/naturalism, the more (relative to most) wavicle/less (relative to least) particle context of phenomenal subjectivity in vegetative personality, we reach the conclusion that this is the context which is more (relative to most) saved in terms of the relatively egocentric extent of psychic freedom and more (relative to most) blessed with a corresponding degree of psychocentric positivity, so that we can posit a knowledgeable/pleasurable disposition which conditions soma towards knowledge and pleasure by the undermining of physical will and spirit through physical ego and soul, i.e. in terms of primary natural will and secondary subnatural spirit, neither of which are likely to sinfully reject the phenomenal gracefulness of the relatively wise context in question from a sensually naturalist standpoint but, rather, to acquiesce in its rule, and thus in the overriding humanist positivity of physical freedom.

4. Likewise when we examine the underlying reality of metaphysics, and thus of transcendentalism/idealism, the most wavicle/least particle context of noumenal subjectivity in airy universality, we reach the conclusion that this is the context which is most saved in terms of the absolutely egocentric extent of psychic freedom and most blessed with a corresponding degree of psychocentric positivity, so that we can posit a truthful/joyful disposition which conditions soma towards truth and joy by the undermining of metaphysical will and spirit through metaphysical ego and soul, i.e. in terms of secondary natural will and primary subnatural spirit, neither of which are likely to sinfully reject the noumenal gracefulness of the absolutely wise context in question from a sensually idealist standpoint but, rather, to acquiesce in its rule, and thus in the overriding transcendentalist positivity of metaphysical freedom.

5. Such, at any rate, is the way things tend to be when each gender is free to be loyal to its own hegemonic advantage - females in metachemical and/or chemical sensuality, males in physical and/or metaphysical sensibility, so that we have a dichotomy between, to take but one of the various realities, the most cursed and more (relative to most) cursed freedoms of the one gender and the more (relative to most) blessed and most blessed freedoms of the other gender, the former characterized by somatic predominance and the latter by the predominance of psyche.

6. With the subservient gender to each hegemonic position, however, things are otherwise, and we can differentiate between the least cursed freedom of metaphysical males in somatic idealism and the less (relative to least) cursed somatic freedom of physical males in somatic naturalism, contrasting each of these secondary damned realities with the less (relative to least) blessed freedom of chemical females in psychic nonconformism and the least blessed freedom of metachemical females in psychic fundamentalism, the secondary blessed realities of female sensibility.

7. Therefore the metaphysically damned males are less cursed than their physical counterparts, given the comparatively absolute ratio of soma to psyche, one which conforms to the least particles of somatic idealism as distinct from the less (relative to least) particles of somatic naturalism, while, conversely, the chemically blessed females are more blessed than their metachemical counterparts, given the comparatively relative ratio of psyche to soma, one which conforms to the less (relative to least) wavicles of psychic nonconformism as distinct from the least wavicles of psychic fundamentalism.

8. Consequently there is less philistinism and sin in the metaphysical context of the somatic freedom of will and spirit than in the physical context of such freedom, less folly and unholiness in the absolute philistinism and sin of (idealistic) falsity and woe as distinct from the relative philistinism and sin of (naturalistic) ignorance and pain, while, conversely, there is more civility and punishment in the chemical context of the psychic freedom of ego and soul than in the metachemical context of such freedom, more goodness and unclearness in the relative civility and punishment of (nonconformist) strength and pride as distinct from the absolute civility and punishment of (fundamentalist) beauty and love.

9. But the philistinism and sin of even the physical context of somatic freedom pales to shadowy insignificance beneath the barbarity and crime of the chemical context of somatic freedom, the relative barbarity and crime of (realistic) weakness and humility, the more (relative to most) particles of which contrast with the less (relative to least) particles of its male counterpart in what is, after all, a secondary order of damnation/cursedness, whilst up above, in the noumenal heights, the philistinism and sin of the metaphysical context of somatic freedom is even more secondary, in the least particles of falsity and woe, to the most particle negativity of metachemical soma, the absolute barbarity and crime of (materialistic) ugliness and hatred which is as evil and clear as the primary order of damnation/cursedness can get.

10. Therefore the metaphysical fool is at an even greater sensual disadvantage to his physical counterpart in the standing of secondary damnation/cursedness to primary damnation/cursedness - one that is absolute as distinct from relative.

11. Contrariwise, the civility and punishment of even the chemical context of psychic freedom pales to shadowy insignificance beneath the culture and grace of the physical context of psychic freedom, the relative culture and grace of (humanistic) knowledge and pleasure, the more (relative to most) wavicles of which contrast with the less (relative to least) wavicles of its female counterpart in what is, after all, a secondary order of salvation/blessedness, whilst up above, in the noumenal heights, the civility and punishment of the metachemical context of psychic freedom is even more secondary, in the least wavicles of beauty and love, to the most wavicle positivity of metaphysical psyche, the absolute culture and grace of (transcendentalist) truth and joy which is as wise and holy as the primary order of salvation/blessedness can get.

12. Therefore the metachemical good are at an even greater sensible disadvantage to their chemical counterparts in the standing of secondary salvation/blessedness to primary salvation/blessedness - one which is absolute rather than relative.

13. Be that as it may, primary salvation, whether effectively its own justification in physics, or justified by the blessed end towards which it aspires, as in metaphysics, is that which delivers to males the culture and grace, wisdom and holiness, of psychic freedom, wherein ego and soul are free to condition soma after their own natures or, rather, nurtures, and to subordinate not only physical and/or metaphysical soma to themselves but, in the interests of gender harmony and social cohesion, chemical and/or metachemical soma, with the inflanking of will and spirit by natural will and subnatural spirit allowing to the correlative psyche a secondary mode of salvation/blessedness in which ego and soul are less spiritual or instinctual than would otherwise be the case and more given, in consequence, to the civilized punishment, or curtailment, of barbarity and crime, evil and clearness.

14. But such secondary salvation/blessedness should never be confounded with its primary counterpart on the male side of the gender fence, and any attempt to hype goodness and unclearness at the expense of wisdom and holiness can only undermine the latter and render the former all the more difficult of attainment.

15. Females are not male and neither should they be regarded as the equals of males. Only a fool, avowedly sinfully male, would innocently believe that males and females were equal, i.e. identical or the same, and therefore deserving of equal treatment and standing, except on the basis of being either noumenally upper class in metachemistry and metaphysics or phenomenally lower class in chemistry and physics.

16. The truth of the matter, which the majority of people find difficult if not impossible to swallow, and which is one of the reasons why philosophy can never be - nor should ever aim to be - popular, is that they are opposites, opposites in factual sanity and truthful sanity, dramatic objectivity and philosophic subjectivity, and opposites in illusory insanity and fictional insanity, poetic subjectivity and prosodic objectivity, the former appertaining to the secondary damnation/cursedness of males in subordination to factual sanity, and the latter to the secondary salvation/blessedness of females in subordination to truthful sanity.

17. You can sit amorally and androgynously on the fence as much as you like, but the society you live in is less able to function on an amoral basis than on one that makes for social cohesion, whether immorally in relation to the facts and illusions of evil and folly, clearness and unholiness, or morally in relation to the truths and fictions of wisdom and goodness, holiness and unclearness.

18. Such a dichotomy, between immoral and moral societies, does exist in the world, not least of all in the British Isles, but the pressures of immorality, and thus of factual sanity coupled to illusory insanity, have steadily increased to a point where they are if not everywhere officially, then certainly unofficially the ruling realities of contemporary society, not least of all because of the dominance of objective media like radio and, especially, television and related visual norms.

19. Therefore even officially rationalistic societies find themselves increasingly operating under the sway of those empirical societies for whom social immorality is the prevailing ethos, the corrupt ethos of barbarity and crime, coupled, in subordinate vein, to philistinism and sin, with triangular consequences, as already described.

20. All peoples are now effectively in the same boat, a viciously immoral boat dominated by the raging currents of free will and free spirit, and constraining and subordinating ego and soul to its somatic rule. All Western peoples, whether Protestant or Catholic, or otherwise, find themselves living under the darkness of somatic freedom, which has become the principal if not in some instances sole notion of freedom, the only sort of freedom people have ever known or ever expect to know.

21. I, however, teach an alternative and better freedom, a freedom of the ego and soul, of wisdom for some and goodness for others, of holiness for some and unclearness for others, as also the means whereby this promise of salvation from the damnable realities of contemporary secularity may be peacefully achieved, achieved, that is, by using the secular enemy's own weapon, the democratic process, and precisely in order to elect for religious sovereignty and the deliverance from somatic darkness that such a sovereignty would permit, deliverance, in other words, to the psychic light of 'Kingdom Come', wherein not secular negativity but ecclesiastic positivity would be the prevailing ideal, and the State, duly transmuted, accordingly became subordinate to the Church, to the 'New Church' (the Centre) of Social Transcendentalism, triadic Beyond without otherworldly end.