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TERMINOLOGICAL
DICTIONARY
OF
SOCIAL
TRANSCENDENTALISM
Aphoristic
Philosophy
Copyright
©
2011
John O'Loughlin
______________
A
ABSOLUTE:
Behind
or
beyond
relativity,
the absolute is subatomically
defined in relation to a ratio of either most particles/least wavicles or most wavicles/least
particles
in
any
given
element and/or elementino (as
germane to sensuality and/or sensibility).
Thus absolutism is less than fully or completely absolute but,
nevertheless, is not relative, in the sense of molecular.
In disciplinary terms, both science and
religion are held to be absolute, particularly in their per
se,
or metachemical and metaphysical,
manifestations.
ACTING:
That
which
acts
does
so, more often than not, from an unconscious
predisposition, and isn't necessarily synonymous with doing, as in the
case of
those patterns of behaviour which follow from conscious volition. In fact, to do is to act consciously, or
wilfully, whereas acting for its own sake or independently of conscious
volition follows from the impulsive promptings of the id, and is
therefore less
intentionally evocative than unintentionally instinctive.
AFTERLIFE:
Period
following
death
during
which chemical changes in the brain and/or
nervous system engender experience of an 'inner light' which
effectively brings
one face-to-face, as it were, with the self, whether negatively or
positively,
for better or worse, at one planar level or another, according to the
way one
had generally lived. I happen to believe
that this condition of self-realization lasts until such time as either
extensive decomposition or artificial incineration of the corpse puts
an end to
it, thereby rendering the Afterlife less than everlasting.
Yet the condition itself would be
sufficiently permanent, or continuously persistent, in itself as to
warrant
equation with Eternity. However, I also
happen to believe that just as man can artificially terminate the
afterlife
experience, whether from moral ignorance or fear, so he should be able
to
artificially reproduce it, effectively 'resurrecting the dead' by
creating
afterlife-type experiences synthetically, with the aid of certain
drugs,
including LSD, and thereby sustain life beyond natural decomposition
via
technological stratagems ultimately aimed at man's overcoming and
transmutation, via a cyborg-like
transition, into a
post-human species capable, with further refinements, of living for
ever, i.e.
eternally, and in relation to a variety of afterlife-type experiences,
some of
which would be synthetic and others super- or, rather, subnaturalistic. Obviously,
such
a
procedure
will take time,
much time, and be conducted over several generations of human life. But I believe it is possible, and should be
pursued as a superior alternative, symptomatic of evolutionary
progress, to the
'natural' afterlife of the grave. I also
happen to think that it can only be pursued, systematically and
officially,
within the context of 'Kingdom Come', i.e. under the reign of religious
sovereignty on a mass scale, such that would, theoretically speaking,
have
saved the People, should they desire salvation, from 'sins and/or
punishments
of the world', viz. the contemporary contexts of mass political
sovereignty and
their social concomitants. Therefore up
until the dawn of 'Kingdom Come', the prospect of a synthetic and/or subnaturalistic Afterlife with the potential to
last for
ever ... will have to be put on hold, since it is not something that
can come
to pass while 'the world' still exists and the Afterlife, with due
'naturalistic' limitations, is accordingly no more than a peripheral
event
tangential to life as we generally know it.
AIR:
The
fourth
and
most
evolved element, germane to metaphysics.
Air is unseen and universal, profound and
omnipresent, and is the mystical, or subnatural,
element
par
excellence. As a
type of spirit, air corresponds to a secondary order of Heaven, a
Heaven not of
being (soul) but of giving (spirit).
AIRWAVES:
The
outer,
or
sensual,
mode of metaphysical spirit, which corresponds to a
theocratic as opposed to a meritocratic
orientation,
and generally implies a preference for 'once born' over 're-born'
metaphysics
by those who avail of the airwaves by listening to music, song, poetry,
etc.,
in typically Western and, in particular, Catholic vein.
ALLAH:
Name
given
to
God
within Mohammedanism, albeit to God conceived in relation
to the
Cosmos, and therefore on terms deriving from the Jewish notion of God
as
Creator of the world and of life in general.
Therefore analogous, in a way, to both Jehovah and the Father,
except
that, like Jehovah though unlike the Father, Allah corresponds to noumenal objectivity, the metachemical
objectivity of what is in effect a female position compared with or,
rather,
contrasted to the male position ... of metaphysical subjectivity, the noumenal subjectivity of both the Father
vis-à-vis Christ
and, within Middle-Eastern religion, Satan vis-à-vis both Jehovah (superfeminine) and Allah (subfeminine),
neither
of
which
are
as godly as convention would have one believe!
But if, in Social Transcendentalist
philosophy, Allah is less divine than diabolic, 'He' is diabolic with a
sensible as opposed to a sensual disposition, the disposition, one
could argue,
of the planet Venus as opposed to the central star of the Galaxy, as,
indeed,
to the stellar plane in general. Thus,
like Jehovah, 'He' is in opposition to Satan, but in opposition from a
different,
if not contrary, standpoint, the standpoint of subfeminine
objectivity as against superfeminine
objectivity. Yet in Mohammedanism no
less than Judaism, Satan is regarded as the Devil, his submasculine
subjectivity in sequential time due target for denigration from the
female
standpoints of spatial space and repetitive time, so that both superfeminine sensuality (Jehovah) and subfeminine
sensibility (Allah) continue to assume moral superiority over him....
Falsehood, to be sure, but then established religions of this nature
invariably
accept a female hegemony pretty much as a matter of course.
ALPHA:
The
beginnings
as
opposed
to the endings, but also that which is objective,
and
hence female, rather than subjective, and hence male, whether in
sensual or in
sensible terms.
AMORAL:
Any
position
of
compromise
between immoral and moral alternatives, whether
it be worldly, and phenomenal, or
supra-worldly, and noumenal, the latter of
which I have customarily identified
with the notion of Limbo. Be that as it
may, an amoral person is either androgynous in what amounts to a
balance
between feminine and masculine (phenomenal) or diabolic and divine (noumenal) alternatives, or simply given to a
compromise
with that which pertains to the opposite gender from the standpoint of
the
gender to which he/she pertains, be it phenomenal or noumenal,
lower class or upper class. In this
looser and arguably more prevalent concept of amorality, the amoral
person is
basically immoral or moral, objective or subjective, female or male,
but
disposed to compromise with his/her opposite.
ANALOGUE:
The
establishment
of
a
parallel between two or more seemingly unconnected
contexts or subjects, the better to understand how they relate to each
other. Hence, in music, harmony stands
to rhythm, melody, and pitch as soma to psyche, thereby indicating that
while
harmony corresponds to will, rhythm, melody, and pitch correspond to
ego ...
from subego (soul) and ego proper to
superego
(mind). Furthermore, harmony is itself
divisible on a three-way basis between rhythmic harmony (involving chordal repetition), melodic harmony (involving chordal variation), and pitchful
harmony (involving broken chords), each of which more exactly
corresponds to
the subwill (id), the will, and the superwill (spirit), so that we have a 'Three in
One' of
musical soma corresponding to sub-unconsciousness, unconsciousness, and
super-unconsciousness, a parallel, in will, to the 'Three in One' of
musical
psyche, viz. rhythm, melody, and pitch, corresponding, in ego, to subconsciousness, consciousness, and superconsciousness.
ANGEL:
Traditionally
conceived
as
messengers
of God and/or the gods, angels are
usually regarded as being androgynous or hermaphrodite, though it is
hard to
avoid equating them with an unequivocally female disposition in
relation to the
light, as if they were that which issued from the stellar body and/or
bodies
rather than the stars as such, identifiable, by contrast, with the gods. Conversely, demons would have a male
disposition in relation to the heat, as if they issued from the sun,
the solar
body, and were no less of an extrapolation from the Devil than angels
could be
regarded as having been extrapolated from God.
Of course, with my Nietzschean 'transvaluations', I happen to believe that
angels and
devils should have a stellar association and demons and gods, by
contrast, a
solar association, since I do not hold to the view that God preceded
the Devil,
and would not regard angels, in consequence, as standing closer to God
and
demons, by contrast, as standing closer to the Devil.
On the contrary, the view I take confirms my
conviction that, just as the stellar light preceded the solar heat, so
angels
preceded demons as star-devils preceded sun-gods. The
angel
is
indeed
closer, as light, to the
stars, but it is the stars which, in Social Transcendentalism, are
diabolic in
their metachemical objectivity, and the
angel which
is accordingly the 'messenger of the Devil and/or devils'.
ANTICHRIST:
The
negative
counterpart
to
Christ, having more to do with ignorance and
pain
than with knowledge and pleasure. Thus literally the inorganic mode of voluminous volume,
or sensible
vegetativeness, as germane to phenomenal
subjectivity. However, in a
looser and somewhat more gender-based context, the Antichrist is that
which is
ranged against Christ or Christianity from a female point of view,
specifically
from the water-biased positions of those denominations which both
refuse to
countenance the (vegetative) figure of the Crucified Christ on the
Cross and
reject the Eucharist. Such Protestant,
and specifically Puritan, denominations could be regarded as being
ranged
against Anglo-Catholicism in Antichristic
fashion,
since the Anglican Christ effectively gets to play 'fall guy' for
Puritan
denigration within the inverted triangle of so-called Protestant
solidarity or,
as it might alternatively be called, British civilization.
Outside the phenomenal parameters of
Christianity, however, it is difficult to conceive of the term
'Antichrist'
having any applicability or relevance, since other than simply
signifying one's
being against Christianity, it is more usually vis-à-vis both the
Catholic
(non-triangular) and Protestant (triangular) types of society that such
a term
exists, and exists within a negative, or oppositional, relationship to
them.
ANTI-NATURAL:
That
which
is
anti-natural
is metachemical, and hence fiery, the
element which corresponds, in its magical appearances, to the will per
se, or metachemical unconsciousness (soma).
ANTI-VALUES:
The
negative
counterparts
to
or equivalents of anything positive.
Anti-values include such instinctual and
intellectual attributes of power and form as ugliness, weakness,
ignorance, and
falsity, as well as such spiritual and emotional conditions,
respectively
applying to glory and contentment, as hatred, humility, pain, and woe. Generally speaking, such negative values are
regarded, in my philosophy, as deriving from inorganic as opposed to
organic
factors, and are thus considered to have a cosmic (noumenal)
and/or
a
geologic
(phenomenal)
basis in life, a basis owing more to female
than
to male influences.
APHORISM:
Aphorisms
are
akin
to
maxims, if slightly longer, as a rule, in that they
illustrate a commitment to time and space by the writer, more usually a
philosopher, which allows him to do literary justice to the divine
and/or
sublime. As one of the four principal
modes of philosophical presentation (the others being essays,
dialogues, and
verse), the aphorism alone corresponds to metaphysics, and thus to
philosophy per
se. The genuine philosopher, a
metaphysician,
will thus be one who utilizes aphorisms, or aphoristic notes, for
purposes of
metaphysical exegesis. One could argue,
more pedantically, that whereas the sensual metaphysician utilizes
maxims, theocratically, in time, the
sensible metaphysician
utilizes aphorisms in space, thus bringing metaphysics to a meritocratic
head.
A
POSTERIORI:
When
used
in
terms of denoting from effect to cause, it can be
maintained that things proceed from wavicle
to
particle, as from ego to will, rather than vice versa.
APPEARANCE:
That
which
is
apparent
tends to be of the will rather than of the soul or
anything in between, like the spirit and the ego, and is therefore doingful rather than beingful,
superficial
rather
than
profound,
of elemental particles rather than elemental wavicles,
and indubitably evil rather than wise. Whether
it has to do with the first-rate
appearance of metachemical will (antinatural),
the second-rate appearance of chemical will (supernatural), the
third-rate
appearance of physical will (natural), or the fourth-rate appearance of
metaphysical will (subnatural), evil it
remains, and
antithetical, in consequence, to the wisdom of essence.
But appearance cannot be destroyed or removed
in the interests of essence! On the
contrary,
one can only exchange one sort of appearance for another in the
interests of a
corresponding kind of essence, since without it there would be no
possibility
of essence, not to mention quantity and quality, those intermediate
positions.
A
PRIORI:
When
used
in
terms of denoting from cause to effect, it can be maintained
that
things proceed from particle to wavicle,
as from
spirit to soul, rather than vice versa.
ARISTOCRACY:
Rather
than
taking
the
view that aristocrats are akin to 'angels' vis-à-vis
autocrats, I have tended to regard them as illustrative of more
sensibility
than sensuality in relation to the realm of noumenal
objectivity, so that they exist as a category in their own right and
quite
independently of autocrats. In fact,
whereas autocracy exemplifies for me a superfeminine
disposition, aristocracy exemplifies a subfeminine
disposition having more to do with time than space within the metachemical axis, necessarily Cupidian,
of noumenal objectivity.
Hence autocrats and aristocrats are two
aspects of the same freedom, a ruling freedom stretching from
sensuality to
sensibility in space-time devolution, as from the stars, or a
particular star
(like the central star of the Galaxy) to the planet Venus negatively,
in
relation to the inorganic, and from the eyes to the heart positively,
in
relation, by contrast, to the organic.
ART:
In elemental terms, art is the metachemical
branch of the Arts par
excellence, though in relation to the various linear
planes, whether noumenal or phenomenal, it
is the art
form of space par excellence, with particular reference, in
sensuality,
to spatial space. It is also, on that
account, the art form of beauty, as of the Beautiful.
ART
SUBDIVISIONS:
Art
conceived
as
being subdivisible
into painting, the metachemical per
se
of art; water colouring, the quasi-chemical 'bovaryization'
of
art;
crayoning,
the
quasi-physical 'bovaryization'
of
art;
and drawing, the quasi-metaphysical 'bovaryization'
of
what,
in
relation
to art proper, viz. painting, is a metachemical
art form par excellence.
ART-FORM
ELEMENTS:
The
Arts
range
from the metachemical magic
of art (painting) to the metaphysical mysticism of music via the
chemical gnosticism of literature and the
physical classicism of
sculpture, as from fire and water on the objective, or female, side of
life to
vegetation and air on its subjective, or male, side.
ATHEISM:
In
conventional
usage,
atheism
signifies disbelief in God, but in the more
ideologically-conditioned context to which I generally apply the term
it signifies
a rejection of sensual metaphysics and the theistic concept of God as
Father,
Creator, Almighty, etc., which usually obtains in religions like
Christianity. It is therefore the
starting-point for an alternative concept of God, or godliness, based
not in
the Cosmos but in the self, and on the sensible, or
're-born',
terms of a meritocratic orientation such
that
requires a respiratory, or impressive, order of willpower.
Thus a Social Transcendental atheist is such
only by dint of being deistic in relation to metaphysical sensibility. He is also against concepts of God which are
either less than properly metaphysical or, worse again, patently metachemical, as in the rather more autocratic
context of
religions which identify the concept of God with a 'First Mover', i.e.
with a
stellar rather than a solar or, in organic terms, an optical rather
than an
aural basis. However that may be,
atheism is against theism in all
its
various permutations ... from polytheism and monotheism to pantheism,
and an atheist,
in the above sense, will not be one to champion theology or theosophy
or
theocracy in consequence! For him, on
the contrary, the concept of God, of Deity, can only be deistic, never
theistic!
ARTIFICIAL
REPRODUCTION:
Social
Transcendentalism,
and
by implication this philosopher, is
more radical in its approach to artificial reproduction than simply to
equate
such a thing with artificial insemination of prospective mothers,
looking
beyond the contemporary genetic horizon to a future of virtually
infinite
possibility, in which whole artificial reproductive systems -
artificial wombs,
so to speak - would be at work replacing the functions traditionally
upheld by
women. Such womb-like incubators would
perform all or most of the tasks carried-out by natural wombs, thereby
enabling
a more advanced civilization, orientated towards the superhuman, to
dispense
with conventional reproductive techniques, the better to cultivate the
various
spiritual, intellectual, and emotional rights characterizing an age
and/or
society that was distinctly post-worldly and, indeed, otherworldly in
its
unequivocally omega-oriented religious bias.
With such sophisticated methods of artificial reproduction, it
should
become possible to maintain a consistent population base, as well as to
genetically discriminate against certain categories of physically
and/or
mentally undesirable elements, effectively excluding them from the
birth pool.
ATOMS:
Combinations
of
various
elements,
including photons, protons, electrons,
positrons, neutrons, and deuterons, which constitute the basis of
matter,
whether in sensuality or sensibility. In
the latter instance, atoms may also be composed of various elementinos,
including photinos, protinos,
electrinos, positrinos,
neutrinos,
and
deuterinos, which are held to be
smaller particles with a larger wavicle
capacity. Whatever their composition,
atoms should be identifiable as either noumenal
or
phenomenal, according to whether they are predominantly and/or
preponderantly
composed of photons/photinos and protons/protinos on the one hand, or of electrons/electrinos and neutrons/neutrinos, not to
mention their
more radical counterparts, viz. positrons/positrinos
and deuterons/deuterinos, on the other hand.
AUTOCRACY:
Corresponding
to
the
stellar
'First Mover' rather than to the solar 'Fallen
Angel', or as one could say, 'Second Mover', autocracy is objective in
sensual,
or 'once born', terms, and autocrats are accordingly people of a superfeminine disposition who rule over
societies in which
the freedom of the sensual manifestation of noumenal
objectivity is acknowledged and even respected.
Thus autocracy ties up, in every sense, with the concept of
'First
Mover' as God, and the autocrat is akin, in his noumenally
objective sensual freedom, to such a 'First Mover'.
In terms of my philosophy, with its Nietzschean-type
'transvaluations',
however, this would make him a devil incarnate.
AUTUMN:
Metaphysical
season
of
the
year par
excellence, during which air
(wind) is the prevailing element.
AXIS:
Any
of
two
planes
diagonally bisected in either a falling (devolutionary)
or a
rising (evolutionary) manner, according to the gender-orientation, in
both noumenal (space and time) and
phenomenal (volume and mass)
contexts. An axis can therefore be
defined in one of four ways, viz. in relation to space-time devolution,
volume-mass devolution, mass-volume evolution, or time-space evolution,
with
those on the falling (devolutionary) side objective, and hence female,
but
those on the rising (evolutionary) side subjective, and hence male. In the former instances, axes will be either metachemical (noumenal)
or
chemical
(phenomenal),
whilst
in the latter instances they will be
either
physical (phenomenal) or metaphysical (noumenal). Both noumenal
axes
are upper class, whereas their phenomenal counterparts are lower class.
B
BARBARISM:
The
metachemical antithesis to culture,
barbarism
and/or barbarity is ever the focus of a wilful, or power-based,
hegemony, such
that accrues to the noumenal objectivity
of
space-time devolution and accordingly has a diabolic correlation, in
which evil
is in its per
se manifestation. The barbarous is ever
superfeminine
in sensuality and subfeminine in
sensibility, whether
in negative (and materialist) or in positive (and fundamentalist)
terms, as
befitting an inorganic/organic dichotomy.
There is consequently a sense in which not only ugliness and
hatred, the
negative attributes of metachemical
barbarism or,
more correctly, antibarbarism, but beauty
and love
are barbarous attributes, as characteristic of a positive manifestation
of the
Devil and Hell within metachemical
barbarism. The eyes and the heart, as
applicable to the
organic mode of space-time devolution, are consequently the barbarous
organs par
excellence, in complete contrast to the cultural organs of
metaphysics, viz.
the ears and the lungs, as applicable to the organic mode of time-space
evolution. In environmental terms, it
could be argued that the city, especially where its buildings are
square and/or
predominantly rectilinear in skyscraper-like fashion, is synonymous
with
barbarism, unlike, by comparison, the civilized context of the town,
which has
less to do with fire than with water, and thus less to do with the
concept of
'solidified slag', or concrete, than with channels for the storage
and/or
facilitation of domestic water.
BEAST:
Generally,
the
'once
born',
or sensual, male is vulnerable to being identified
with 'the beast' from the point of view of sensual females, since the
sensual
male, be he submasculine or masculine, noumenal or phenomenal, tends to play 'fall guy'
for
denigration from 'on high', be it the superfeminine
'highness' of the noumenal female or the
feminine
'highness' of the phenomenal one. And
'the beast' is synonymous, in this context, with the Devil, viz. Satan
and/or
Pan, and thus with that which is deemed to be morally inferior to God. In actuality, however, 'the beast' is closer
to God and/or man, though this is intelligible only if one is capable
of 'transvaluating', in almost Nietzschean
vein, conventional and traditional notions of religious hierarchy and
can
understand, in consequence, that it is not God Who precedes the Devil
in this primitivistic context of
theological religion, but, on the
contrary, the Devil Who precedes God, like light preceding fire, or the
stellar
plane preceding the solar one. Then it
is that the identification of 'the beast' with the Devil becomes
untenable,
since, in actuality, the Devil is more angelic, in the stellar light,
than
beastly, in the solar fire. However that
may be, it is the 'Fallen Angel' which is identified, in the Bible,
with the
Devil, viz. Satan, and so it is males who, in their subjective
correspondence
to 'fallen angels', continue to be identified, in sensual terms, with
'the
beast'.
BEAUTY:
Apparent
and/or
qualitative
attribute
of, in particular, metachemical
elements and/or elementinos, viz. photons
and/or photinos, stretching from spatial
space to repetitive time
in space-time devolution, the Cupidian
axis of noumenal objectivity.
Beauty is a positive manifestation of the diabolic, whether in
primary
terms with regard to metachemical power
(elemental
particles) or in secondary terms with regard to metachemical
ego (molecular wavicles), the difference
between
unclear evil and unclear folly, metachemical
mother
and daughter.
BEING:
The
condition
of
soulfulness
which lies at the core of the self, being is
that
which is essential as opposed to apparent, and which is caused by a
reaction to
spirit, be it metachemical, chemical,
physical, or metaphysical. Thus there are
four main kinds of positive
being both in sensuality and sensibility, as well as their negative
counterparts. Firstly, there is the
being of metachemistry, which is loving
and/or
hating; secondly, there is the being of chemistry, which is proud
and/or
humble; thirdly, there is the being of physics, which is pleasurable
and/or
painful; and, fourthly, there is the being of metaphysics, which is
joyful
and/or woeful. Positive being therefore
progresses from the least being of love to the most being of joy via
the less
(relative to least) being of pride and the more (relative to most)
being of
pleasure, as from fourth- to first-rate being via third- and
second-rate
being. Conversely, negative being
regresses from the most antibeing of
hatred to the
least antibeing of woe via the more
(relative to
most) antibeing of humility and the less
(relative to
least) antibeing of pain, as from first-
to
fourth-rate antibeing via second- and
third-rate antibeing.
Thus, in
general terms, the more love the less hatred, the more pride the less
humility
(if not humiliation), the more pleasure the less pain, and the more joy
the
less woe, or vice versa. Whereas
positive being is supreme, whether it be metachemical,
chemical,
physical,
or
metaphysical,
negative being, or antibeing,
is
primal,
since
it derives not from the organic but from the inorganic,
whether in noumenal or in phenomenal terms. Thus whereas positive being is either
universal (noumenal) or personal
(phenomenal), its
negative counterpart will be either cosmic (noumenal)
or
geologic
(phenomenal).
BEYOND,
THE:
That
which
lies
beyond the world, be it the Christian Other World of
the
grave-based Afterlife, or the concept, upheld by me from a Social
Transcendentalist and effectively Superchristian
standpoint, of a three-tier structure of religious praxis germane to
'Kingdom
Come'. In either case, the Beyond lies
beyond the mundane or temporal life of the world, since it pertains to Eternity, however one chooses to interpret such a
concept. Also, at this point in time,
'Kingdom Come',
as a society centred in the concept of religious sovereignty, is
'beyond the
pale' of society as generally constituted, since political sovereignty
is the
prevailing norm of modern life, and the notion of a society centred, by
contrast, in religious sovereignty is still, alas, beyond most people's
comprehension.
BINDING:
The
opposite
of
freedom,
binding is germane to the subjective and hence
male side
of life, particularly when that side is ascendant or hegemonic, and
subjective
values, usually of a Christian nature, are accordingly upheld. For, unlike freedom, binding is conservative,
whether in phenomenal, and moderate, terms or, more metaphysically, in noumenal, and extreme, terms, wherein we are
thinking of
ultra-conservatism. Men may be 'born
free' but, as mature adults, they generally elect to be 'bound' to some
subjective undertaking or institution, thereby standing apart from the
temptations of libertarianism, as especially congenial, by contrast, to
females. For females remain, like Eve,
the champions, covertly or overtly, of freedom, and freedom can and, in
the
late twentieth-century, did triumph over
binding, as witness the influence of what may be called Anglo-American
civilization not just on the West but on the entire world, with few if
any
exceptions. Thus the male struggle for
binding is rendered even more difficult in such an age than it would be
at
other, more subjective times, and right-wing movements accordingly find
themselves under a cloud of libertarian dissent. Nonetheless
life,
and
by
implication the
world, continues to be a gender struggle, and a heathenistic
hegemony can be overturned and relegated to historical oblivion if the
will is
there, on the part of a sufficient number of enlightened males, to
overturn it,
in the interests of a conservative alternative, whether Christian or,
hopefully
for the future, Superchristian, i.e.
Social
Transcendentalist.
BLESSED:
Blessed
in
positivity, from least blessed in metachemistry to most blessed in metaphysics via
less
(relative to least) blessed in chemistry and more (relative to most)
blessed in
physics. Also from least blessed in
positive science to most blessed in
positive religion
via less (relative to least) blessed in positive politics and more
(relative to
most) blessed in positive economics, whatever the elemental context.
BLOCKING
DEVICES:
Futuristic
concept
having
reference to the possibility of large
heat-resistant panels being sited in space in order to filter and/or
refract
certain types of cosmic rays, principally, though not exclusively, with
intent
to reducing the extent to which mankind are influenced by the Cosmos,
to the
detriment of universal and/or personal 'rebirth' and a more
omega-oriented
disposition, properly 'transvaluated', in
consequence. Thus to physically
undermine the power of the alpha, as of 'the Almighty', as a
precondition of or
complement to a more unequivocally evolved commitment to the omega -
such is
the role which Social Transcendentalism reserves for its concept of
blocking
devices.
BLOOD:
A
metachemical, and hence fiery, substance
that stands
closer, in the human body, to Hell than to Heaven, being the type of
spirit
that corresponds to a primary Hell in due objective terms.
In fact, compared to saliva and/or amniotic
fluid, blood is a second-rate order of spirit, though one based in
sensibility
as opposed, like sight-light, in sensuality.
BOURGEOIS:
More
usually
derogatory
term
for members of the business community in an age
and/or society in which the folk, or working class, are hegemonic.
BOVARYIZATION:
Anything
which
is
not
in its per
se, or most genuine,
manifestation, be it in connection with the will, the spirit, the ego,
or the
soul, or negative equivalents thereof, is definable as 'bovaryized',
with different ratios or degrees of 'bovaryization'
in
accordance
with
the
elemental context.
BRAIN:
The
brain
is
not
the self but a not-self corresponding to the phenomenal
plane of
volume, with particular reference to voluminous volume, or, in
elemental terms,
sensible vegetativeness.
The brain is therefore a tool of the self
which, besides carrying out a number of regulatory functions vis-à-vis
the body
in general, normally works on a subconscious basis, whether in
connection with
dreams or thoughts. Conscious thought,
which may be defined as cogitation, differs as much from subconscious
thinking
as, say, conscious breathing, or meditation, from subconscious, or
unreflective, breathing, and therefore it could be maintained that most
of the
time we are not aware, in the conscious sense, of thought, even though
the
brain is continually thinking on a subliminal basis.
BRAIN
STEM:
Oldest
part
of
the brain, which links the brain proper to the central
nervous
system and can be regarded as constituting a fusion area between the
sensibly
phenomenal not-self, or brain proper, and the self, the central nervous
system,
which stretches down the spine by means of the spinal cord.
BREAST:
The
distinction
between
female
breasts and male breasts is an important
indication
of the inequalities which exist between the genders in relation, for
example,
to transcendental meditation. For women
do not, with few exceptions, possess the same advantage as men in being
able to
cultivate spiritual lightness and take such lightness seriously, since
they are
burdened by the fluidal heaviness of their milk-laden breasts to an
extent, in
most cases, that, even without other prohibitive factors, precludes all
but a peripheral
and, as it were, insincere commitment to transcendental meditation. Quite apart from the radical degree and type
of subjectivity implied by TM being incompatible with creatures rooted
in the
objective, in objectivity, women are simply not in a physiological
position, as
a rule, to be able to cultivate spiritual lightness in the lungs when
their
breasts are so heavily obtrusive and likely to interfere, in a
sensuously
subversive manner, with respiratory sensibility.
BREATH:
The
inner,
or
sensible,
mode of metaphysical spirit, which corresponds to a
meritocratic as opposed to a theocratic
orientation, and
generally implies a preference for 're-born'
over
'once-born'
metaphysics
by
those who avail of the breath for purposes
of
transcendental meditation, specifically committed to consciously
concentrating
on its risings and fallings, its inhalations and exhalations, its will
and
spirit, in the interests of soulful redemption of the ego.
BRIGHTNESS:
Apparent
attribute
of
fire,
brightness is germane to metachemical
will.
'BRITANNIA':
Name
given
to
the
so-called 'ruler of the seas' which
BUREAUCRACY:
Like
aristocracy,
but
unlike
autocracy, bureaucracy is illustrative,
it seems to me, of more sensibility than sensuality, being the sensible
counterweight to democracy within the chemical axis of volume-mass
devolution,
a necessarily feminine axis that is closer to water than to fire,
albeit no
less disposed, in its own phenomenal terms, to freedom.
Thus bureaucrats are the phenomenal
counterparts to aristocrats, being the class upholding phenomenally
objective
freedom in sensible terms. And just as
aristocracy is a 'fall' (diagonally) from autocracy, so bureaucracy is
a 'fall'
from democracy, the context whereby feminine volume achieves resolution
in
feminine mass, as though chemistry had passed from the tongue to the
womb or,
in negative terms, from the moon to the oceanic aspect of the world.
C
CALMNESS:
Emotional
attribute
of
air,
calmness is germane to metaphysical soul.
CARDINAL
ELEMENTS:
Fire,
water,
vegetation
(earth), and air are defined by me as the four
cardinal elements - fire being metachemical,
or
germane
to
the
noumenal objectivity of
space-time
devolution; water being chemical, or germane to the phenomenal
objectivity of
volume-mass devolution; vegetation being physical, or germane to the
phenomenal
subjectivity of mass-volume evolution; and air being metaphysical, or
germane
to the noumenal subjectivity of time-space
evolution.
CASE:
Social
Transcendentalism
recognizes
-
though does not invariably apply - a noumenal/phenomenal
distinction
between
upper
case and
lower case, the former applying to either metachemical
or metaphysical contexts, the latter to their chemical or physical
counterparts
in what amounts to a volume-mass or mass-volume phenomenal shortfall
from
time-space or space-time noumenality.
CATHOLICISM:
Catholicism
is
by
and
large the mode of Christianity which most approximates to
're-born' vegetativeness, as described
elsewhere,
since, unlike Protestantism, it operates within a non-triangular
hierarchy that
allows the masculine to rise above the feminine and aspire, no matter
how
paradoxically, towards the divine, albeit with a stronger emphasis, due
to
theocratic control, upon the submasculine
divinity of
the Father, corresponding to sequential time, than upon the supermasculine
divinity, corresponding to spaced space, of the Holy Spirit or, more to
the
(Social Transcendentalist) point, the superman, who utilizes holy
spirit, i.e.
the breath, for meditative purposes.
Hence Catholicism, for all its male-oriented hierarchical
binding to
Christian values, falls back, willy-nilly, upon the Father, albeit a
Father
Who, isolated within papal parameters from the full-gamut of pyramidal
factors
within the Superheathen triangle of, for
instance,
Judaism, paradoxically connives at a non-triangular, or Christian,
hierarchy in
which, contrary to heathenistic norms, men
have
effectively climbed beyond women in their adherence to the Cross. Nonetheless, even such a non-pyramidal
Creator is unlikely to encourage a break from Himself, and so
Catholicism
remains tied to the 'kingdom without' even as it affirms, through
Christ, the
penultimate 'kingdom within', the kingdom, in 're-born' vegetativeness,
of cerebral sensibility. Thus sensible unholiness - for vegetation certainly remains
unholy vis-à-vis
air - is obliged to accommodate sensual holiness to the exclusion of
sensible
holiness, the holiness which stretches atheistically beyond the Father,
as
taught and upheld by the Superchristian
prophet of
'Kingdom Come', and Messianic rejecter of Catholicism/Christianity.
CAUSE:
Causes
can
be
direct
or indirect, as well as absolute or relative.
Direct causes invariably precede their
effects, as will precedes spirit, whereas indirect causes, or effective
causes,
produce effects which owe something, though not everything, to the
cause of
which they are the effects. There is
also another and more basic sense in which soma is the cause of psyche,
as
particles of wavicles.
CENTRAL
NERVOUS
SYSTEM:
The
thick
bands of nerve fibres which stretch from the base of
the brain, via the brain stem, down the spinal cord, and which are
responsible
for a variety of somatic and psychic processes, including those
associated with
the id and the soul. In fact, the
central nervous system lies at the core of the human person and is
commensurate, so I maintain, with the self, the root or core from which
everything else, including the greater part of the brain, has evolved. But if the central nervous system, coupled to
the brain stem, is the physiological manifestation of the self, then
the soul,
the ego, and the mind are all definitions of the self in each of its
principal
psychical manifestations, the first subconscious, the second conscious,
and the
third superconscious.
They are psychical aspects, in other words, of both the nervous
physiology of the central nervous system and the organic physiology, or
somatology, of any given not-self and its
selfless
complement of spirit, and thereby exist to these other factors as
psyche to
soma.
CENTRE:
The
term
'Centre'
has
long stood, in my work, for that which is most
omega-orientated, and hence radically centripetal.
Beyond a 'Centre', in this sense, it is
impossible to go, since this is the ne
plus ultra
of evolutionary progress. Thus 'Kingdom
Come' has been described as a 'Centre', even as 'the Centre', although,
these
days, I would reserve that term for the religious rather than
administrative
aspect of things in 'Kingdom Come', with especial reference, in
consequence, to
the three-tier structure of the triadic Beyond, each of whose tiers
would
constitute a separate 'centre'. Hence,
in its administrative aspects, which I have customarily identified with
the
concept of an 'administrative aside' to the said triadic Beyond,
'Kingdom Come'
should be conceived of as a sort of 'Kingdom' or, more to the
executive-presidential point, pseudo-Kingdom, one presided over by a
'God-King', the Second Coming of Messianic prophecy, but it is also, by
definition, the context in which 'the Centre' ... of triadic praxis
attains to
a definitive realization.
CHEMICAL:
This
term
is
used
by me to refer to that which, in elemental terms,
corresponds
to water, and is therefore identifiable, through phenomenal
objectivity, with a
feminine disposition, be it in volume or mass, sensuality or
sensibility. For volume-mass devolution is
the chemical
axis par
excellence, and on that axis chemistry can be negative (and
realistic) or positive (and nonconformist), depending whether it
follows from
an inorganic (geologic) precondition or, on the contrary, from an
organic
(personal) precondition. Either way, the
chemical is always phenomenal, never noumenal,
and
stands
in
a
phenomenally antithetical relationship to the physical, as
woman to
man, or purgatory to the earth.
CHEMICAL
ELEMENTS/ELEMENTINOS:
Electrons/electrinos are
regarded as the chemical elements/elementinos
par
excellence, and therefore those which, in the molecular particles of
their
watery quantities, are of volume-mass devolution in both sensuality
(electrons)
and sensibility (electrinos).
It has also been maintained that positrons
and positrinos are their more radical
counterparts,
as though symptomatic of a Christian, as opposed to a Heathen,
disposition.
CHEMICAL
SALUTES:
Salutes
such
that
parallel volume-mass devolution in the phenomenal
objectivity
of their democratic-to-bureaucratic relativity, from the
extended-hand/arm-to-head of volumetric volume to the
extended-hand/arm-to-chest of massed mass.
CHRISTIANITY:
Christianity
is
the
religion
par
excellence of vegetation,
not of air, water, or fire, though all the other elements come into it
in some
degree, if tangentially to what is properly Christian.
Thus Christianity is, by definition, a
phenomenal, or lower-class, religion whose fulcrum, being vegetative,
is ego,
and hence form. In fact, it is this
association with ego which keeps it masculine, and hence sinful or
sin-conscious, a religion centred in knowledge and therefore
fundamentally
unholy. For contentment in vegetativeness is second-rate, the second-rate
soulfulness
of pleasure, which is always under the shadow, as it were, of
first-rate form,
viz. knowledge, the sinful cynosure, in man, of Christianity. However, Christianity proper is certainly a
sensible, or 're-born', mode of vegetativeness,
in which the knowledge and pleasure are cerebral rather than carnal,
and thus
of volume voluminously rather than of mass massively.
Yet this is still
phenomenal and physical, not noumenal and
metaphysical, and therefore no better than a lower-class male order
of
salvation. And such a 're-born' vegetativeness finds itself anchored to a
'once-born' order
of airiness, the sensual metaphysics of 'the Father', whose 'kingdom
without'
is ever at variance with the 'kingdom within' to which cerebral
sensibility
subscribes.
CHURCH:
The institutional body of Christ, the Church
is distinct
from, though usually implicated in, the State, despite a professed
adherence to
Christ, Whose 'kingdom' is/was not of this world. Nevertheless,
the
Church
remains
an aspect of
the world, since Christianity is a phenomenal religion and more usually
ministers to than transcends the world, as in the performance of
marriage
ceremonies and tolerance of mixed congregations.
CIVILIZATION:
If
nature
is
physical,
then civilization is chemical, the watery mean of a
feminine disposition which glories in pride and/or humbleness,
depending on the
context, i.e. whether positive (and personal) or negative (and
geologic). Civilization is therefore a
phenomenally
objective achievement which embraces volume-mass devolution in due
nonconformist and/or realist fashion. It
is the phenomenal counterpart to nature, and is therefore as far
removed from
nature, or the natural, as anything can be.
But if it is contrary to nature, it is the enemy of barbarism,
as of the
metachemical.
For civilization is good in its spiritual focus, whereas
barbarism is
evil in its wilful or instinctual focus, and good and evil are ever in
competition with each other to secure control, in sensuality, over
folly and
wisdom, viz. nature and culture.
Civilization is incontrovertibly preferable to barbarism, but a
hegemonic civilization determined to keep barbarism under wraps tends
to
dominate nature and exclude culture, neither of which can predominate
except in
relation to sensibility.
CIVILIZED
ELEMENT:
Water
is
the
civilized element par
excellence, and therefore
that which, in its chemical freedom, is phenomenally objective.
CLASS:
Social
Transcendentalism
recognizes
a
noumenal/phenomenal
distinction
between upper class and lower class, the former applying to either metachemical or metaphysical contexts, the
latter to
chemical or physical contexts; the former divisible between diabolic (superfeminine and/or subfeminine)
and
divine
(submasculine and/or supermasculine),
the
latter
divisible
between feminine and masculine in 'upper' (volume)
and
'lower' (mass) manifestations.
CLASS
SLANG:
To
contrast
the
metachemical magic of
fiery 'nobs', whether autocratic or
aristocratic, with the
metaphysical mysticism of airy 'snobs', whether theocratic or meritocratic, and each of these noumenal
class options with the chemical gnosticism
of watery 'slobs', whether democratic or bureaucratic, and the physical
classicism of vegetative 'yobs', whether technocratic or plutocratic.
CLASSICISM:
Appertaining
to
the
phenomenal
subjectivity of mass-volume evolution,
classicism is a physical attribute primarily concerned with qualities,
whether
in relation to knowledge (positive) or to ignorance (negative), the
former
Christian (humanist) and the latter Heathen (naturalist).
Thus classicism has masculine associations,
in keeping with its intellectual basis in physical form.
CLEAR:
Denoting
the
phenomenally
objective
nature of chemical spirit, the primary
spirit of those affiliated, through purgatorial glory, to volume-mass
devolution.
COLDNESS:
Qualitative
attribute
of
water,
coldness is germane to chemical ego.
COLLECTIVISM:
Corresponding
to
the
relativity
of molecular particles and/or wavicles,
collectivism
has
specific applicability to mass
and/or volume, and is accordingly of the world in its femininity and/or
masculinity. Collectivism is therefore a
lower-class phenomenon, with particular reference to chemical politics
(parliamentary) on the one hand, that of feminine collectivism, and to
physical
economics (capitalism) on the other hand, that of masculine
collectivism.
COMPETITIVE:
The
objective,
or
female,
side of life is deemed to be primarily
competitive
(and only secondarily co-operative) in both individual (noumenal)
and collective (phenomenal) contexts, whether with regard to sensuality
or to
sensibility, since objectivity is based in particles, and never more so
than in
the metachemical and chemical elements.
COMPRESSIVE:
Denoting
the
phenomenally
objective
nature of chemical will, the primary will
of those affiliated, through feminine power, to volume-mass devolution.
CONSCIOUS:
The
conscious
mind,
or
ego, is that aspect of psyche, in whichever element,
which is affiliated to the not-self, and thus to will.
It is not integral to the self, or central
nervous system, but depends on the prior existence of will in whatever
not-self
for its conscious definition as ego.
CONSCIOUS
VOLITION:
The ego can choose which type of soma to
utilize, whether in sensuality or in sensibility, as well as contrive
to modify
and/or embellish the somatic not-self to which it relates.
It can even, in extreme cases, deny soma
altogether, thereby electing to die or commit suicide.
For although psyche is
dependent upon soma for its experience, it is not the slave of soma,
and is in
that sense 'free', or able to choose.
Were this not the case, one would never be able to move between
different types of soma; although it is also evidently the case that
gender and
class restrict one's movement to some extent, since one is what one is
by dint
of having a particular type of ego, not several egos!
Now this ego may be able to move between
several types of soma, but it will not be as 'at home' in some of them
as in
others. For although different types of
soma may suggest the possibility of corresponding types of ego, in
actuality
each person is restricted, according to gender and genetic factors, to
a
certain type of ego corresponding to his particular soma, an ego which
will not
easily allow itself to be deflected or sidelined by other types of ego,
but
rather strive to handle other types of soma as best it can, with,
obviously,
variable results.
CONSERVATISM:
Stands
on
the
male
side of life as a subjective alternative to, and rejection
of, libertarianism. Whether the
conservatism be phenomenal (and moderate) or noumenal
(and extreme), it will take a subjective stance in life and thus
advance male
values at the expense of female ones. In
elemental terms, this means that conservatism has associations with
either
vegetation (if phenomenal) or air (if noumenal),
and
will
be
concerned
about the fate of these elements vis-à-vis the
libertarianism
of fire and water. Obviously, phenomenal
conservatism, or conservatism proper, will chiefly be concerned with
vegetation
in its economic and/or religious manifestations, compatible with
capitalism and
humanism, while noumenal conservatism, or
ultra-conservatism, will chiefly be concerned with air in its economic
and
religious manifestations, viz. corporatism and transcendentalism. In fact, it is a firmly held belief of mine
that economics comes first for conservatism and religion first for
ultra-conservatism, thereby distinguishing the per
se
discipline of vegetation, viz. economics, from the per se
discipline of
air, viz. religion. Either way, science
and politics, corresponding in their per se manifestations to
fire and
water, can only be subordinate considerations for conservatives,
whatever their
class.
CONTENT:
Defined
as
the
quantification
of quality, content supersedes form but precedes
contentment,
as the ego becomes spiritualized prior to reverting to soul.
CONTENTMENT:
The
condition
of
essence,
or soul, as quantified quality, or spiritualized
ego,
reacts against the selflessness of spirit and rebounds to the core of
the self,
wherein it is (at least temporarily) redeemed.
Thus contentment is the psychic state lying beyond content, the
subconscious resolution of a superconscious
transmutation of consciousness.
CONVERGENCE:
Things,
i.e.
wills,
converge
in either objective or subjective ways, depending
on their gender. To converge objectively
is to tend towards a point in straight, or barbed, lines, whereas to
converge
subjectively is to tend towards a point in circular, or curved, lines. Like its antithesis divergence, convergence
can be either noumenal or phenomenal,
depending on
the plane and/or axis of the perceived convergence, though it will
always be
sensible.
CO-OPERATIVE:
The subjective, or male, side of life is
deemed to be
primarily co-operative (and only secondarily competitive) in both
collective
(phenomenal) and individual (noumenal)
contexts,
whether with regard to sensuality or to sensibility, since subjectivity
is
centred in wavicles, and never more so
than in the
physical and metaphysical elements.
COSMIC:
The
negative
mode
of
noumenal existence, a
sort of noumenal antilife
at the back of
space/time negativity, which stretches from stellar to Venusian
in space-time devolution and, contrariwise, from solar to Saturnian
in time-space evolution.
CRUEL:
The
metachemical mode of wisdom, whether
negative or
positive. Hence both hatred (negative)
and love (positive) are definable in terms of emotional cruelty, the
essence of
Hell.
CULTURE:
Applies
to
the
noumenal subjectivity of
metaphysics
and to the metaphysical element of air par
excellence, as something
which transcends (goes beyond) nature or the natural, as God transcends
man or
Heaven transcends the earth, or protons and/or protinos
transcend neutrons and/or neutrinos (not to mention their more radical
counterparts, deuterons and/or deuterinos). Culture is therefore the antithesis of
barbarism, which is equally noumenal, and
hence upper
class, but associated with fire rather than air. Thus
music
is
the
cultural art form par
excellence, not art! For
music
is
the
art form of the airwaves, and thus of air.
But there is no culture like self-culture,
and the cultivation of self-awareness through transcendental meditation
is the
highest mode of culture. Being cultured
is thus to be either a subman in
metaphysical sensuality
(aural) or a superman in metaphysical sensibility (respiratory), with
the
latter being very much the salvation of the former, as from outer to
inner,
time to space. Strictly speaking, there
is no culture elsewhere than in metaphysics, for physics is natural,
chemistry
civilized, and metachemistry barbarous.
CURSED:
Cursed
in
negativity,
from
most cursed in metachemistry
to least cursed in metaphysics via more (relative to most) cursed in
chemistry
and less (relative to least) cursed in physics.
Also from most cursed in negative science to least cursed in
negative
religion via more (relative to most) cursed in negative politics and
less
(relative to least) cursed in negative economics, whatever the element.
CYBORG
TRANSITION:
Period
of
time
and technological development in between man and the
post-Human Millennium, the coming time of what, for Social
Transcendentalists,
would be a completely post-human age and society in which the self,
meaning
principally the central nervous system, including the brain stem, was
artificially supported and sustained in collectivistic contexts. The cyborg would
accordingly be more artificial, in its recourse to synthetic organs
and/or
limbs, than man, indeed, would be properly superhuman, if not
supra-human and
ultra-human also, but less artificial, or technologically advanced,
than the
post-human life forms - call them Superbeings,
Supra-beings,
and
Ultra-beings
-
that would have been, or were destined to be,
engineered out of it, with the ensuing Millennium proper.
Hence, considered superhumanistically,
as
it
were,
these
cyborgs would be
transitional
between the ultimate stage(s) of human evolution and the ultimate
stage(s) of
evolution as such, a stemming from man but an intimation of that which
may be
considered to be as much or as far beyond him ... as trees and apes, in
that
order, were behind him in terms of pre-dating, in virtual Edenic
fashion, the rise of man from beast to fully human.
CYCLE:
To
represent
ideas
so
that they recur in modified terms at regular or
various
points in the text ... is to cycle thematically, thereby maintaining a
curvilinear style of composition.
Alternatively, one can cycle aphorisms, etc., in such a way that
their
numbers recur through a series of headings, rather like chapters of a
novel. Either way, the work is
proceeding in a cyclical manner commensurate with a radically
subjective
approach to text, the sort of approach one would associate with a noumenally conservative, or ultra-conservative,
philosopher, and thus with the ne
plus ultra
of philosophy.
D
DAMNATION:
To
fall,
diagonally,
from
either space to time in space-time devolution
(fiery)
or from volume to mass in volume-mass devolution (watery), as from eyes
to
heart in the one case, and from tongue to womb in the other. Either way, a female
progression from virtue to vice, sensuality to sensibility, the
progressive
counterpart to male salvation from sensuality to sensibility. Conversely, to fall, paradoxically, from
either volume to mass in mass-volume evolution (vegetative) or from
space to
time in time-space evolution (airy), as from brain to phallus in the
one case,
and from lungs to ears in the other case.
Either way, a male regression from virtue to
vice,
sensibility to sensuality, the regressive counterpart to female
salvation from
sensibility to sensuality. Thus
what suits the one gender is detrimental to the other, bringing a
corresponding
order of damnation in its train. For the
drive by males towards salvation in sensibility brings damnation for
females,
while, conversely, the drive by females towards salvation, or a return
to
sensuality, brings damnation for males.
DARKNESS:
Apparent
attribute
of
water,
darkness is germane to chemical will.
DEATH:
The
end
of
temporal
life and the gateway to Eternal Life, death happens in
an
instant, although in natural circumstances one could have been
preparing for it
for several months, if not years. If
birth is the alpha of life, then death is its omega, the antithesis to
birth. Born to life, we live to die, and
die we inevitably do, though not invariably because of old age. Death confers our mortality, but the
Afterlife grants us a glimpse of immortality, the immortality of
'Eternal Life'
brought about by chemical changes in the central nervous system. However, such 'Eternity', the eternity of a
permanent condition, does not last for ever, and even the most favoured
corpses
sooner or later decompose to an extent which precludes any further
possibility
of chemically-induced illuminations from within. Thus
the
'dead'
return,
presently, to dust
and ashes, thereby ceasing to exist in anything but name or a
commemorative
plaque.
DEFLECTIVE:
Denoting
the
phenomenally
objective
nature of chemical ego, the secondary ego
of those affiliated, through feminine form, to volume-mass devolution.
DEITY:
Not
to
be
confused
with theity, deity has
nothing to do
with the Cosmos, of a Creator and/or Creators thereof, and everything
to do
with 'God within the self', the God that the superman becomes when he
meditates
transcendentally. Hence the achievement
of deity in the self is not incompatible with an attitude of theistic
rejection
more commonly regarded as atheism. The
Deist will never worship God and/or Gods external to himself or, more
correctly, his self.
DELIVERANCE:
Analogous
to
salvation,
a
people and/or persons can be delivered from freedom
to binding (thraldom), as from Heathen values to Christian values, or
something
similar, if they are of a will and/or mind to be so delivered. For deliverance is the
opposite of liberation, which frees a people and/or persons from
binding, and
more usually on the basis of left-wing revolutionary struggle. Deliverance of a people and/or persons from
freedom, on the other hand, enables them to cultivate subjective values
to the
advantage of their ego and/or soul, although this
counter-revolutionary, or
evolutionary, undertaking will have a male bias and therefore be
conducted at
the expense, by and large, of female values, including the metachemical
freedom of noumenal objectivity and/or the
chemical
freedom of phenomenal objectivity, with particular reference to free
will and
free spirituality. Deliverance is
therefore implicitly anti-libertarian, since it tends to result, if
successful,
in the entrenchment of male values, which are conservative.
DEMOCRACY:
Contexts
of
political
sovereignty
of the world, both in relation to feminine
(watery) and to masculine (vegetative) manifestations, as germane to
parliamentary and to republican alternatives.
Democracy is, by definition, a lower-class mode of politics, and
democrats are, by nature, people of mass and/or volume rather than of
time
and/or space. In fact, the triumph of
democracy ensures that anything appertaining to time and/or space is
marginalized, if not excluded from society, so that both beauty and
truth, the
Devil and God, are less representative of democratic societies than
strength
and/or knowledge, woman and/or man, and tend to be approached, if at
all, only
through the distorting lens of feminine and/or masculine dispositions. Thus both the Devil and God, and by
implication science and religion, are brought low to accommodate the
disciplinary predilections of the world, viz. politics and economics,
which
accordingly take precedence over them in the types of society which,
being
democratic, are specifically of the world, with its mass/volume
parameters. Therefore when 'the meek'
inherit the earth, as they arguably have done under democracy, the
Devil and
God, science and religion, are progressively squeezed out of the
picture or, at
the very least, obliged to bow before woman and man, as before the
world. Democracy is world-affirming but
God-denying. Only the overcoming of the
world can restore eternal values to their rightful pre-eminence, albeit
the
world should only be overcome democratically, and hence peacefully, if
the
right kind of eternal values are to prevail, those associated, needless
to say,
with religion, and, moreover, with its truest and most genuine
manifestation. For only when the People
are delivered from
the 'sins and/or punishments of the world' in which they bog down, will
there
be any prospect of an otherworldly salvation commensurate, so I
maintain, with
'Kingdom Come', and hence the lead of meritocratic
truth.
DEPRESSIVE:
Denoting
the
phenomenally
subjective
nature of physical will, the secondary
will of those affiliated, through masculine power, to mass-volume
evolution.
DESTINY:
One
is
destined
for
great things if one has the ability and will to carry
them
out in whatever fashion. Destiny is the
sum-product of all those commitments which one voluntarily entered into
on the
understanding that they would lead somewhere conclusive and significant. Destiny is the direction of one's will, fate
the consequence of what that will is and where it leads.
DEUTERON/DEUTERINO:
This
element/elementino is regarded by me as
having a
vegetative and therefore masculine connotation which places it in the
sphere of
mass-volume evolution, albeit as the radical counterpart to
neutrons/neutrinos. Thus both deuterons
in sensuality and deuterinos in
sensibility are
always phenomenal, never noumenal.
DEVOLUTION:
The
objective
axes
of
space-time and volume-mass are regarded as
devolutionary,
since things proceed, on the female side of life, downwards, as from
sensuality
to sensibility in both noumenal and
phenomenal
contexts.
DEVIL:
Regarded,
in
conventional
religion,
as the adversary of and/or antithesis to
God, the Devil is equated with Satan as a 'Fallen Angel'.
In Social Transcendentalist usage, however,
it is not the 'Fallen Angel' which is to be equated with the Devil but
the
'First Mover', or Creator, so that Satan is simply regarded as 'fall
guy' for
denigration from 'on high', pretty much as a submasculine
beast or demon vis-à-vis a superfeminine
angel, or,
alternatively, as the sun vis-à-vis the stellar plane, with particular
reference to the central star of the Galaxy, about which the sun, as
one of a
number of 'fallen angels', continues to revolve. Thus
from
the
standpoint
of my philosophy, it
is the objectivistic 'First Mover', be it anthropomorphically
identified with
Jehovah or Allah or the Creator, etc., which is the real Devil, not the
solar
'fall guy' or 'Fallen Angel', which, corresponding to the submasculine
in its noumenal subjectivity, stands
closer, so far
as I am concerned, to the concept of primitive, i.e. cosmic, Godhead. For the divine side of life has a male
orientation by dint of its tendency to diverge (in sensuality) and/or
converge
(in sensibility) subjectively, which is to say, in curved lines,
whereas the
diabolic side of life, by contrast, has a female orientation by dint of
its
tendency to diverge and/or converge objectively, which is to say, in
straight
lines, after the fashion not of the solar plane but of the stellar one,
and
thus with regard to a superfeminine
standing in
relation to space as opposed to a submasculine
standing in relation to time where these sensual, or 'once born',
references to
God and the Devil are concerned. For, in
a wider context, there are gods and devils in both sensuality and
sensibility, externally and
internally, though the Bible tends
to focus only upon the external and sensual modes of divinity and devility, and then in untransvaluated
terms, so that the Devil is regarded as God and God, by contrast, as
the Devil,
in keeping with its heathenistic basis in
the Cosmos
and deference, in consequence, to a female hegemony, the sort of
hegemony which
ensures that the submasculine is always
'fall guy'
for superfeminine denigration from 'on
high', in
space. Yet what characterizes the noumenal planes of space and time is no less
characteristic
of the phenomenal planes of volume and mass ... whenever heathenistic
norms prevail, as they surely do in the 'inverted triangle' of
so-called
Protestant solidarity, where the masculine Anglo-Catholic gets to play
'fall
guy' for the feminine Puritan 'on high', in volume.
Thus the Protestant worldview takes the
God-over-Devil delusion from the noumenal
planes down
to the phenomenal planes, as the feminine pulls Heathen rank on the
masculine,
and the concept of devil is once again earmarked, in Pan-like vein, for
that
which appertains to a lower plane, albeit it be the plane of mass and
not, as
in the Judaic worldview, the plane of time.
In actuality, however, mass and volume are even further removed
from the
planes of divinity and devility than (are)
time and
space or, rather, the devil of mass is even less credible as Devil than
the
devil of time, while the god of volume is even less credible as God
than the
god of space. Yet untransvaluated
and 'once born', in their heathenistic
sensuality,
they both remain, and to that extent they have something in common,
even though
nothing could be further from the truth of God and Devil as they
actually exist
in sensibility within time and space.
DIVERGENCE:
That
which
diverges,
radiates
outwards from a base and/or centre either in
objective or subjective terms - the former rectilinear, or straight,
and the
latter curvilinear, or circular.
DIVISIONS
AND
SUBDIVISIONS
OF
THE
BRAIN: My philosophy divides the brain, in fairly Koestlerian
vein, into 'old' and 'new', and
further
subdivides each of these into 'backbrain'
and 'left
midbrain' on the one hand, that of the 'old brain', and into 'right
midbrain'
and 'forebrain' on the other hand, that of the 'new brain' - the former
conceived as pertaining, in their objectivity, to the female side of
things,
but the latter conceived as pertaining, in their subjectivity, to the
male side
of things. For it is a contention of my
philosophy that whereas the 'backbrain' and
the 'left
midbrain' are predominantly contexts of power and glory,
will and spirit, the 'right midbrain' and the 'forebrain', by contrast,
are
predominantly contexts of form and contentment, ego and soul. Hence it could be argued that the 'old brain'
is subdivisible between metachemical
and chemical alternatives, appearance and quantity, while the 'new
brain' is
no-less subdivisible between physical and
metaphysical alternatives, quality and essence, as germane to that
which has
taken longer to evolve and is, I guess, of a secondary order of
cerebral
significance in relation to its female counterpart, the 'old brain'. Nevertheless, it is the 'new brain' which
tends, in effectively right-wing (right-midbrain) and extreme
right-wing
(forebrain) vein, away from the heathenistic
domination of will and spirit, power and glory, towards the possibility
of Christic and/or Superchristic
redemption, for males, in form and contentment, ego and soul.
DOING:
There
are
different
ways
of doing, and they depend, to varying extents, on
the
kind of person one is, whether female or male, upper class or lower
class,
objective or subjective. Fate decrees that
the will does, but what one does depends on oneself, as, of course,
does how
one does. In terms of options, one can
do metachemically, chemically, physically,
or
metaphysically, through fire, water, vegetation, or air, but how one
does will
depend on the kind of person one is, whether predominantly metachemical
and/or chemical on the one hand, that of the female options, or
predominantly
physical and/or metaphysical on the other hand, that of the male
options, with
due distinctions between the noumenal and
the
phenomenal, upper- and lower-class alternatives. Either
way,
doing
is
of the will and is
accordingly evil, since a manifestation, through appearances, of power. Whether it is your fate to do most evilly
through metachemistry, more (relative to
most) evilly
through chemistry, less (relative to least) evilly through physics, or
least
evilly through metaphysics, all doing is evil and ... inescapable. For evil is the basis of life, without which
there would be no goodness, no foolishness, and no wisdom.
Everybody does something, even if not
everybody does as much of the same thing, due to gender and class
factors, as
the case may be.
DRUG
CHEMISTRY:
Social
Transcendentalism
upholds
the 'resurrection of the dead'
conceived in terms of the availability of certain categories, both
narcotic and
hallucinogenic, of drugs, within the religious framework of 'Kingdom
Come',
with particular reference to the triadic Beyond. For any 'inner light' experiences of death or
the grave could certainly be paralleled, artificially and
synthetically,
through recourse to drugs like heroin, LSD, and cocaine, the three
principal
categories of drug that would most accord, it seems to me, with the
watery,
vegetative, and airy tiers of the triadic Beyond in their chemical, or
feminine, subsections, the subsections that would be reserved, in the
event of
a majority mandate for religious sovereignty come 'Judgement' (the
ultimate and
most paradoxical of all conceivable types of election), for the
consumption of
such drugs by, principally, women, since chemistry and the feminine are
no less
commensurate than physics and the masculine or metaphysics and the
divine (supermasculine).
Thus drugs are regarded by me as a means not only of advancing a
'kingdom within' at the expense of the 'kingdoms without', including
television
and cinema, which currently rage in heathenistic
fashion against the 'light within', including, not least of all, that
created
by certain drugs, but, no less importantly, of constraining the
objectivity of
women to levels at which it will be less threatening to men than would
otherwise be the case, thereby effectively keeping them in their
(chemical)
place to the physical and, most especially, metaphysical advantages of
their
male counterparts, whose own subjectivity will be proportionately
enhanced, in
keeping with their respective intellectual and emotional devotions in
the
masculine and supermasculine subsections
of each tier
of our projected triadic Beyond. Thus
with a more constrained objectivity brought about by the spiritual
devotions to
which women will chemically relate, there will be little or no prospect
of
objectivity getting the better of subjectivity in due worldly and/or
pre-worldly fashion, and less enthusiasm, in consequence, for the
'kingdoms without'
to which a majority of late-twentieth-century people heathenistically
subscribed in their female-besotted obsession with anti-Christian
criteria, be
those criteria feminine or, more to the photographic point, diabolic,
i.e. superfeminine to subfeminine
in metachemical freedom.
Thus drugs, though by no means the most religiously
representative
aspect of 'Kingdom Come', would have an important role to play in
underpinning
and supporting the 're-born' criteria that would encourage the male
side of the
gender divide to rise up in masculine and supermasculine
sensibilities, and all because of the sensible femininity that recourse
to
certain chemical substances would enhance, to the detriment of, in
particular, metachemical sensuality, that superfeminine
Devil of the 'kingdom without'.
E
EARS:
The
sensual
noumenal not-self corresponding to
the
metaphysical context of sequential time, the ears are the organic focus
of
truth in secondary (powerful) as opposed to primary (formal) terms,
given the
subjectivity of this particular element.
They are also the basis of what may be called the counter-Cupidian axis diagonally stretching from time to
space, as
from ears to lungs, in time-space evolution.
EARTH:
Apart
from
its
standard
use as name for the planet upon which we happen to
live, the term 'earth' serves to define a vegetative mean having
reference to
masculine values. In fact, used in this
way, 'earth' is on a par with, though different from, purgatory, its
feminine
counterpart, and therefore is one aspect of a worldly totality, a
totality no
less phenomenal than Heaven and Hell are noumenal. Thus 'earth' serves to define a religious
context distinct from the contexts of purgatory, Hell, and Heaven. Where others might think of the elements in
terms of fire, water, earth, and air, I substitute 'vegetation' for
'earth',
thereby generally reserving the latter for identification with a
religious
context or experience, as described above.
ECONOMICS:
The
physical
discipline
par
excellence, economics is everywhere
centred in molecular wavicles, as that
which is
primarily concerned with the quality as opposed, like politics, with
the
quantity of things. Thus it is the
discipline par excellence of the ego, whether in physical,
metaphysical,
metachemical, or chemical terms, and
therefore the
less (relative to least) basic and/or the more (relative to most)
advanced
disciplinary approach to life. Economics
generally excludes woman when physical, or capitalist, because physics
is the
element of man, as of the earth, though 'bovaryized'
economics,
of
which
the
metaphysical, metachemical,
and chemical modes are incrementally all examples, is less concerned
with the
masculine aspect of things than with either the divine, the diabolic,
or the
feminine aspects of them, depending on the context, i.e. whether
corporate,
communist, or socialist.
EDENIC
SOUL:
The
id-based
soul
is Edenic, or Eden-like,
to
the extent that it reflects an alpha orientation that is sufficient
unto itself and unlikely to inspire its
impulsive/lustful devotee
to an interest in or hope for an Afterlife.
On the contrary, adherence to the undersoul,
as
one
could
call
the Edenic soul in relation
to
ego-based, or civilized, types of soul, precludes all but a generative
concept
of Eternity, a concept based in propagation, thereby confirming a pagan
disposition. Only denial of the Edenic soul leads, via the sublimated soul of
civilized
religion, to a belief in the Afterlife, since the concept of a heavenly
omega
is only possible once the alpha has been rejected, the pagan soul not
lending
itself to notions of posthumous salvation in, for example, Christian
terms,
although the concept of a return to and/or possible rejection
(reincarnation)
by the Cosmos remains ever potent.
EFFECT:
Like
causes,
effects
can
be direct or indirect, as well as absolutist or
relativistic. Direct effects immediately
succeed their causes, as spirit succeeds will, whereas indirect
effects, or
causative effects, produce causes which owe something, though not
everything,
to the effects of which they are the cause.
More basically, it could also be argued that psyche is the
effect of
soma, as wavicles of particles.
EGO:
The
conscious
aspect
of
the self, whether the self be metachemical,
chemical,
physical,
or
metaphysical.
Thus the ego can be diabolic, feminine, masculine, or divine,
depending
on the type of person concerned, whether female or male in upper- or
lower-class terms. Only in the
vegetative context of physics is ego made (falsely) an end-in-itself,
since
only in the physical context of vegetative masculinity is the ego in
its per
se
manifestation, whether in sensuality or in sensibility, carnally or
intellectually. As the focus of self in
consciousness, ego is the central aspect of the psyche in between what
may be
called subegocentric and superegocentric
extremes, the one corresponding to soul and the other to mind.
ELECTIVE:
Denoting
the
noumenally subjective nature of
metaphysical ego, the primary ego of those affiliated, through divine
form, to
time-space evolution.
ELECTRON/ELECTRINO:
This
element/elementino is regarded as having a
watery and therefore feminine connotation which places it in the sphere
of
volume-mass devolution, albeit as the conventional counterpart to
positrons/positrinos. Thus
both
electrons
in
sensuality
and electrinos in
sensibility are always phenomenal, never noumenal.
ELEMENT:
The
most
basic
unit
of the atom, elements are defined by me as sensual
particles and/or wavicles having a larger
scale,
relative to any particular element, than elementinos. The most common elements include photons,
protons, electrons, and neutrons, the first two noumenal
and the other two phenomenal, while positrons and deuterons are
granted, in my
philosophy, a more radical standing in relation to electrons and
neutrons
respectively.
ELEMENTINO:
As above, except that elementinos
are defined by me as sensible particles and/or wavicles
having a smaller scale, relative to any particular elementino,
than
elements.
ELEMENT
SLANG:
To
contrast
the
metachemical equation of
fire as 'pus' with the metaphysical
equation of air
as 'gas', and each of these noumenal
elements with
the (arguably more populist and phenomenally pervasive) chemical
equation of
water as 'piss' and the physical equation of vegetation (earth) as
'shit',
thereby contrasting the objectivity of 'puss' and 'piss' with the
subjectivity
of 'shit' and 'gas' ... as one would contrast fire and water with
vegetation
and air, or things diabolic and feminine with their masculine and
divine
counterparts.
ELEMENTAL
RELATIVITY:
The
theory
that
everything is to be found everywhere, though not in
the same way or to the same extent, since the nature of, for example,
evil,
good, folly, and wisdom varies from element to element, as from most to
least
via more and less or, alternatively, least to most via less and more. Hence in all elements the will is evil, since
evil appertains to the doing of power (crime), which is apparent,
especially in
the metachemical per
se but also, to
varying extents, in each of the other elements.
Likewise, in all elements the spirit is good, since goodness
appertains
to the giving of glory (punishment), which is quantitative, especially
in the
chemical per se but also, to varying extents, in each of the
other
elements. Similarly, in all elements the
ego is foolish, since folly appertains to the taking of form (sin),
which is
qualitative, especially in the physical per se but also, to
varying
extents, in each of the other elements.
Finally, in all elements the soul is wise, since wisdom
appertains to
the being of content (grace), which is essential, especially in the
metaphysical per se but also, to varying extents, in each of
the other
elements.
ESSENCE:
Essence
is
at
the
furthest possible remove from appearance, as being from
doing, the soul as opposed to the will, the last as opposed to the
first, the
best as opposed to the worst, the deepest as opposed to the shallowest,
or most
superficial. Essence exists in all
elemental contexts, from metachemistry and
chemistry
on the female side of life to physics and metaphysics on its male side,
but if
it is fourth-rate in fire, it is first-rate in air, the mystical
element par
excellence. In fact, on a different
basis from the above, one could distinguish the least wise essence of metachemical soul (love) from the less (relative
to least)
wise essence of chemical soul (pride), and these female alternatives on
noumenal and phenomenal planes from the
more (relative to
most) wise essence of physical soul (pleasure) and the most wise
essence of
metaphysical soul (joy), both of which, being phenomenally and noumenally subjective, are of course male. Be that as it may, essence is invariably beingful, even if the degree or type of being
varies
considerably according to the nature of the element to which it
attaches. In this regard, essence has to
be understood
not only in terms of gender differentials but, no less importantly, in
terms of
class differentials.
EXPRESSIVE:
Denoting
the
noumenally objective nature of metachemical will, the primary will of those
affiliated,
through diabolic power, to space-time devolution.
ETERNAL
(SEMPITERNAL):
Denoting
the
noumenally subjective
nature of metaphysical soul, the primary soul of those affiliated,
through
heavenly contentment, to time-space evolution.
ETERNAL
SOUL:
Soul
is
the
eternal aspect of the self considered psychically, whether
in
the untransvaluated terms of the Edenic
soul (undersoul) or, more specific to this
entry, in
the transvaluated terms of the Eternal
soul (oversoul) - terms which embrace
everything from metachemistry and
chemistry to physics and metaphysics,
thereby permitting to the oversoul
different modes of
sublimated, or omega-oriented, afterlife experience which contrast with
the
pagan, and alpha-oriented, afterlife experience of the undersoul. Briefly,
one may distinguish between the
'barbarous eternity' of the metachemical
afterlife
(Hell), the 'civilized eternity' of the chemical afterlife (purgatory),
the
'natural eternity' of the physical afterlife (earth), and the 'cultural
eternity' of the metaphysical afterlife (Heaven), with, broadly,
fundamentalist, nonconformist, humanist, and transcendentalist
distinctions -
at any rate, as applying to positive modes of afterlife experience.
ETERNITY:
Having
more
to
do
with metachemistry and
metaphysics
than with chemistry and physics, Eternity both precedes and succeeds
human
life, as fire precedes water and as air succeeds vegetation. The Afterlife is a naturalistic or organic
manifestation of Eternal Life, to the extent that it signifies a
permanent
condition, albeit not one that is likely to last very long and
certainly not
for ever, insofar as our concept of the Afterlife has to do with an
'inner
light', or internal illumination, brought about by chemical changes in
the
central nervous system, including the brain stem, following death. Obviously the stars are, in durational terms,
Eternal compared to or, rather, contrasted with the relatively brief
duration
of, say, the 'Christian afterlife', though their longevity is still
subject to
dissolution eventually. My own
ideological concept of Eternity is one that pertains to an extension of
evolving life beyond the human level to a post-human and effectively
superhuman
one, in which there is no death because life can be sustained, both
synthetically and artificially, beyond the mortality of 'the flesh'. Yet this would have to be conceived in
relation to moral and, preferably, religious values, if it was to be
sustainable
beyond mere personal self-interest to a level of universal salvation,
fit
antithesis to the Cosmos.
EVIL:
Anything
to
do
with
power, and hence the will, is equated with evil, whether it
be the most evil power of metachemical
will, which is
expressive in its noumenal objectivity;
the more
(relative to most) evil power of chemical will, which is compressive in
its
phenomenal objectivity; the less (relative to least) evil power of
physical
will, which is depressive in its phenomenal subjectivity; or the least
evil
power of metaphysical will, which is impressive in its noumenal
subjectivity. Whatever its elemental
correlation, evil is always apparent, never quantitative, qualitative,
or
essential. It is therefore the basis not
only of goodness but, indirectly, of folly and wisdom as well. To seek the total elimination of evil (or
power) from life would therefore prove not only impossible but
undesirable and,
indeed, a mark of philosophical ignorance.
EXCITABLENESS:
Essential
attribute
of
vegetation,
excitableness is germane to physical soul
(pleasure).
EXTROVERT:
Someone
more
disposed
to
the outer than to the inner, to sensuality than to
sensibility, to 'once born' than to 're-born'. Extroverts are more likely to be Heathen than
Christian and, on a gender basis, female than male.
EYES:
The
sensual
noumenal not-self corresponding to
the metachemical context of spatial space,
the eyes are the
organic focus of beauty in primary (powerful) as opposed to secondary
(formal)
terms, given the objectivity of this particular element.
They are also at the inception of the Cupidian
axis diagonally stretching from space to time, as
from eyes to heart, in space-time devolution.
F
FALSITY:
Apparent
and/or
qualitative
attribute
of, in particular, metaphysical elements
and/or
elementinos, viz. protons and/or protinos,
stretching from sequential time to spaced space in time-space
evolution, the
airy or counter-Cupidian axis of noumenal
subjectivity. Falsity is a negative
manifestation of the Divine, whether in secondary terms with regard to
metaphysical power (elemental particles) or in primary terms with
regard to
metaphysical form (molecular wavicles),
the
difference between holy anti-evil and holy antifolly,
the
metaphysical
Antifather and Antison
(in negative Christian terms).
FATHER:
The
Christian
equivalent
of
Jehovah, 'the Father' is implicated in 'the
Son', Who
taught the 'Way of the Cross', and accordingly could be said, unlike
Jehovah,
to connive at a non-triangular hierarchy which is as uniquely Christian
as triangles
are Heathen. In this respect, He is
loosely paralleled by the Judaic Satan, since a fellow rebel against
triangular
limitations, albeit one that rejects rather than acquiesces in the
pyramidal
triangle (of Superheathen culture) in
question.
FEMALE:
This
term
is
used
to imply and/or embrace both feminine and diabolic (superfeminine
in sensuality, subfeminine
in sensibility) alternatives on the objective side of the gender fence,
and is
therefore not synonymous, in my philosophy, with the feminine, or
woman, alone,
although it can refer to either the feminine or the diabolic, depending
on the
context. For that which
is
female
embraces
both
the phenomenal planes 'down below' space and time,
and
the noumenal planes 'up above' volume and
mass, if
solely in relation to volume-mass devolution (feminine) and space-time
devolution (diabolic). It is
therefore antithetical to anything and everything male.
FEMININE:
The
phenomenal
counterpart
to
masculine, femininity embraces a watery
correlation bisecting the planes of volume and mass in terms of
volume-mass
devolution, the sensual volume of a tongue-oriented nonconformism
and/or a lunar realism on the one hand, that of volumetric positive and
negative options, and the sensible mass of a womb-oriented nonconformism
and/or an oceanic realism on the other hand, that of massed positive
and
negative options. Hence 'feminine' is a
term which, in my philosophy, is always ranged against the masculine
from the
standpoint of a phenomenal order of objectivity, an objectivity - and
thus mode
of freedom - at once strong and/or weak and proud and/or humble,
depending on
the charge of the femininity, be it organic (personal) and positive, or
inorganic (geologic) and negative. Either
way, spirit will be hegemonic over will, and both alike will be
hegemonic over
ego and soul; for phenomenal objectivity is illustrative of a
first-rate order
of spirit, a second-rate order of will, a third-rate order of soul, and
a
fourth-rate order of ego. It is also a
context in which, due to objective factors, power and glory, viz. will
and
spirit, are primary, whereas form and content(ment), viz. ego and soul, are secondary. Hence the feminine is characterized by the
governance of evil and good, with an emphasis on goodness, the
spiritual
parallel, over folly and wisdom, since these appertain to what is
secondary,
namely to that which appertains to the self as opposed to the not-self
(will)
and selflessness (spirit). Being of a
watery elemental correlation, however, the feminine is ever chemical,
and
therefore an exponent of clearness, as it alternates between punishment
and
adroitness (justness).
FICTION:
The
quasi-masculine
counterpart
to
drama within the chemical framework of
literature in general, fiction extends from mass to volume in
mass-volume
evolution, as from tragedy to comedy, vice to virtue, sensuality to
sensibility, the latter having less action and more thought, since less
of the
flesh (phallically) and more of the brain.
FIRE:
The
metachemical element par
excellence, fire is
the most basic (negative) and/or least advanced (positive) element, and
therefore the one which, in my philosophy, has an elemental-particle
equation
as germane, in particular, to photons and/or photinos
within space-time devolution. Fire is
distinguishable, on this basis, from the fiery gas, as it were, of the
sun
and/or Saturn, since the axis in question is from stellar to Venusian (the planet Venus) in cosmic (negative)
terms, and
from eyes to heart in universal (positive) terms, and photons and/or photinos take metachemical
precedence, in consequence, over protons and/or protinos
which, in relation to metaphysical gaseousness, are less anti-natural
than
pro-natural, and therefore entitled to association, by contrast, with a
divine
disposition. Be that as it may, fire is
a noumenal element, and therefore always
correlative
of upper-class values in their ruling mode.
It is the element, par excellence, of the Devil and
Hell, a
female element with a noumenally objective
disposition for divergence (sensuality) and/or convergence
(sensibility) in
straight lines, more especially in the guise of stellar light, its
pristine, or
properly metachemical, manifestation.
FREEDOM:
The
opposite
of
binding
(thraldom), freedom is a female actuality that
embraces
the objective side of life, with particular reference to sensual, or
'once
born', contexts. Thus freedom is
inseparable from heathenistic criteria,
since it can
only be maintained on the basis of a female hegemony, whether in
relation to
the tongue (phenomenally) or to the eyes (noumenally),
with
reference,
in
consequence,
to 'freedom of (parliamentary) speech' and
to
'freedom of the (camera-besotted) press'.
The stand of freedom against binding, or what is more usually
regarded
as tyranny, is inevitably a left-wing one, and thus forever associated
with
left-wing movements like socialism and communism. The
republican
symbol
of
liberty, a female
revolutionary, leading the People (Gericault)
is
a
poignant
illustration
of the nature of freedom, which opposes the
Church and
all forms of political and religious conservatism from the standpoint
of female
objectivity, and hence heathenistic values. Both 'Britannia' and the '
FUNDAMENTALISM:
The
positive
manifestation
of
metachemistry,
fundamentalism stretches from science to religion via politics and
economics,
and is everywhere, and in all disciplinary contexts, germane to photons
and/or photinos within the Cupidian
axis, so to speak, of space-time devolution.
Thus fundamentalism is a female actuality which stretches, more
specifically, from superfeminine
sensuality to subfeminine sensibility, as
from eyes to heart. Whatever the
discipline, fundamentalism is
that which is diabolic and infernal, whether in primary terms,
vis-à-vis metachemical will and spirit, or
in secondary terms,
vis-à-vis metachemical ego and soul. For the Devil of criminality and the Hell of
cruelty is germane to noumenal objectivity
in its
positive manifestation, the fundamentalism, in short, of beauty and
love.
G
GAEL:
Person
of
Celtic
descent
from, in particular,
GAELIC
FEDERATION:
Name
given
by
me to a projected federation of the Gaels, or Gaelic
countries, in which religious sovereignty would, if voted for in
numbers
guaranteed to accord with a majority mandate, be the principal mode of
sovereignty, a sovereignty commensurate, so I believe, with 'Kingdom
Come', and
thus a context reigned over by the self-styled Messianic equivalent of
the
Second Coming, the Superchristian leader
of Social
Transcendentalism, an otherworldly religion in which transcendental
meditation
will be given its rightful place at the apex of a non-triangular
hierarchy of
religious praxis, thereby shifting the fulcrum of religion from sin to
grace,
the world to the heavenly Other World, man to God.
Moreover, this Gaelic Federation is conceived
of not only as a context of religious sovereignty, but as a solution to
the
division of Ireland, since it advocates the uniting of the island of
Ireland on
the basis of union with Scotland and Wales, thereby granting to both
nationalists and loyalists a basis for compromise which transcends
their
entrenched positions in relation, as at present, to the Republic of
Ireland on
the one hand, and to Great Britain on the other. Neither
politically
republican
nor
scientifically
monarchic, Irish or British, the Gaelic Federation would
deliver
both Irish nationalists and
GAS:
Often
used
as
synonymous
with air, especially in those contexts, such as the
sun and
(the planet) Saturn, which are negatively metaphysical, and thus
gaseous rather
than ethereal, or airy. Thus the fiery
gas or gaseousness of the sun, a metaphysical entity, should not be
confounded
with the electromagnetic fire, or light, of those bodies corresponding
to the
stellar plane, which are less metaphysical than metachemical.
GENDER
SLANG:
To
contrast
the
metachemical objectivity
in
space-time devolution of 'jerks' with the metaphysical subjectivity in
time-space evolution of 'bums', and each of these noumenal
gender options with the (arguably more populist and phenomenally
pervasive)
chemical objectivity in volume-mass devolution of 'cunts'
and
the
physical
subjectivity
in mass-volume evolution of 'pricks', as one
would contrast devils and gods (noumenal)
with women
and men (phenomenal).
GHOST:
Equivalent
to
spirit
in
the context of the Holy Ghost, this term accordingly
has reference to an airy or metaphysical actuality like airwaves
(metaphysical
sensuality) or the breath (metaphysical sensibility), which is a
third-rate
order of spirit germane to a secondary manifestation of Heaven. As for ghostly presences not associated with
either the airwaves or the breath, I have little time or enthusiasm,
and still
less time or enthusiasm for notions of the Holy Ghost/Spirit having
more to do,
in Biblical vein, with fire than air.
GIVING:
The
phenomenally
objective
counterpart
to taking, giving has a distinctly
feminine
connotation which stems from a watery disposition in volumetric volume
and/or
massed mass. The giver is better, i.e.
in general terms more good and less evil,
than the
doer, but antithetical to the taker within the necessarily phenomenal
(and
lower-class) parameters of volume and mass.
GNOSTICISM:
Appertaining
to
the
phenomenal
objectivity of volume-mass devolution, gnosticism
is a chemical attribute primarily
concerned with
quantities, whether in relation to strength (positive) or to weakness
(negative), the former personal (nonconformist) and the latter geologic
(realist). Thus gnosticism has feminine associations, in
keeping with
its spiritual basis in chemical glory.
GOD:
When
not
misplaced
or
misused, the term God has reference to metaphysical
ego, be
that ego sensual or sensible, 'once born' or 're-born',
in
either
positive
(universal)
or negative (cosmic) terms.
For me, a sensible metaphysician of universal
disposition, the term God is conceived primarily in relation to the
inner
metaphysical ego of the superman and secondarily in relation to inner
metaphysical will, which is the breathing ability of the lungs. Thus God is divisible between the supermasculine ego that is committed to
transcendental
meditation and the actual organ, or not-self, whose will is to breathe,
the
former being akin to an ultimate 'Son' (in the Christian sense) and the
latter
to an ultimate 'Father' (again in the Christian sense).
God is thus both foolish and evil, of
metaphysical form and of metaphysical power, but 'the Son' takes
precedence, in
the subjectivity of metaphysics, over 'the Father', as ego over will. Yet the ego and the will of inner metaphysics
are both graceful and truthful, the one electively, since of the
superman, and
the other impressively, since of noumenally
subjective power. The egocentric God,
being primary, appertains to a second-rate order of folly, while the
will-based
God, being secondary, appertains to a fourth-rate order of evil. And both second-rate folly and fourth-rate
evil, being metaphysical, are holy or, at any rate, capable of
achieving
holiness.
GOODNESS:
In
its per
se mode, goodness applies to
the chemical sphere of watery femininity, with specific reference to
the
spirit, and thus to glory, whether negative (and humble) or positive
(and
proud). But spirit can also be metachemical, metaphysical, or physical, and
therefore
there is what may, in relation to chemical spirit, be called the
second-rate
goodness of metachemical spirit, the
third-rate
goodness of metaphysical spirit, and the fourth-rate goodness of
physical
spirit. If chemical spirit is clear, then metachemical
spirit is
unclear, metaphysical spirit holy, and physical spirit unholy, in
keeping with
fiery, airy, and vegetative departures from water.
But spirit is always good, whether it be
watery, fiery, airy, or vegetative, in positive or in negative terms. In the objective contexts of chemistry and metachemistry, however, spirit will be primarily
good, or
good in primary terms, whereas in the subjective contexts of physics
and
metaphysics, spirit can only be secondarily good, or good in secondary
terms. Hence spirit has a higher status
in chemistry and metachemistry, as germane
to the
female side of life, than in physics and metaphysics, where goodness is
only
fourth-rate (physics) or third-rate (metaphysics), in keeping with the
male
predilection toward unholiness and
holiness,
vegetation and air. Where fire and/or
water are hegemonic, however, then spirit will be of correspondingly
more
significance, though only in its per se
manifestation
is goodness clear, the clearness of purgatorial glory in the adroitness
of
chemical spirit, which is the primary mode of purgatory, viz. spiritual
goodness.
GRACE:
The
attribute
of
metaphysical
ego, and hence of God, truth, metaphysical
form, holy
folly, etc., grace is accordingly egocentric rather than psychocentric,
and applies to the submasculinity of
metaphysical
sensuality no less than to the supermasculinity
of
metaphysical sensibility.
H
HAND
SYMBOLISM:
Since
the
human
hand is divisible between one thumb and four
fingers, it is philosophically tempting to regard the thumb as
paralleling the
id and the four fingers, by contrast, as paralleling the will, the
spirit, the
ego, and the soul, so that one could argue in favour of a pro-natural
unnatural
factor, viz. the thumb, standing to an anti-natural unnatural factor,
viz. the
forefinger; to a supernatural factor, viz. the middle-finger; to a
natural factor,
viz. the third finger; and to a subnatural
factor,
viz. the little finger, as though in terms of pagan vis-à-vis
fundamentalist,
nonconformist, humanist, and transcendentalist options in relation to
the
fingers generally. Thus whereas the
thumb would be significant of an Edenic
parallel, as
germane to the id, the instinctive base of the self, the forefinger
would be of
a fundamentalist significance in relation to the will, the middle
finger of a
nonconformist significance in relation to the spirit, the third finger
of a
humanist significance in relation to the ego, and the little finger of
a
transcendentalist significance in relation to the soul.
Furthermore, it seems to me that a
somatic/psychic parallel can be inferred from the distinction between
thumb and
thumbnail in the one case, and between fingers and fingernails in the
other
case, the case not of animalistic selfhood but of civilized or
sublimated
selfhood in each of its more or less egocentrically-conditioned
manifestations,
wherein the fingernails would seem, as in the case of the thumbnail, to
be
issuing, in flame-like splendour, from a somatic base and/or
precondition in
the fingers and thumb. Thus a parallel
could be construed as existing with soma and psyche which was akin to
that of a
candleflame dancing upon a candle. However, whatever the analogy one cares - or
dares - to elicit, there can be no question that a 'thumbs up' sign is
as much paganistically pre-worldly, in its
instinctual
self-affirmation, as a 'thumbs down' sign would be supra-paganistically
post-worldly, and hence less a matter of pagan life than of the
negation of
such life, whether in terms of a 'turn off' or, more clinically, in
relation to
death, whereof an integral soul would be the psychic complement to a
self-centred
mode of somatic id, as the central nervous system turned inwards and
began
nervously and even vicariously to consume - and illuminate - itself in
the
'eternity' of the Afterlife - arguably the ultimate way of returning,
albeit on
a sublimated basis, to 'the garden' of Edenic
innocence.
HARDNESS:
Qualitative
attribute
of
vegetation,
hardness is germane to physical ego.
HATE:
Having
reference
to
the
negative quantitative and essential manifestations of
photons and/or photinos, hatred has a noumenally objective correlation, as applying to
the fiery
realm of metachemistry, and is the hellish
redemption
of the diabolic, whether in relation to the primary context of metachemical spirit (molecular particles) or to
the
secondary context of metachemical soul
(elemental wavicles), in sensuality no
less than in sensibility.
HEATHEN
NORMS:
Contrary
to
Christian
or Christian-type (Superchristian)
procedures,
Heathen
norms
accept the hegemony of the female aspect of life in
due 'once born', or sensual, fashion, even to the extent of that which
is
natural (masculine) deferring to both the supernatural (feminine) and
the
unnatural (diabolic) at the expense of the subnatural
(divine), so that vegetation is forever under the dominion of water and
fire,
to the effective exclusion, to all sensible intents and purposes, of
air. Thus is qualitative form enslaved to
both
quantitative glory and apparent power at the expense of essential
contentment,
the emotional contentment, more specifically, of metaphysical soul in
due subnatural sensibility.
HEAVEN:
Supreme
condition
of
kindness,
as applying in secondary vein to the
metaphysical spirit and in primary vein to the metaphysical soul, the
soul-of-souls. Heaven
is therefore either a third-rate order of giving or a first-rate order
of
being, a third-rate order of glory (secondary) or a first-rate order of
contentment (primary). In fact,
it is the reaction of the egocentric self to the former which causes
the
latter, since soul is a psychocentric
consequence of
the spiritualization of ego via the will, not least of all in the
metaphysical
context under discussion, whether in sensuality ('once born') or in
sensibility
('re-born'). Thus 'the Son' achieves resurrectional redemption via both 'the Father'
and the
'Holy Ghost', utilizing the one to reject, once sufficiently
spiritualized, the
other, whose subjective selflessness would be incompatible with the
metaphysical self, viz. the egocentricity of 'the Son'.
Only by rejecting the secondary heaven of the
'Holy Spirit' can the metaphysical individual, a godly man (subman
in sensuality and/or superman in sensibility) achieve experiential
knowledge of
the primary heaven of the soul, the resurrected self to which any 'God
of Son'
and/or 'Son of God' aspires. Now whereas
Heaven is joy, its negative counterpart, Antiheaven,
is
woe. But both joy and woe, being
metaphysical, are sublime.
HEAVINESS:
Quantitative
attribute
of
vegetation,
heaviness is germane to physical spirit.
HELL:
Arch-condition
of
cruelty,
as
applying in primary vein to the metachemical
spirit and in secondary vein to the metachemical
soul, Hell is either a second-rate order of giving or a fourth-rate
order of
being, a second-rate order of glory (primary) or a fourth-rate order of
contentment (secondary). In fact, it is
the reaction of the egocentric self to the former which causes the
latter,
since soul is a psychocentric consequence
of the
spiritualization of ego via the will, even in the metachemical
context under discussion, in both sensual and sensible terms. Thus 'the Daughter', to speak metaphorically,
achieves resurrectional redemption via
both 'the
Mother' and the 'Unclear Spirit', utilizing the one to reject, once
sufficiently spiritualized, the other, whose objective selflessness
would be
incompatible with the metachemical self,
viz. the
egocentricity of 'the Daughter'. Only by
rejecting the primary hell of the 'Unclear Spirit' can the metachemical
individual, a devilish woman (superwoman in sensuality and/or subwoman in sensibility) achieve experiential
knowledge of
the secondary hell of the self, the resurrected self to which any
'Devil of the
Daughter' and/or 'Daughter of the Devil' aspires. Now
whereas
Hell
is
love, its negative
counterpart, Antihell, is hatred. But both love and hatred, being metachemical, are infernal.
HOLY:
Denoting
the
noumenally subjective nature of
metaphysical spirit, the secondary spirit of those affiliated, through
heavenly
glory, to time-space evolution.
HUMANISM:
The
vegetative
realm
of
masculinity is humanistic, since humanism is
germane to
phenomenal subjectivity in both sensuality and sensibility, and is
accordingly
a lower-class order of physical positivity. Humanism can therefore be either Anglican and
sensual, or Roman Catholic and sensible, vegetative in relation to the
inverted
triangle of so-called Protestant solidarity, where it has a fleshy and
specifically phallic connotation, or vegetative in relation to the
non-triangular hierarchy of Catholicism, wherein humanism, connoting
with the
brain, rises above Marian nonconformism in
due
Christ-like vein, leaving woman behind it as men 'take up the Cross',
according
to Scripture. In the Protestant context
of humanism, however, the Anglican Christ is very much below woman or
that
which is feminine, as the sensual manifestation of phenomenal
objectivity,
corresponding to the tongue, imposes upon His followers from above, in
due heathenistic fashion, the masculine
aspect of things duly
subordinate to the feminine aspect and therefore vulnerable to
domination, if
not denigration, from such nonconformism
as sits
enthroned 'on high', in due Puritan and/or Dissenter terms. Either way, whether heathenistic
or Christian, Anglican or Catholic, humanism affirms the 'body of
Christ', both
in terms of the Mass (wafer) and of His body being exposed on the
Cross, fit
symbol of masculine vegetativeness, and
hence of
fleshy sin, whether to be accepted in sensuality (Anglican) or
rejected, via
confession, in favour of the sensible, or 're-born',
vegetativeness of cerebral sin, equally
phenomenal though
demonstrably more Christian.
Nevertheless humanism is about man, not woman, still less the
Devil or
God, and thus its fulcrum, corresponding to knowledge of one kind or
another,
remains sinful, has reference, in short, to sin rather than to
punishment,
crime, or grace.
HUMILITY:
Having
reference
to
the
negative quantitative and essential manifestations of
electrons and/or electrinos, humility, or
the
condition of being humble, if not rendered humble through humiliation,
has a
phenomenally objective correlation, as applying to the watery realm of
chemistry, and is the purgatorial redemption of the feminine, whether
in
relation to the primary context of chemical spirit (molecular
particles) or to
the secondary context of chemical soul (elemental wavicles),
in
sensuality
no
less
than in sensibility.
I
IDEALISM:
The
negative
mode
of
metaphysics, whether in relation to sequential time or
to
spaced space, sensual or sensible manifestations of noumenal
subjectivity. The Idealist is someone
who, usually devoted to a negative God, prefers woe to joy or is
obliged, by
circumstances, to cling to a cosmic, rather than a universal, mode of
metaphysics.
IDEOLOGY:
Beliefs
by
which
individuals
and societies live, which condition not only
political but economic, scientific, and religious attitudes. All serious thinking is based, to a greater
or lesser extent, upon a 'body of ideas' which add-up to and/or derive
from an
ideology, whether that ideology be based in freedom or centred in
binding
(thraldom), is female or male in upper- or lower-class terms. Some ideologies are better than others, in
the sense that holiness is better, because more evolved, than unholiness, while some ideologies are simply
different from
others, since appertaining to different sides of the gender fence, as
it were.
ID:
Having
reference
to
the
instinctive and/or impulsive energies of the self, the
id is
accordingly the most basic and primitive aspect of the central nervous
system,
the only manifestation of the self which is not psychic, or of the
psyche, but
physiological ... and therefore, to speak paradoxically, unconscious in
its
instinctive nature or, more correctly, subnature. Thus the id is a link, albeit at the most
basic level, between the self and the not-self, a link between instinct
and
will, an autonomously functioning division of the self which is
basically
somatic where the conscious, or intellectualized, self is psychically
egocentric, the superconscious
(spiritualized) self
psycho-eccentric, and the subconscious (emotionalized) self psychoconcentric. In
fact,
the
id
is simply that aspect of the
self which stands instinctively apart from the intellectuality of the
conscious
self (ego), the spirituality of the superconscious
self (spirit or, more correctly, spiritualized ego, or mind), and the
emotionality of the subconscious self (soul), within the overall
context of the
self as central nervous system and/or brain stem. To
the
extent
that
it functions on a subnatural
basis, the id is similar to, though distinct
from, the will, which is associated, in my philosophy, with the various
orders
of not-self, including the greater proportion of the brain (cerebrum),
which
accord with soma, or nature.
IDIOT:
Person,
more
usually
female,
who allows him/herself to be dominated by the id
to a degree which can and often does eclipse the ego, thereby
subordinating
conscious control of the not-selves to their unconscious or, more
correctly, subnatural control, with
impulsive and/or instinctive
consequences likely, in markedly idiotic instances, to defy reason. Idiocy, by no means alien to the modern age,
grants free rein to the most primitive and basic impulses, is more
concerned
with acting than with doing, and consequently will always evoke heathenistic connotations which 'fly in the
face' of those
egocentric constraints to which Christians are subject.
IGNORANCE:
Negative
mode
of
masculine
will and/or ego, power and/or form, in both
sensuality (mass) and sensibility (volume), ignorance has a geologic
correlation which stretches, in neutrons and neutrinos, from the
terrestrial to
the Martian, from the earth to the planet Mars, and is the
precondition, in
mass-volume evolution, of knowledge. In
view of the subjective nature of the masculine axis, ignorance is
primary in
ego (molecular wavicles) and secondary in
will
(elemental particles), just as man is primary in folly and secondary in
evil.
ILLUSION:
A
metachemical attribute, illusion is of the
light as
opposed to the air, being of a magical rather than a mystical
persuasion. That which
is rooted in the
light sees things in terms of illusion, or 'Maya' (to cite Hindu
terminology),
for it is largely composed of illusory impulses and projections. Illusion is, of course, the antithesis to
truth, not its negative counterpart, like falsity, but something akin
to beauty
(if positive) and/or to ugliness (if negative).
Thus illusion, and hence beauty/ugliness, is a lie.
But it is a lie that often poses as truth, a
lie in which the Bible is rooted, compliments of the Old Testament. For God as Creator of the so-called Universe,
meaning the Cosmos, is an illusion or, more specifically, an illusory
kind of
God, both in terms of a stellar correlation and the fact, well
documented by
me, of its superfeminine nature, a nature
akin to
that of the 'Liberty Belle', which, if truth be told, is rather less
divine
than diabolic, since germane to the space-time axis of noumenal
objectivity at the sensual level of spatial space.
IMMORAL:
Relating
to
that
which,
rooted in a vacuum, is objective
and hence female, whether in relation to noumenal
or to phenomenal planes and/or axes in negative
and positive, as well as virtuous and vicious, modes.
Hence both crime and punishment are immoral,
as are evil and goodness, their powerful and glorious corollaries.
IMPRESSIVE:
Denoting
the
noumenally subjective nature of
metaphysical will, the secondary will of those affiliated, through
divine
power, to time-space evolution.
INDIVIDUALISM:
Corresponding
to
the
absolutism
of elemental particles and/or wavicles,
individualism
has
specific applicability to time
and/or space, and is accordingly supra-worldly in its devility
and/or divinity. Individualism is
therefore an upper-class noumenon, with
particular
reference to metachemical science
(cosmology) on the
one hand, that of diabolic (superfeminine
and/or subfeminine) individualism, and to
metaphysical religion
(transcendentalism) on the other hand, that of divine (submasculine
and/or supermasculine) individualism.
INFERNAL:
Denoting
the
noumenally objective nature of metachemical soul, the secondary soul of those
affiliated,
through hellish contentment, to space-time devolution.
INNER:
Concerned
with
what
is
sensible and 're-born' as
opposed to sensual and 'once born', the inner can be objective or
subjective,
female or male, as well as, in a wider sense, negative or positive.
INTELLECTUAL
ACTIVITIES:
To
contrast
the
physical will of reading with the physical spirit
of speaking (from a prepared text, i.e. a book) in relation to the
sensible
vegetative (cerebral) not-self and selflessness (voluminous soma/supersoma), and each of these 'secondary'
intellectual
activities, germane to phenomenal subjectivity, with the physical ego
of
thinking and the physical soul of writing (to a blank page) in relation
to the
'primary' intellectual activities of the sensible vegetative self
(voluminous
psyche/subpsyche) in both its unredeemed
and redeemed
modes. Hence 'vegetative speaking' (not
to be confused with 'watery speaking', i.e. speaking independently of a
prepared text) stems from vegetative reading, as physical spirit from
physical
will, whereas vegetative thinking (not to be confused with airy
thinking, or
meditating) leads to vegetative writing, as physical ego to physical
soul -
knowledge to pleasure in positive contexts (both primary and
secondary), and
ignorance to pain in negative contexts (both primary and secondary).
INTROVERT:
Someone
more
disposed
to
the inner than to the outer, to sensibility than to
sensuality. Introversion is more likely
to be Christian than Heathen, as well as male than female.
ISLAM:
Alternative
name
given
to
Mohammedanism, a Creator-based religion deriving from
both Judaism and Mohammed, the self-styled prophet of Allah, the Moslem
concept
of God. Islam is a mode of religious
fundamentalism that acknowledges monotheism and demands strict
obedience to the
'will of Allah'.
J
JEHOVAH:
The Jewish concept of God, analogous to the
Moslem 'Allah'
and to the Christian 'Father', Jehovah is a Creator-God to be
worshipped by His
'
JEWS:
A
people
of,
by
and large, Semitic origin who adhere, officially or
unofficially,
to Judaism, Jews are consequently distinct from Christians and Moslems,
but
similar to them to the extent that they are a 'people of the Book' for
whom the
concept of God is rooted in cosmic monotheism, having reference to the
notion
of 'Creator'.
JOY:
Having
reference
to
the
positive quantitative and essential manifestations of
protons
and/or protinos, joy has a noumenally
subjective correlation, as applying to the airy realm of metaphysics,
and is
the heavenly redemption of the Divine, whether in relation to the
secondary
context of metaphysical spirit (molecular particles) or to the primary
context
of metaphysical soul (elemental wavicles),
in sensuality
no less than in sensibility.
JUDAISM:
A
monotheistic
religion
which
is concerned with the worship of Jehovah,
the
Jewish concept of Creator, Who is deemed responsible for creating not
only the
world but the cosmos in general. God,
for Judaists, is an Almighty Being Who acts
upon the
world or worlds He has created.
JUDGEMENT:
For
the
People
to
decide, in due course, whether or not there will be a
'Kingdom Come', and then for Social Transcendentalism to follow through
such a
decision, if positive, with measures designed to remove outmoded and
obsolete
institutions and values, particularly with regard to conventional
religion. Thus the People must decide
whether or not they want religious sovereignty, the sovereignty I have
to offer
through Social Transcendentalism, and then vote accordingly, passing,
it may
be, from 'sins and/or punishments of the world' to the otherworldly
salvation
germane to 'Kingdom Come'. Then and only
then will it be possible for the equivalent of the Second Coming, a
Messianic Superchrist, to implement change
on their behalf, removing
from his society those factors, including obsolete religion or
religious
beliefs, which are no longer relevant.
But Judgement is also something that the People and, I hope, the Gaelic people in particular, will first
be
involved in, with regard to the study of my works and due
acknowledgement of my
Messianic credibility. For the people
concerned must know what they would be voting for, and why! Judgement is a double-sided process, not just
a one-sided evaluation of the world by the philosopher in question,
who, on the
strength of this and other such works, may have ample reason to think
of
himself in Messianic terms, but who nevertheless requires public
confirmation
of his self-assessment, if it is to amount to anything tangible.
JUSTICE:
Adhering
to
the
principle
of 'an eye for an eye and a tooth for a tooth',
justice is a feminine, or phenomenally objective, concept that stands
at a
chemical, and thus watery, remove from the vegetative physics of
'turning the
other cheek', as germane to Christian masculinity.
It is not by mere coincidence that the symbol
of justice happens to be a woman, or feminine figure, weighing crime
and
punishment in her scales; for women are adept at dispensing justice,
whether as
punishment of crime or the just retribution of cruelty.
For the feminine aspect of life, adhering to
a watery mean, tends to shift between the particle/wavicle
poles of punishment and justice or, rather, justness, adroitness,
cleverness,
and other such spiritual variations upon a purgatorial theme, be it
negative,
and realistic, or positive, and nonconformist.
K
KINDNESS:
Attribute
of
the
metaphysical
soul, and hence of Heaven or heavenly feelings,
kindness is the emotional counterpart to grace, as joy to truth or
Heaven to
God, being the essence of wisdom. Only
that man who embraces metaphysics, whether
sensually
or sensibly, on a submasculine or a supermasculine basis, can be genuinely kind, and
hence
wise. The metaphysical spirit, the
airwaves
and/or breath, is also kind, albeit on secondary terms in contrast to
the soul.
'KINGDOM
COME':
Name
given
to
the coming time of the Superchrist's
Messianic reign, during which the concept of religious sovereignty will
be
democratically endorsed by a variety of progressive peoples, and the
sovereignties of the world, including the political, accordingly be
overcome,
i.e. consigned to the rubbish bin of history.
Social Transcendentalism is the ideological front for the
advocacy and
advancement of religious sovereignty in the People, and 'Kingdom Come'
has
specific reference, in the short-term, to what I have elsewhere called
a Gaelic
federation of
KNOWLEDGE:
Apparent
and/or
qualitative
attribute
of, in particular, physical elements
and/or elementinos, viz. neutrons and/or
neutrinos,
stretching from massive mass to voluminous volume in mass-volume
evolution, the
vegetative axis per
se of phenomenal subjectivity. Knowledge
is
a
positive
manifestation of the
masculine, whether in secondary terms with regard to physical power
(elemental
particles) or in primary terms with regard to physical form (molecular wavicles), the difference between unholy evil
and unholy
folly, physical Father and Son (in Christian terms).
L
LEADER:
The
leader
should,
by
definition, be metaphysical, and the self-styled
architect of
Social Transcendentalism most certainly considers himself to be
metaphysical,
not physical (and prone to representation), nor chemical (and prone to
governance), still less metachemical (and
prone to
rule). Leadership should be first and
foremost a religious attribute, the attribute of religious persons,
particularly when those persons happen to be genuinely religious, and
thus
metaphysical.
LEFT:
Politically
or
ideologically
speaking,
the Left is on the female side of the
gender divide, and is therefore affiliated to libertarianism, whether
in
moderate or in extreme terms, that is to say, whether with regard to
the
phenomenal objectivity of water or to the noumenal
objectivity of fire, in sensibility no less than in sensuality. When politics is 'true' to itself (and not 'bovaryized') it will be left wing, or
parliamentary. Likewise, when science is
'true' to itself
(and not 'bovaryized') it will be extreme
left-wing,
or cosmological. For whereas the per
se
of politics, being watery, is phenomenal, the per se of
science, being
fiery, is noumenal.
Thus do libertarians and ultra-libertarians exemplify political
and
scientific per se standings respectively, in keeping with their
objective, or female, natures.
LIBERTARIAN:
The
antithesis
to
conservative,
libertarianism can be either extreme (and noumenal)
or moderate (and phenomenal), but
either way it
is a female attribute which follows from an objective premise, whether
in
relation to sensuality or to sensibility or, indeed, to negative or
positive
manifestations of each. Thus
libertarians are prone to objective divergence and/or convergence on
either noumenal or phenomenal planes, with
a penchant, in
consequence, for freedom, the freedom of the female side of life to be
'true'
to itself without regard to or threat of male constraints such that
follow, by
contrast, from a subjective disposition.
Libertarians are politically of the Left, and are usually of a
secular
rather than a religious orientation.
Those disposed, in upper-class fashion, to noumenal
objectivity will be ultra-libertarian, and hence extreme left, or
communistic;
while those more disposed, in lower-class fashion, to phenomenal
objectivity
will be libertarian, and hence moderate left, or socialistic. Either way, one is dealing with a female
stance in life, a stance that is diabolic in the one context and
feminine in the
other. In elemental terms, both fire and
water are libertarian after their different fashions, the one noumenally and the other phenomenally, as
germane to metachemistry and to chemistry.
'LIBERTY
BELLE':
Secular
symbol
of
negative freedom within the sensual context of noumenal
objectivity, the '
LIGHT:
Spiritual
manifestation
of
photon
elements which, in conventional contexts,
diverge through spatial space as from a vacuum, whether naturally
(cosmic) or
artificially (electronic). Light is a
primary mode of Hell whose glory is infernal, given its metachemical
correlation. This applies as much in
positive terms to sight-light, which is spiritual love, as in negative
terms to
cosmic light, which is spiritual hatred, not to mention to their
artificial
counterparts, the light of cameras on the one hand and of light-bulbs
on the
other hand. Either way, light is good
rather than evil, since of the spirit as opposed to the will. But goodness can be negative or positive.
LIGHTNESS:
Quantitative
attribute
of
air,
as of airwaves (sensuality) and the breath
(sensibility),
lightness is germane to metaphysical spirit.
LIMBO:
Context
of
compromise
between
Heaven and Hell, which is to say, noumenal
objectivity and noumenal
subjectivity. The noumenal counterpart, in short, to the world.
LITERATURE:
Common
term
for
all
literary activity ... from poetry and drama to fiction and
philosophy, although modern usage tends to favour fiction, especially
novels
and short prose. However, it is my belief
that literature is that branch of the fine arts which has a chemical,
and
therefore feminine, correlation, in keeping with its watery bias, e.g.
the
tongue for speaking with and ink for writing with.
In fact, I incline to regard drama as the per
se mode
of literature, in view of its reliance on the tongue for purposes of
speech,
and to conceive of the other modes of literary activity, viz. poetry,
fiction,
and philosophy, as 'bovaryizations' of
literature
germane to a fundamentally watery approach to each of the other
elements, viz.
fire in the case of poetry, vegetation in the case of fiction, and air
in the
case of philosophy. Thus literature, in
the broadest sense, is the civilized art form par excellence,
as
distinct, in its own way, from the barbarism, comparatively speaking,
of art
(principally painting) as the naturalism of sculpture from the culture
of
music. Currently, however, it is the
quasi-vegetative 'bovaryization' of
literature, viz.
fiction, which most typifies literary production, particularly in its
novelistic mode. This is, together with
drama, a worldly manifestation of literature, and the world, with its
feminine/masculine compromises, still exists, not having been
'overcome' by
otherworldly alternatives of the type that would make philosophy the
principal
literary genre.
LITERARY
SUBDIVISIONS:
Literature
conceived
as
being subdivisible
into drama, the chemical per
se of literature; poetry, the quasi-metachemical
'bovaryization' of
literature; philosophy, the quasi-metaphysical 'bovaryization'
of
literature;
and
fiction,
the quasi-physical 'bovaryization'
of
what,
in relation to literature proper, viz. drama, is a chemical art
form par
excellence.
LOWER
CLASS:
Only
the
phenomenal
objectivity of chemistry and the phenomenal
subjectivity
of physics qualify for lower-class standings, the one in relation to
the
governing class of volume-mass devolution, viz. democrats
(parliamentarians)
and bureaucrats (local government), the other in relation to the
representing
class of mass-volume evolution, viz. technocrats and plutocrats. Thus the lower class are always phenomenal,
never noumenal.
LOVE:
Having
reference
to
the
positive quantitative and essential manifestations of
photons and/or photinos, love has a noumenally objective correlation, as applying to
the fiery
realm of metachemistry, and is the hellish
redemption
of the diabolic, whether in relation to the primary context of metachemical spirit (molecular particles) or to
the
secondary context of metachemical soul
(elemental wavicles), in sensuality no
less than in sensibility.
LSD:
Synthetic
hallucinogen
with
ability
to modify consciousness in the direction of
visionary hallucinations and spatial displacements.
One of a number of drugs that have been
seriously considered for spiritual use in 'Kingdom Come', with
particular
reference to the second tier of my projected 'triadic Beyond', duly subsectioned to embrace, besides physics and
metaphysics, a
chemical context in which some vegetative transmutation of chemistry
would be
applicable, thereby allowing the feminine aspect of a broadly humanist
tier to
receive due chemical attention.
LUNAR:
Phenomenally
objective
disposition
of
the moon which is the negative, or
geologic, manifestation of volume, with specific reference to
volumetric
volume. A guarantor
and standard of negative freedom within phenomenally objective
parameters, such
as those accruing, in secular terms, to parliament.
M
MAGIC:
Appertaining
to
the
noumenal objectivity of
space-time devolution, magic is a metachemical
attribute primarily concerned with appearances, whether in relation to
beauty
(positive) or to ugliness (negative), the former 'white'
(fundamentalist) and
the latter 'black' (materialist). Thus
magic has diabolic associations, in keeping with its instinctual
(wilful) basis
in metachemical power.
MALE:
This
term
is
used
by me to imply or embrace both masculine and divine (submasculine in sensuality, supermasculine
in sensibility) alternatives on the subjective side of the gender
divide, and is
therefore not synonymous, in my philosophy, with the masculine, or man,
alone,
although it can refer to either the masculine or the divine, depending
on the
context. For that which
is
male
embraces
both
the phenomenal planes 'down below' space and time,
and
the noumenal planes 'up above' volume and
mass, if
solely in relation to mass-volume evolution (masculine) and to
time-space
evolution (divine). It is
therefore antithetical to everything and anything female.
MAN:
Not
to
be
confused
with God, man is phenomenal where God is noumenal,
sinful
where
God is graceful and knowledgeable where God is truthful.
But man is also subjective, and thus on the
secondary side, in overall terms, of the elemental divide, the side
which
embraces vegetation (in the masculine) and air (in the divine). Man is the fruit of woman who nonetheless
goes, or has the capacity to go, beyond woman, to outdo woman, in
relation to
the possibility of attaining to God.
Most men, however, remain men, which is to say, masculine, at a
phenomenal
shortfall, in lower-class subjectivity, from the Divine, and therefore
fated to
remain sinful and knowledgeable, whether carnally or intellectually. Christianity is the religion par
excellence of man, not God, and the revenge of man upon God or godly
individuals, since when God is reduced to man or when, alternatively,
man is
hyped to God, then what follows is less truth than the subversion of
truth by
knowledge, of God by man, as, in emotional terms, of joy by pleasure,
kindness
by meanness, and heavenliness by earthliness.
Consequently religion, which when genuine should be concerned
with
truth, is subordinated to economics, and world-affirming phenomenality
is the lower-class result, a result that, in pandering to the masculine
meek,
excludes world-defying otherworldliness from its brief, considering
that man is
then the measure of all things, and all things must accordingly bow to
him. From the genuinely philosophical
standpoint, however, which is that of truth, man is indeed something
that should,
in Nietzsche's phrase, 'be overcome', if truth is to prevail in the
interests
of God, which is to say, the superman, the transcendence of the earth,
and
therefore of the all-too-human reign of man upon it, to the detriment,
if not
exclusion, of Heaven.
MARS:
Planet
corresponding
to
masculine
sensibility and thus to voluminous volume,
Mars is the sensibly negative manifestation, par
excellence, of
phenomenal subjectivity, and is therefore a geologic entity responsible
for or
associated with the sensible mode of ignorance and pain.
MASCULINE:
Relating
to
a
vegetative
elemental parallel, the masculine ascends from mass to
volume in mass-volume evolution, and is therefore germane to a
phenomenally
subjective order of binding. Masculinity
is the elemental antithesis of femininity, which is watery, but it is
also a
lower-class position compared to divinity, as that which stretches in
time-space evolution from submasculinity
to supermasculinity, metaphysical
sensuality to sensibility,
just as femininity is lower-class compared to devility,
or
that
which
stretches
in space-time devolution from superfemininity
to subfemininity, metachemical
sensuality to sensibility. Therefore the
masculine is a worldly - and physical - shortfall from divine
otherworldly possibilities,
a shortfall which, being vegetative, has an earthly correlation, in
keeping
with its mundane nature. Whether one is
masculine in sensuality (massive) or sensibility (voluminous), one is
centred
in knowledge and pleasure (if positive) and/or ignorance and pain (if
negative), since man is ever, in his masculinity, torn between
phenomenal modes
of form and contentment in the self, of vegetative ego and soul, as
between
phenomenal modes of power and glory in the not-self and selflessness
... of vegetative
will and spirit, ascending, in mass-volume evolution, from phallus to
brain in
organic positivity (personal) and/or from
the
terrestrial earth to the planet Mars in inorganic negativity (geologic). Thus the masculine is both sinful in ego and
will, the former in primary terms and the latter with regard to a
secondary
manifestation of sin, and mean (stupid, maladroit, grave, unjust, etc.)
in soul
and spirit, the former in primary terms and the latter with regard to a
secondary manifestation of meanness. Man
is indeed something that should be overcome (Nietzsche), though only in
God is
this ultimately possible.
MASS:
Bottom
plane
of
existence
which stretches from the phenomenal subjectivity of
massive mass (masculine) to the phenomenal objectivity of massed mass
(feminine), thereby embracing both vegetation and water.
On the masculine side of the gender divide,
mass is the sensual mode of vegetation; while on its feminine side mass
is the
sensible mode of water. Either way, the
connection between mass and the masses and/or the Mass, i.e. Eucharist,
is
incontestable, and testifies to the worldly nature, in earth and
purgatory, of
the plane in question.
MATERIALISM:
Root
'ism'
in
life,
as in the Cosmos, which is affiliated, in negative
fashion,
to metachemistry above all other elements,
with an
elemental particle subatomic bias that attests to its rudimentary and
primal
nature. Of course, there is a
materialism of chemistry, as of physics and metaphysics, but they are 'bovaryizations' of materialism compared to
and/or
contrasted with its metachemical
manifestation in the
photon (sensuality) and/or photino
(sensibility). Thus in broadly elemental
terms, materialism is of fire rather than of water, vegetation, or air,
but it
is the metachemical fire, above all else,
which is its per se mode.
For
there is nothing more basic than the elemental particle photons of metachemistry! Now
if fundamentalism is the positive and organic mode of metachemistry,
then materialism is very much its negative and inorganic mode, the mode
deriving, in stellar and/or Venusian
terms, from the
cosmic as opposed to the universal. The
'Liberty Belle' is thus the symbolic embodiment of sensual materialism,
and all
that, in consequence, which affirms, in 'once-born' fashion, negative noumenal freedom, or cosmic ultra-libertarianism. Materialism is therefore the worst of all
possible devils and/or hells.
MATERNAL:
Denoting
the
phenomenally
objective
nature of chemical soul, the secondary soul
of those affiliated, through purgatorial contentment, to volume-mass
devolution.
MEDITATION:
Process
by
which
the
breath is acknowledged and consciously pursued to the ends
of self-transcendence, i.e. the transmutation, within inner
metaphysics, of ego
into soul via will and
spirit, with joyful self-realization as its heavenly
reward. Thus meditation of this order,
often termed
'transcendental meditation' to emphasize its transcendent or
metaphysical
nature, both confirms and encourages the achievement of maximum
sublimated
soul, of first-rate, or metaphysical, soul or rather, oversoul
by those who, being sensibly metaphysical, have the ability to rise to
godly
and heavenly heights of metaphysical sensibility, achieving the
redemption of
the former in the latter. I call these
practitioners of TM supermen, for it is only the existence of a supermasculine ego which binds one to inner
truth in the
first place, an ego at once sensibly metaphysical and divine, and from
which a
joyful sensibility can be experienced, once the ego is superseded by
soul via
will and spirit, in due process of meditating.
MERITOCRATIC:
Persons
who
relate
to
the sensible metaphysics of spaced space, being disposed
to transcendental meditation and to supermasculine
self-acknowledgement, are avowedly meritocratic,
and
thus
of
an
ultimate class position which is the salvation, on the
time-space
axis, of the theocratic, or those who, in their submasculine
subjectivity, relate more to sequential time and its aural metaphysics,
viz.
music. Meritocrats
are, by definition, atheistic, for they are their own divinities in
what
amounts to an ultimate 'kingdom within', a kingdom of Superchristian
salvation.
METACHEMICAL:
The
Cupidian axis of space-time devolution,
whether
negatively (cosmic) or positively (universal), metachemistry
is the fiery element of noumenal
objectivity, and metachemical positions
are either materialist (negative) or
fundamentalist (positive), and thus ever germane to different
manifestations,
in sensuality and sensibility, of the Devil and Hell, of superfeminine
and/or subfeminine alternatives. That which is metachemical
is ever anterior to the chemical, relatively antithetical to the
physical, and
absolutely antithetical to the metaphysical, like art (painting) to
music. The most basic (negative) and/or
least
advanced (positive) element, the photon in sensuality and the photino in sensibility,
is metachemical.
METACHEMICAL
ELEMENTS/ELEMENTINOS:
Photons/photinos are the metachemical elements/elementinos
par
excellence, and therefore those which, when most of
themselves in the elemental particles of their fiery appearances, are
of
space-time devolution.
METACHEMICAL
SALUTES:
Salutes
such
that
parallel space-time devolution in the noumenal
objectivity of their
autocratic-to-aristocratic
absolutism, from the extended-hand/raised arm of spatial space to the
extended-hand/bent arm of repetitive time.
METAPHYSICAL:
One
might
describe
time-space
evolution as the counter-Cupidian
axis, since it is the axis of metaphysics and thus of that which is noumenally subjective, like idealism (negative)
and
transcendentalism (positive), in both sensuality and sensibility, the
former
having an elemental reference to protons and the latter to protinos,
the least basic (negative) and/or most advanced (positive) elements/elementinos. Be
that
as it may, the metaphysical is ever airy, or gaseous, and the setting,
in
consequence, for God and Heaven, truth and joy, not to mention, in
cosmic
terms, their negative counterparts, falsity and woe.
Either way, metaphysics is as far removed
from metachemistry as music from art or
being (in its per
se mode) from doing (in its per se
mode), first-rate soul from first-rate will.
METAPHYSICAL
ELEMENTS/ELEMENTINOS:
Protons/protinos are the
metaphysical elements/elementinos par
excellence, and therefore those which, when most of themselves in
the
elemental wavicles of their airy essences,
are of
time-space evolution.
METAPHYSICAL
SALUTES:
Salutes
such
that
parallel time-space evolution in the noumenal
subjectivity of their theocratic-to-meritocratic
absolutism, from the
clenched-fist/bent arm of
sequential time to the clenched-fist/raised arm of spaced space.
MILLENNIUM:
Coming
time
of
the
Second Coming, identified by me with the reign of Social
Transcendentalism in 'Kingdom Come', both human and, subsequently,
post-human.
MIND:
There
is
besides
the
conscious mind both a superconscious
mind and a subconscious mind. For mind
is associated with the self psychically, as psyche, and the self, as I
have oft
repeated, is traceable to the central nervous system and/or brain stem. Hence mind can be conscious, superconscious, or subconscious, though in
strictly psychic
terms it is the superconscious which is
mind per
se,
since mind transcends the ego, or conscious, while remaining distinct
from the
subconscious, or soul, which is that aspect of psyche which appertains
to the
self most profoundly.
MOHAMMEDANISM:
Christian
misnomer,
in
a
sense, for the religion of Islam, which is less rooted
in Mohammed, the prophet of Allah, than in Allah, the Moslem God, Who
shares a metachemical status, as 'First
Mover', with Jehovah, the
Judaic God, albeit from the standpoint, so I maintain, of sensibility
rather
than sensuality, and of sensibility in relation to time (repetitive). For if the sensuality of space (spatial) is
Judaic, then the sensibility of time is Islamic, and different
religions
Mohammedanism and Judaism assuredly remain, even though they are united
in
their opposition, from different points of view, to the sensuality of
time
(sequential), viz. Satan, not to mention to the Christian transmutation
of
Satan into the Father, Who, unlike both Jehovah and Allah, connives at
a
non-triangular hierarchy, in the Catholic manner. But
whereas
the
Father
is merely tangential
to Christ in the Christian religion, Mohammed, by contrast, is
tangential to
Allah in the Islamic faith, since Islam, like Judaism, is much more of
a
Creator-based religion than Christianity, the only 're-born', or
Saviour-based,
religion of its kind. Hence the
misunderstandings that often arise in connection with the use of the
term
Mohammedanism by Christians, who imagine that Mohammed is as important
to Islam
as Christ to Christianity. In reality,
that is far from being the case, and the greater prominence of cosmic
factors
to the Middle East was largely responsible, I do not doubt, for
ensuring that
Allah, the Creator-God, would always remain the focus of worship.
MOLECULAR:
The
relativistic
counterpart
to
elemental, the term 'molecular' has
reference
to quantity and to quality as opposed to appearance or to essence, and
is
therefore more usually associated with politics and economics than with
science
or religion. Things can be molecular in
relation to either particles (quantitative) or wavicles
(qualitative) in any of the elements, both conventional and radical, as
well as
in their sensible counterparts, the elementinos.
MOON:
If
the
sun
is
submasculine in its noumenal
subjectivity of a sensual, or 'once born', order, then the moon is
arguably
feminine in its sensual order of phenomenal objectivity, corresponding,
on a
planar basis, to volumetric volume, the volume that rules or, rather,
governs
the tides. Certainly the moon, like the
sun, is a negative, or inorganic, entity, with a geologic correlation
appropriate to its phenomenal limitations as the negative basis, in all
probability, of both weakness and humility, those negative feminine
attributes
of a realistic orientation, an orientation which favours freedom in
relation to
negative phenomenal objectivity, in this instance in its sensual, or
'once
born', manifestation.
MUSIC:
In
elemental
terms
music
is the metaphysical art form par
excellence, though in relation to the four planes it is the art form
of time
par excellence, with particular reference to sequential time,
the time
of Satan and/or the Father, not to mention (in arguably more positive
terms) of
David and/or St Joseph. Music causes air
to vibrate, and vibrations travel on the airwaves.
MUSICAL
ELEMENTS:
Sense
in
which
music corresponds to the cardinal elements in terms of
four main categories, viz. Jazz, Pop, Classical, and Folk, with Jazz
corresponding, in the fiery magic of its percussive bias, to metachemistry; Pop corresponding, in the watery gnosticism of its vocal bias, to chemistry;
Classical
corresponding, in the vegetative classicism of its strings bias, to
physics;
and Folk corresponding, in the airy mysticism of its wind or, more
correctly,
pipes bias, to metaphysics. Thus,
broadly speaking, Jazz and Pop would correspond, in their noumenal
and phenomenal modes of objectivity, to the female side of life, with
Classical
and Folk corresponding, by subjective
contrast, to its
male side on both phenomenal and noumenal
terms.
MUSICAL
SUBDIVISIONS:
Music
conceived
as
being subdivisible
into pitch, the metaphysical per
se of music; melody, the
quasi-physical 'bovaryization' of music;
harmony, the
quasi-chemical 'bovaryization' of music;
and rhythm,
the quasi-metachemical 'bovaryization'
of
what,
in
relation
to music proper, viz. pitch, is a metaphysical art
form par
excellence.
MYSTICISM:
Appertaining
to
the
noumenal subjectivity of
time-space evolution, mysticism is a metaphysical attribute primarily
concerned
with essences, whether in relation to truth (positive) or to falsity
(negative), the former universal (transcendentalist) and the latter
cosmic
(idealist). Thus mysticism has divine
associations, in keeping with its emotional basis in metaphysical
contentment.
N
NATURE:
The
vegetative
element
par
excellence, nature stretches from the fleshy phallus to the
brain in organic terms and from the terrestrial aspect of the earth to
Mars in
inorganic terms. This, at any rate, is
what, in phenomenal subjectivity, is quintessentially natural as
opposed to
being effectively civilized (water), barbarous (fire), or cultural
(air) in
either phenomenal objectivity, noumenal
objectivity,
or noumenal subjectivity, as the case may
be,
although in a wider and somewhat qualified sense nature embraces
everything and
anything, including fire (anti-natural if metachemical,
pro-natural
if
metaphysical),
from
water (supernatural) to vegetation (strictly
natural) and air (subnatural), in both
organic and
inorganic contexts. One can, however,
distinguish between objective nature on the female side of the gender
divide and,
by contrast, subjective nature on its male side, the side not of fire
and water
but of vegetation and air. For nature is objective and subjective, female and male,
as well as
phenomenal (in volume and mass) and noumenal
(in
space and time) both in positive and negative contexts of sensuality
and
sensibility. The most natural
nature, however, is masculine, and therefore germane to the vegetative
aspect
of life, with particular reference to the mundane realm of the world.
NATURAL:
That
which
is
natural
is physical, and hence vegetative, the element which
corresponds, in its classical qualities, to the ego per
se,
or physical consciousness (psyche).
NATURALISM:
Naturalism
differs
from
nature
in my philosophy by being the negative
counterpart to humanism, and therefore the inorganic manifestation of
phenomenal subjectivity. In short, by having reference to the terrestrial aspect
of the
earth, including the earth's core, in sensuality and to the planet Mars
in
sensibility. In this respect
naturalism is the subjective antithesis to realism, its feminine
counterpart.
NEUTRON/NEUTRINO:
The
sensual
and
sensible
manifestations of what I regard as a masculine
element/elementino
par
excellence, albeit of a conventional order that requires to be
distinguished, on the mass-volume axis of physical evolution, from
deuterons/deuterinos, as one might
distinguish heathenistic
men from their Christian (and more radically masculine) counterparts,
more
especially in sensibility than in sensuality.
In fact, I tend to equate neutrons/neutrinos with the elements/elementinos most underlining a Protestant bias
and
deuterons/deuterinos with those most
underlining a
Catholic one, although both alike appertain to the phenomenal planes of
mass
and volume.
NONCONFORMISM:
Generally
applied
to
Puritan-type
opposition to the Established Church, with
particular reference to the Church of England (Anglican), nonconformism
is, from the Social Transcendentalist standpoint, a positive
manifestation of
phenomenal objectivity, whether in sensuality (volumetric volume) or in
sensibility (massed mass), and is therefore a distinctly feminine
position, be
it with regard to science, politics, economics, or (more usually) to
religion. Thus nonconformism
applies as much to Catholicism as to Protestantism, being the organic
manifestation, in positivity, of
volume-mass
devolution. Nonconformists conform
neither to humanism (man) nor to fundamentalism (the Devil), still less
to
transcendentalism (God), but remain resolutely feminine in what amounts
to an
anti-Christian stance vis-à-vis either the Protestant Christ (Anglican)
or the
Catholic Christ (Roman). In the one
context, they are at the apex of the inverted triangle of so-called
Protestant
solidarity, the configuration, par
excellence, of British
civilization, whereas, in the other context, they are at the base, in
Marian
vein, of a non-triangular hierarchy stretching via man to God (albeit
the
'once-born' God of a 'kingdom without', viz. the Father).
In neither context, however, is there a conformism
to Christ but, on the contrary, a kind of sensual Marianism
on the one hand and a sensible Marianism
on the other
hand, as regarding the tongue (Protestant) and the womb (Catholic),
with watery
rather than vegetative implications.
NOT-SELF:
Any
organ
of
sensuality
and/or sensibility which the self, or central
nervous
system, makes use of in the course of its dealings with the world and
even that
which, strictly speaking, is either anterior or posterior to the world. Examples normally cited in my work include
the eyes and the heart on the space-time axis of metachemical
devolution, the tongue and the womb on the volume-mass axis of chemical
devolution, the phallus and the brain on the mass-volume axis of
physical
evolution, and the ears and the lungs on the time-space axis of
metaphysical
evolution. All these organs are
identified as not-selves, and they are embodiments of the will or, more
precisely, each one of them embodies a specific type of willpower which
serves
the self, be it in connection with fire, water, vegetation, or air. There are also, in addition to these organic
manifestations of not-self, what have been termed inorganic
manifestations of
not-self, and these include the stellar-to-Venusian
axis of metachemical devolution, the
solar-to-Saturnian axis of metaphysical
evolution, the
lunar-to-oceanic axis of chemical devolution, and the
terrestrial-to-Martian
axis of physical evolution, all of which are therefore either cosmic (noumenal) or geologic (phenomenal) bodies. Where the organic modes of not-self are
positive, or supreme, these inorganic modes of not-self tend to be
negative, or
primal, the preconditions, in short, of negative energies.
As the focus of the will, or of willpower,
the not-selves are more closely associated with evil than with anything
else,
but of different types of evil depending on the kind of not-self and
its
elemental correlation.
NOUMENAL:
Used
by
me
to
define that which pertains to space and time, whether in
relation
to space-time devolution (metachemical) or
to
time-space evolution (metaphysical), as opposed to volume and mass. Consequently, both fire and air are noumenal elements, in contrast to the
chemical and
physical elements (phenomenal) of water and vegetation.
And, being noumenal,
they are upper class as opposed to lower class.
O
OMEGA:
This
term
of
Greek
origin is used by me to define subjective as opposed to
objective
contexts, whether in sensuality or in sensibility.
Hence both noumenal
subjectivity and phenomenal subjectivity, the metaphysical and physical
corollaries of time-space evolution and of mass-volume evolution, are
omega-orientated, even though distinctions have to be drawn between the
sensual, or 'once born', and the sensible, or 're-born', manifestations
of
omega.
OMEGA
POINT:
The goal and culmination of evolution in
relation to the transcendental Beyond, a 'point' as far removed, in
conceptual
constitution, from the inception of devolution in the Cosmos as it is
possible
to conceive.... That which is omega-most in sensibility at any given
time is
closest to this envisaged culmination-point of evolution, a
culmination-point
originally conceived of by Teilhard de Chardin, but considerably expanded upon by me in
the years
and decades since.
'ONCE
BORN':
Metaphorical
term
intended
to differentiate the sensual and outer from
the sensible and inner, the latter of which has equally metaphorically
been
identified with the concept of 'rebirth', though not in relation to
reincarnation, but solely on a Christian-like basis of male salvation,
which
rises from sensuality to sensibility, vice to virtue, in due 're-born'
terms.
OUTER:
The
opposite
of
inner,
this term has reference to sensuality as opposed to
sensibility, to 'once-born' contexts of outer sense as opposed to
're-born'
contexts of inner sense, and it applies to the subjective no less than
to the
objective, in both negative and positive manifestations.
OVERSOUL:
Any
mode
of
'civilized',
or sublimated, soul, whether loving, proud,
pleasurable,
or joyful, such that results, on whatever elemental basis, from an
egocentric
commitment to will and the spiritual transmutation of ego into mind,
from which
superconscious extreme a psychic rebound to
subconsciousness can be anticipated,
thereby achieving
emotional redemption in oversoul, the
sublimated
counterpart to the brute soul, or undersoul,
of
the
self,
which
is id-driven and therefore no more than a lustful response
to
instinct.
P
PAIN:
Having
reference
to
the
negative quantitative and essential manifestations of
neutrons and/or neutrinos, pain has a phenomenally subjective
correlation, as
applying to the vegetative realm of physics, and is the earthly
redemption of
the masculine, whether in relation to the secondary context of physical
spirit
(molecular particles) or to the primary context of physical soul
(elemental wavicles), in sensuality no
less than in sensibility.
PARTICLES:
Life
(and
antilife) is divisible, in both
primary and
secondary contexts, between particles and wavicles,
as
between
will
and
ego on the one hand, or spirit and soul on the other
hand,
particles being germane to will and spirit in elemental and molecular
subdivisions of any given element, be it metachemical,
chemical,
physical,
or
metaphysical. For
particles are either apparent, and wilful, or quantitative, and
spiritual,
being of the not-self in the one case and of selflessness in the other,
corresponding, that is to say, to somatic and psychesomatic
oppositions to self. In the female
elements of fire and water, particles are objective and primary,
whereas in the
male elements of vegetation and air they are subjective and secondary.
PATERNAL:
Denoting
the
phenomenally
subjective
nature of physical soul, the primary soul
of those affiliated, through earthy contentment, to mass-volume
evolution.
PHENOMENAL:
Used
by
me
to
define that which pertains to mass and volume, whether in
relation to volume-mass devolution (chemical) or to mass-volume
evolution
(physical), as opposed to space and time.
Consequently, both water and vegetation are phenomenal elements,
in
contrast to the metachemical and
metaphysical
elements (noumenal) of fire and air. And, being phenomenal, they are lower class
as opposed to upper class.
PHILISTINE
ELEMENT:
Vegetation
is
the
philistine element par
excellence, and therefore that which, in its physical thraldom, is
phenomenally subjective.
PHILOSOPHY:
The
metaphysical
branch
of
literature par
excellence, philosophy
should be concerned with being and the pursuit of soul, as it ascends
from
sensuality to sensibility in time-space evolution, passing from
theocracy to
meritocracy. Although not the per se
discipline of literature, philosophy is or should be, when true to
itself, noumenally
subjective, since concerned, ultimately, with God and Heaven, truth and
joy. It is my belief that Social
Transcendentalist philosophy adequately fulfils this requirement. However, we should not overlook the negative
requirement of concern with falsity and woe, Antigod
and Antiheaven in relation to antiphilosophy.
PHOTON/PHOTINO:
This
element/elementino is regarded as having a
fiery
and therefore diabolic connotation which places it in the sphere of
space-time
devolution. Thus both photons in
sensuality and photinos in sensibility are
always noumenal, never phenomenal.
PHYSICAL
ELEMENTS/ELEMENTINOS:
Neutrons/neutrinos
are
the
physical elements/elementinos
par
excellence, and therefore
those which, in the molecular wavicles of
their
vegetative qualities, are of mass-volume evolution.
PHYSICAL
SALUTES:
Salutes
such
that
parallel mass-volume evolution in the phenomenal
subjectivity of their technocratic-to-plutocratic relativity, from the
clenched-fist/arm-to-chest of massive mass to the
clenched-fist/arm-to-head of
voluminous volume.
PLANE:
Any
one
of
four
horizontal levels, beginning at the lowest level with mass,
continuing with the (comparatively) low level of volume, continuing
again with
the (contrastingly) high level of time, and culminating with the
(comparatively) highest level of space.
All such planes are divisible between centrifugal and
centripetal
alternatives, in both objective (female) and subjective (male)
contexts, the
former alpha and the latter omega.
PLEASURE:
Having
reference
to
the
positive quantitative and essential manifestations of
neutrons
and/or neutrinos, pleasure has a phenomenally subjective correlation,
as
applying to the vegetative realm of physics, and is the earthly
redemption of
the masculine, whether in relation to the secondary context of physical
spirit
(molecular particles) or to the primary context of physical soul
(elemental wavicles), in sensuality no
less than sensibility.
PLENUM:
The
opposite
of
a
vacuum, plenums are at the centre of subjectivity, be
that
subjectivity phenomenal (and masculine) or noumenal
(and divine), and result in curvilinear (circular) orders of divergence
(sensuality) and convergence (sensibility).
PLUTOCRATIC:
Being
plutocratic
is
to
be masculine in 're-born'
as
opposed to 'once-born' terms, to be of voluminous volume as opposed to
massive
mass, and thus of vegetation in sensibility as against sensuality. The plutocrat is therefore the masculine
counterpart to the technocrat.
POETRY:
The
metachemical branch of literature par
excellence, poetry should be concerned with doing and the pursuit of
will,
as it descends from sensuality to sensibility in space-time devolution,
passing
from autocracy to aristocracy. Although
not the per se discipline of literature, poetry is or should be
noumenally objective, being concerned,
fundamentally, with
the Devil and Hell, beauty and love. In
its negative, or inorganic, manifestation, viz. antipoetry,
it
will,
however,
be primarily concerned with
ugliness
and hatred, the Antidevil and Antihell.
POLITICS:
The
chemical
discipline
par
excellence, politics is everywhere based
in molecular particles, as that which is primarily concerned with the
quantity
as opposed, like economics, to the quality of things.
Thus it is the discipline par excellence
of the spirit, whether in chemistry, metachemistry,
metaphysics,
or
physics,
and
therefore more (relative to most) basic and/or
less (relative to least) advanced approach to life, depending on the
context,
i.e. whether negative or positive. Politics
generally
denies
man
when
chemical, or parliamentary, because chemistry is the
element of woman, as of purgatory, though 'bovaryized'
politics,
of
which
the
metachemical, metaphysical,
and physical are incrementally all examples, is less concerned with the
feminine aspect of things than with either the diabolic, the divine, or
the
masculine aspects of them, according to whether authoritarian,
totalitarian, or
republican values are at stake.
POSITRON/POSITRINO:
This
element/elementino is regarded as having a
watery and therefore feminine connotation which places it in the sphere
of
volume-mass devolution, albeit as the radical counterpart to electrons/electrinos. Thus
both positrons in sensuality and positrinos
in
sensibility are always phenomenal, never noumenal.
POST-HUMAN:
That
which
stretches
beyond
man and would, in the course of millennial time,
have been evolved out of what I like to think of as a cyborg
transition, when man is in the process of being technologically and
religiously
'overcome', to use a Nietzschean
expression. Thus the concept of superman
is with me
post-human, although I like to distinguish, on the basis of a triadic
Beyond,
between three stages of post-human life, viz. Superbeings,
Supra-beings,
and
Ultra-beings,
with
nonconformist, humanist, and
transcendentalist manifestations of each within every tier of this
projected
Beyond which ranges, on the above basis, from a stage antithetical to
apes (superbeing) to a stage antithetical
to stars (ultra-being)
via a stage antithetical to trees (supra-being).
POWER:
Power,
or
willpower,
is
everywhere the evil root of life, whether that life is
metachemical, chemical, physical, or
metaphysical. In fact, power ranges from
being first-rate
in metachemistry and second-rate in
chemistry to
being third-rate in physics and fourth-rate in metaphysics, thereby
becoming
progressively less evil the further removed it is from its metachemical
per
se. Because power is
an attribute of will, it adheres to each of the organs of sensuality
and sensibility,
as well as, in negative terms, to their inorganic counterparts on the
cosmic
and geologic planes of noumenal and
phenomenal
primacy. No life can exist or prosper
without power, and hence evil, since the will is fundamental to ego,
spirit,
and soul, as well as being the nearest thing, in each of the
not-selves, to the
most basic manifestation of the self, viz. the id.
The four categories of willpower,
corresponding to each of the elements, are expressive, compressive,
depressive,
and impressive, the former two objective
and the
latter two their subjective counterparts.
Hence first-rate willpower is always noumenally
objective in its expressiveness; second-rate willpower always
phenomenally
objective in its compressiveness;
third-rate
willpower always phenomenally subjective in its depressiveness; and
fourth-rate
willpower always noumenally subjective in
its
impressiveness.
PRIDE:
Having
reference
to
the
positive quantitative and essential manifestations of
electrons and/or electrinos, pride has a
phenomenally
objective correlation, as applying to the watery realm of chemistry,
and is the
purgatorial redemption of the feminine, whether in relation to the
primary
context of chemical spirit (molecular particles) or to the secondary
context of
chemical soul (elemental wavicles), in
sensuality no
less than sensibility.
PRIMAL:
Whatever
is
primal
is
negative, and hence inorganic, whether in sensuality or
in sensibility. Hence not only primal
being, but primal doing, primal giving, and primal taking are equally
eligible
for consideration as manifestations of an inorganic primacy, which
ranges from
the cosmic to the geologic, as from noumenal
to
phenomenal elemental planes.
PRIMARY:
Denotes
the
principal
aspects
of an element as against its secondary, or
subordinate, aspects. Thus will and
spirit, corresponding to not-self and to selflessness, are primary in
the
objective elements (of metachemistry and
chemistry),
whereas ego and soul, corresponding to the self in its unredeemed and
redeemed
manifestations, are primary in the subjective elements (of physics and
metaphysics).
PRIMARY
COMPETITIVENESS:
Extends,
in
female
fashion, from elemental particles to
molecular particles in both sensual and sensible manifestations of metachemistry and chemistry, as from metachemical
science (cosmology) and politics (authoritarianism) to chemical science
(chemistry) and politics (parliamentarianism), photons and/or photinos to electrons and/or electrinos.
PRIMARY
CO-OPERATIVENESS:
Extends,
in
male
vein, from molecular wavicles
to elemental wavicles in both sensual and
sensible
manifestations of physics and metaphysics, as from physical economics
(capitalism) and religion (humanism) to metaphysical economics
(corporatism)
and religion (transcendentalism), neutrons and/or neutrinos to protons
and/or protinos.
PRIMARY
ELEMENTS:
Fire
and
water,
corresponding to the noumenal
objectivity of space-time devolution and to the phenomenal objectivity
of
volume-mass devolution, are definable as primary elements, since they
are
rooted in objectivity and accordingly reflect a female disposition to
diverge
(sensuality) and/or to converge (sensibility) in rectilinear, or
barbed,
fashion, as from a vacuum.
PRIMARY
SEX:
Females,
and
by
implication women, are regarded as primary rather than
secondary on account of their objective dispositions to diverge
(sensuality)
and/or to converge (sensibility) in rectilinear, or direct, terms, such
that is
due, in no small part, to a bias for fire and water over vegetation and
air. Hence females, including both
upper-class devility (superfemininity
and/or subfemininity) and lower-class
femininity
(upper and/or lower), are the primary sex, and will accordingly be
hegemonic
over males whenever and wherever sensual, or 'once born', criteria are
paramount, as they are free to be in a secular, or heathenistic,
age
and/or
society.
PRIVATE:
That
which
is
private
can be so in both objective and subjective, female and
male, contexts, but will always be sensible (and inner) as opposed to
sensual
(and outer).
PROGRESSIVE
DAMNATION:
To
fall,
diagonally,
from either spatial space to repetitive time in
space-time devolution (fiery) or from volumetric volume to massed mass
in
volume-mass devolution (watery), as from eyes to heart in the one case,
avowedly Superheathen, and from tongue to
womb in the
other case, effectively Heathen. Either way, a female progression from virtue to vice,
sensuality to
sensibility.
PROGRESSIVE
SALVATION:
To
rise,
diagonally,
from either massive mass to voluminous volume
in mass-volume evolution (vegetative) or from sequential time to spaced
space
in time-space evolution (airy), as from phallus to brain in the one
case,
avowedly Christian, and from ears to lungs in the other case,
effectively Superchristian.
Either way, a male progression from vice to
virtue, sensuality to
sensibility.
PROTESTANTISM:
Unlike
the
Catholics
from
whom they heretically divided, Protestants are not
affiliated to a non-triangular hierarchy but to a triangular hierarchy,
more
usually to an inverted triangle which has Puritans (Nonconformists) and
Presbyterians (Dissenters) at the apex and Anglicans (Anglo-Catholics)
at the
base, pretty much as dispassionate and passionate modes of feminine
sensuality
over masculine sensuality, or the tongue over the phallic-biased flesh. Thus Protestantism is not strictly Christian,
in the sense of a masculine hegemony deriving from the sensible
rejection of
physical sensuality (as symbolized by the Crucifixion), but is
effectively heathenistic, with a feminine
hegemony deriving from an
affirmation of chemical sensuality in rejection of (Christian and, by
implication, Catholic) sensibility. By
rejecting chemical sensibility, not to mention its physical
counterpart,
Protestantism paved the way for the dominance of feminine over
masculine
elements which is fundamentally anti-Christian, especially where nonconformism is concerned.
The ultimate losers in this heresy are not Catholics but
Anglicans,
since they are the ones who have to bear the brunt, within the inverted
triangle of so-called Protestant solidarity, of feminine opposition to
masculine/earthly criteria.
Pseudo-Christianity, in rejecting physical sensibility, became
the
victim, in due course, of anti-Christianity, if not the Antichrist, who
governs
from the phenomenally objective vantage-point of a feminine/purgatorial
opposition, necessarily watery, to vegetation.
PROTON/PROTINO:
This
element/elementino is regarded as having an
airy
(gaseous) and therefore divine connotation which places it in the
sphere of
time-space evolution. Thus both protons
in sensuality and protinos in sensibility
are always noumenal, never phenomenal.
PSYCHE:
Ego,
superego,
and
subego, or conscious mind, superconscious mind, and subconscious mind, the
intellectual, meditative, and emotional aspects of the self, which can
be more
sharply differentiated in terms of ego, mind, and soul.
One ordinarily describes psyche in terms of
consciousness, whether 'ordinary', 'super', or 'sub', since psyche is
that
which, rising above soma in wavicle
transcendence of
a particle base, is by definition conscious and therefore psychic. Like soma, however, psyche can be
anti-natural, supernatural, natural, or subnatural,
depending
on
whether
it
is affiliated to metachemistry,
chemistry,
physics, or metaphysics, viz. fire, water, vegetation, or air, and
can be known and judged accordingly.
PUBLIC:
That
which
is
public
can be so in both objective and subjective, female and
male, contexts, but will always be sensual (and outer) as opposed to
sensible
(and inner).
PURITAN:
If
Anglicanism
is
pseudo-Christian
in its sensual disposition at the foot
of the
inverted triangle of so-called 'Protestant solidarity', then Puritanism
is
anti-Christian, meaning of a feminine or watery disposition which
traditionally
prevails over Anglicans, in parliamentary-like vein, as the tongue over
the
phallus, or 'once-born' Marianism over
'once-born' Christianism, so to speak.
But Puritanism couldn't govern this inverted triangle of
civilized bias
were it not for Presbyterianism alongside it, pretty much as rugby
league
alongside rugby union, or the Labour Party alongside the Conservative
Party, or
a passionate tongue, corresponding to a 'burning-cross' symbol,
alongside a dispassionate
tongue, corresponding, by contrast, to a 'scales-of-justice' symbol, as
germane
to the abstract cross of Puritanism and other related nonconformist
denominations in which water rather than fire is the prevailing
element, in due
feminine fashion. Certainly Puritanism
is no friend, for all the notion of 'Protestant solidarity' that
obtains in
some quarters, of Anglicanism, and in the sensual, or 'once born',
contexts to
which we are alluding, the heathenistic
hegemony of
feminine over masculine, of abstract cross over concrete cross,
complete with
the crucified saviour, ensures that the latter will continue to
function as
'fall guy' for denigration (slag) from 'on high'. As
a
departure
from
what was, in any case, a
pseudo-Christian denomination, Puritanism paves the way for the
hell-like
vituperations of Presbyterianism, as water and fire pull objective rank
on
vegetation 'down below' and exclude, as far as possible, any
association with
air, i.e. Catholicism, from fear of having their feminine hegemony
undermined.
Q
QUALITY:
If
quantity
is
of
the spirit, then quality tends to be of the ego, whether
as the
vegetative, and hence masculine, per
se of egocentricity or in
some 'bovaryized' manifestation having an
alternative
elemental correlation. Unlike quantity,
quality is of the self rather than of selflessness, and corresponds to
the
molecular-wavicle subdivision of any given
element.
QUANTIFICATION:
The
egocentric
self
is
regarded as being subject to quantification when it
comes
into contact, via the will, with the spirit, and is thereby
stretched-out on a superconscious limb, so
to speak, from which it will
rebound, as in a process of reculer
pour mieux sauter,
in
order
to
remain
true to itself and, indeed, achieve a deeper knowledge of itself
than
would otherwise be or have been possible.
Hence quantification of self via selflessness is a precondition
of
emotional self, or soul.
QUANTITY:
Appertaining
to
the
molecular-particle
subdivision of any given element, the
spiritual aspect of things is ever quantitative, since quantity, like
quality,
is relativistic, having reference to selflessness.
In fact, the per
se
of quantity is to be found in water, the feminine element par
excellence,
and therefore women tend to exemplify quantity as opposed, in
phenomenal terms,
to quality.
QUICKNESS:
Essential
attribute
of
fire,
quickness is germane to metachemical
soul.
R
RACE:
Social
Transcendentalism
recognizes
four
main racial divisions, corresponding
to each of the elements, viz. fiery, or metachemical,
reds;
watery,
or
chemical,
whites; vegetative, or physical, blacks; and airy,
or metaphysical, yellows. Such
correlations, while not fanciful, should be regarded in the most
general terms,
since not all people of any given race are the same and, besides,
mixed-race
persons defy neat categorization in terms of any of the above-mentioned
categories. Nevertheless, as a rough
guide to racial distinctions, an elemental analysis is not without
merit, and
would indicate that whereas reds and yellows are noumenal,
or
upper-class
races,
whites
and blacks are phenomenal, or lower-class
races,
corresponding, as they generally do, to mass and volume, as opposed,
like reds
and yellows, to time and space.
RADICAL:
Not
conventional,
like
neutrons/neutrinos
(masculine) and electrons/electrinos
(feminine) are described as being,
but
relatively unconventional in their more Christian and less heathenistic
dispositions - such is how I have customarily defined deuterons/deuterinos (masculine) and positrons/positrinos
(feminine).
REALISM:
Corresponding
to
the
negative
manifestation of phenomenal objectivity, realism
is therefore a feminine attribute, the watery nature of which stretches
from
volume to mass in volume-mass devolution, the axis of lunar to oceanic
primacy
in what amounts to a geologic precondition of weakness and humility, if
not
humiliation in consequence of weakness having been exposed.
RECIPROCAL
DENIGRATIONS:
Tendency
whereby
sexual
denigrations, or denigrations usually
inspired by sexual organs and/or associations, real or imaginary, tend
to be
either inter-phenomenal or inter-noumenal,
as between
so-called 'cunts' (feminine) and 'pricks'
(masculine)
in the one case, and between so-called 'jerks' (diabolic, i.e. superfeminine to subfeminine)
and
'bums'
(divine,
i.e.
submasculine to supermasculine)
in
the other case, with sensual
contexts
generally following a female lead but sensible ones, by contrast,
tending to
follow a male lead, given the virtuous advantages that accrue to
females in the
former and to males in the latter. Thus
a 'sodd*** cunt'
denigration
as
the
logical
retort to the anti-masculine 'fuck*** prick'
denigration in the case of phenomenal sensuality, and a 'snogg***
jerk' denigration likewise as the logical retort to the anti-submasculine 'frigg***
bum'
denigration
in
the
case of noumenal
sensuality ...
should be contrasted to a 'sodd*** prick' denigratory retort to the anti-feminine 'fuck***
cunt' denigration in the case of phenomenal
subjectivity,
and a 'snogg*** bum' denigratory
retort to the anti-subfeminine 'frigg***
jerk' denigration in the case of noumenal
subjectivity. Needless to say, all such
sexual denigrations stem from an association of 'fucking' with the
plane of
mass, of 'sodding' with the plane of
volume, of
'frigging' with the plane of time, and of 'snogging'
with
the
plane
of
space, 'jerks' duly
appertaining to space-time devolution with regard to the spatial
sensuality of
eye-based 'fiery snogging' and the
repetitive
sensibility of heart-based 'fiery frigging'; 'bums' duly appertaining
to
time-space evolution with regard to the sequential sensuality of
ear-centred
'airy frigging' and the spaced sensibility of lung-centred 'airy snogging'; 'cunts'
duly
appertaining to volume-mass devolution with regard to the volumetric
sensuality
of tongue-based 'watery sodding' and the
massed
sensibility of womb-based 'watery fucking'; and 'pricks' duly
appertaining to
mass-volume evolution with regard to the massive sensuality of
phallus-centred
'vegetative fucking' and the voluminous sensibility of brain-centred
'vegetative sodding'.
Inevitably people betray themselves not only in terms of gender
but also
in terms of class and ethnicity ... through use of a specific denigratory epithet, the usage of which is
likely to be
most probable in association with scientific contexts or persons, more
(relative to most) probable in association with political contexts or
persons,
less (relative to least) probable in association with economic contexts
or
persons, and least probable in association with religious contexts or
persons,
given the particle-based derivations of such vicious epithets and the
correlations, in consequence, of most particle/least wavicle
with science, more particle/less wavicle
with
politics, less particle/more wavicle with
economics,
and least particle/most wavicle with
religion.
REFLECTIVE:
Denoting
the
phenomenally
subjective
nature of physical ego, the primary ego of
those affiliated, through masculine form, to mass-volume evolution.
REGRESSIVE
DAMNATION:
To
fall,
diagonally,
from either volume to mass in mass-volume
evolution (vegetative) or from space to time in time-space evolution
(fiery),
as from brain to phallus in the one case, and from lungs to ears in the
case of
the other. Either way,
a male regression from virtue to vice, sensibility to sensuality.
REGRESSIVE
SALVATION:
To
rise,
diagonally,
from either time to space in space-time
devolution (fiery) or from mass to volume in volume-mass devolution
(watery),
as from heart to eyes in the one case, and from womb to tongue in the
case of
the other. Either way,
a female regression from vice to virtue, sensibility to sensuality.
RELIGION:
The
metaphysical
discipline
par
excellence, religion is
everywhere centred in elemental wavicles,
as that
which is primarily concerned with the essence as opposed, like science,
to the
appearance of things. Thus it is the
discipline, par excellence, of the soul, whether in
metaphysical,
physical, chemical, or metachemical terms,
and
therefore least basic (if negative) and/or most advanced (if positive)
approach
to life. Religion generally excludes or
renounces the Devil when metaphysical, or transcendentalist, because
metaphysics is the element of God, as of Heaven, though 'bovaryized'
religion, of which physical, chemical, and metachemical
religions are incrementally all examples, is less concerned with the
divine
aspect of things than with either the masculine, the feminine, or the
diabolic
aspects of them, depending on the context, i.e. whether humanist,
nonconformist,
or fundamentalist, the same of course applying to their negative
counterparts.
RELIGIOUS
SOVEREIGNTY:
Concept
of
ultimate
sovereignty advanced by me in relation to
'Kingdom Come' (not least of all with regard to a prospective Gaelic
federation
of Ireland, Scotland, and Wales), with a view to delivering the People,
viz.
electorate, from 'sins and/or punishments (depending on their gender,
ethnicity, etc.) of the world' to the otherworldly context of the
triadic
Beyond, in which religious sovereignty would find its institutional and
practical fulfilment. Thus the concept
in question is approximately equivalent to, though vastly different
from,
political sovereignty, in that it is intended to deliver those who vote
for it
(provided they constitute a majority) from the religious equivalent of
political authoritarianism (tyranny), viz. Creatorism,
or
the
notion
of
God as Creator of the Universe, etc., and thereby allow
for a
completely new, post-Christian religious orientation based not in some
external
Creator-God but in the self, whether in relation to the womb, the
brain, or the
lungs, depending on the tier of the triadic Beyond.
Such a concept of God, especially concerning
the self vis-à-vis the lungs, is the truest and, so far as I am
concerned, most
genuinely divine concept there can ever be, and he who achieves God in
this way
and experiences Heaven as the joyful redemption of his ego is no longer
man but
superman, the ultimate 'Son of God'.
Thus religious sovereignty is designed, first and foremost, to
allow the
superman to live, even if this means that the majority of men and
women,
conceived in worldly and therefore masculine and feminine terms, must
die to
theism and its primitivistic adherence to
the concept
of God as Creator of the Universe, etc.
It is also designed, this ultimate sovereignty, to allow the
People to
be delivered from the sinfulness and/or punishment of their political
sovereignty and its judicial and economic concomitants, not to mention
Christian
shortfalls from authentic grace (achieved through transcendental
meditation)
due to the fulcrum of Christianity being in sin, in an effectively
vegetative
and masculine lower-class condition having reference to knowledge
rather than
truth; though in order to be delivered from such 'sins and/or
punishments of
the world' they will have to be given the opportunity, under Messianic
auspices, to vote for religious sovereignty, thereby exchanging the
former for
the latter. Only thus will they, the
People, be able to gravitate to 'Kingdom Come', the otherworldly
administrative
and institutional framework in which religious sovereignty would be the
prevailing norm, with all the personal and universal advantages that
this would
entail, including, not least of all, recourse to certain formerly
proscribed
drugs and the institutionalized practice, where applicable, of
transcendental
meditation. Thus religious sovereignty
would not only save people from the world (of political and related
sovereignties), it would deliver to the (triadic) Beyond those who, in
the
event of a majority mandate, had opted to reject the world in the
interests of
the salvation of their souls in the otherworldly context of 'Kingdom
Come', as
advanced and upheld by Social Transcendentalism, the ideological
philosophy of
what is, in effect, a Superchristian
dispensation.
RIGHT:
Politically
or
ideologically
speaking,
the Right are on the male as opposed to
the female side of the gender divide, and are therefore affiliated with
conservatism,
whether in moderate or in extreme terms, that is to say, whether with
regard to
the phenomenal subjectivity of vegetation or to the noumenal
subjectivity of air, in sensibility no less than in sensuality. When economics is 'true' to itself (and not
in a 'bovaryized' mode) it will be right
wing, or
capitalist. When religion is true to
itself (and not in a 'bovaryized' mode) it
will be
extreme right-wing, or transcendentalist.
For whereas the per
se of economics, being vegetative, is
phenomenal, the per se of religion, being airy, is noumenal. Thus do
conservatism (phenomenal) and
ultra-conservatism (noumenal) exemplify
economic and
religious per se standings respectively, in keeping with their
subjective, and hence male, natures.
ROUGHNESS:
Quantitative
attribute
of
fire,
roughness is germane to metachemical
spirit.
S
SALUTING:
There
is
or
would
seem to be a salute for every element on every plane in
both
sensual and sensible (not to mention negative and positive) contexts, a
salute
which ranges from the Extreme Left (of a scientific parallel in
relation to
elemental particles) to the Extreme Right (of a religious parallel in
relation
to elemental wavicles) via the Moderate
Left (of a
political parallel in relation to molecular particles) and the Moderate
Right
(of an economic parallel in relation to molecular wavicles),
whether
with
regard
to
metachemistry, chemistry,
physics, or to metaphysics. Crucially,
saluting is divisible, on a gender basis, between the objectivity of
extended-hand salutes and the subjectivity of clenched-fist salutes,
the former
female and the latter male. Both alike,
however, apply to the plane of mass, whereon the hand and/or fist is
placed
over the chest; likewise to the plane of volume, whereon the hand
and/or fist
is brought to the head; likewise to the plane of time, whereon the hand
and/or
fist is raised on a bent arm; likewise to the plane of space, whereon
the hand
and/or fist is raised on a straight arm.
Now the angle at which either the hand or the fist is held on
any given
plane will determine whether a molecular or an elemental parallel is to
be
inferred, since whereas the former is relativistic, the latter will be
absolutist, and therefore less a matter of parallel placement of the
hand or
fist to the person than of a right-angled placement of it such that is
at
variance with the body or the arm, as the case may be.
Thus will a parallel placement of the hand
and/or fist suggest molecular symbolism, as germane to politics and
economics,
while a right-angled placement of the hand and/or fist will suggest an
elemental symbolism, as germane to science and religion. Now since science is Extreme Left and
religion, by contrast, Extreme Right, it behoves one to argue that a
right-angled
salute utilizing the left arm will be of a scientific persuasion,
whether in
objective or subjective contexts, whereas its right arm counterpart,
with hand
and/or fist held at right-angles to the body, will suggest a religious
allegiance, whether in connection with mass, volume, time, or space,
depending
on the elevation of the salute ... from approximately horizontal to
vertical
via diagonal and right-angled intermediate positions.
Likewise, since politics is Moderate Left and
economics, by contrast, Moderate Right, at least in their per
se
manifestations, it behoves one to argue that a parallel salute
utilizing the
left arm will be of a political persuasion, whether in objective or
subjective
terms, whereas its right-arm counterpart, with hand and/or fist held
parallel
to the body, will confirm an economic allegiance, whether in connection
with
mass, volume, time, or space, depending, once again, on the elevation
of the
salute.... Thus saluting passes, I shall contend, from Extreme Left and
Moderate
Left, with the use of the left arm, to Moderate Right and Extreme
Right, with
the use of the right arm, whether in relation to sensuality or to
sensibility
in both negative and positive contexts.
With regard to this latter point (and without going into too
much
detail) there will be certain angular and spatial variants in the
saluting
methodology such that would enable one, somewhat pedantically perhaps,
to make
fairly credible distinctions between the one and the other. However that may be, saluting in space-time
devolution (noumenal objectivity) will be
extended-hand on raised-arm and no less extended-hand on bent-arm;
saluting in
volume-mass devolution (phenomenal objectivity) will be extended-hand
on
arm-to-head and no less extended-hand on arm-to-chest; saluting in
mass-volume
evolution (phenomenal subjectivity) will be clenched-fist on
arm-to-chest and
no less clenched-fist on arm-to-head; and saluting in time-space
evolution (noumenal subjectivity) will be
clenched-fist on bent-arm
and no less clenched-fist on raised-arm.
SALVATION:
To
rise,
in
vegetation
and/or air, from sensuality to sensibility, as from
mass
to volume in mass-volume evolution in the one case and from time to
space in
time-space evolution in the other case, thereby achieving masculine
and/or
divine orders, depending on the context, of 'rebirth', the former as
from
phallus to brain, and the latter as from ears to lungs.
Conversely, to rise, paradoxically, from
either mass to volume in volume-mass devolution (watery) or from time
to space
in space-time devolution (fiery), as from womb to tongue in the one
case, and
from heart to eyes in the other case. Either way, a female regression from vice to virtue,
sensibility to
sensuality, the regressive counterpart to male salvation from
sensuality to
sensibility. Thus what suits the
one gender is detrimental to the other, bringing a corresponding order
of
damnation in its train. For the
Christ-like drive by males towards salvation in sensibility brings
damnation
for females, while, conversely, the Heathen-like drive by females
towards
salvation, or a return to sensuality, brings damnation for males.
SARTORIAL
DISTINCTIONS:
Social
Transcendentalism
recognizes
four broad sartorial
categories, corresponding to each of the elements, viz. dresses,
skirts,
trousers, and zippersuits.
Dresses and skirts, being female in their
vaginal objectivity, are respectively metachemical
and chemical, whereas trousers and zippersuits,
being
male
in
their
phallic subjectivity, are respectively physical and
metaphysical. Thus it could be contended
that whereas the
diabolic and the feminine wear dresses and skirts respectively, the
masculine
and the divine wear trousers and zippersuits
respectively, after their respective elemental fashions.
SATAN:
Name
given
to
the
Devil in Judeo-Christian and even Moslem cultures, wherein
the
Devil corresponds to a 'Fallen Angel' from the Creator, or 'First
Mover', and
therefore is regarded as a rebel against God.
Social Transcendentalism regards this as implying a
stellar/solar
distinction between spatial space and sequential time, the superfeminine
and the submasculine, noumenal
objectivity and noumenal subjectivity, metachemical sensuality and metaphysical
sensuality, and is
inclined to identify the 'Fallen Angel' context of Satan, corresponding
to the
solar, with a primal manifestation of God, since God or godliness for
it is
always associated with noumenal
subjectivity, never
with noumenal objectivity, which, by
contrast, is
ever metachemical, and hence diabolic, as
appertaining
to the female side of the gender divide, wherein things diverge
(sensuality)
and/or converge (sensibility) in rectilinear (straight line) fashion,
due to a
vacuous precondition. Hence the 'fall'
of Satan becomes the beginnings of godliness in the Cosmos or, at any
rate, the
Galaxy, while that from which he is alleged to have 'fallen', viz. the
'First
Mover', or Jehovah, is regarded as more genuinely diabolic, since of a superfeminine and therefore noumenally
objective disposition, as germane to the stellar plane.
Paradoxically, it is Jehovah that is a
primal, or negative, manifestation of devility,
with
Satan,
by
contrast,
a primal manifestation of God.
It is as if a Nietzschean
'transvaluation of all values' has been
brought to
bear on this subject, thereby exposing the lie at the roots of Judaic,
Christian, and Moslem civilizations, civilizations which fundamentally
defer to
a female hegemony in due 'once-born' fashion.
SATURN:
The negative manifestation of sensible
metaphysics, Saturn
is conceived as a ball of centripetal gas which is to cosmic (negative)
metaphysics what the lungs are to universal (positive) metaphysics. There is no question but that Saturn is of a supermasculine disposition in inner noumenal
subjectivity, and corresponds, in planar terms, to spaced space. One might describe Saturn as a 'Risen Angel'
compared to or, rather, contrasted with the sun, since it appertains to
the
plane of space rather than, like the sun, to the plane of time, thereby
according with the supermasculine as
opposed to the submasculine, to the noumenal
subjectivity of spaced space as against the noumenal
subjectivity of sequential time.
SCIENCE:
The
metachemical discipline par
excellence, science is everywhere based in elemental particles as
that which
is primarily concerned with the appearance of things as opposed, like
religion,
to their essence. Thus it is also the
discipline, par excellence, of the will, whether in metachemistry, chemistry, physics, or
metaphysics, and
consequently the most basic (if negative) and/or least advanced (if
positive)
approach to life. Science generally
denies God when metachemical, because metachemistry is the element of the Devil, as of
Hell, but
'bovaryized' science, of which chemistry,
physics,
and metaphysics are all examples, is less concerned with the diabolic
and
correspondingly more concerned with the feminine, the masculine, or the
divine
aspect of things, depending on the context.
SCULPTURE:
Relatively
speaking,
the
vegetative,
or masculine, art form par
excellence,
which is centred in form and is thus the quintessence of egocentricity,
whether
in mass or in volume, sensuality or sensibility, figures or busts. Other types of sculpture, e.g. ceramics, reliefs, carvings, could best be described as 'bovaryizations' of the sculptural art form, as
approximating to water, fire, or air from a necessarily vegetative base. Sculpture is the masculine counterpart, by
and large, to literature, and should serve as a suitable backdrop to
music,
given its physical properties.
SCULPTURAL
SUBDIVISIONS:
Sculpture
conceived
as
being subdivisible
into figures, the physical per
se of sculpture; carvings, the
quasi-metaphysical 'bovaryization' of
sculpture; reliefs, the quasi-metachemical 'bovaryization'
of
sculpture;
and
ceramics, the
quasi-chemical 'bovaryization' of what, in
relation
to sculpture proper, viz. figures, is a physical art form par
excellence.
SECONDARY:
Denotes
the
subordinate
aspects
of an element as against its primary
aspects. Thus ego and soul,
corresponding to the self in their unredeemed and redeemed
manifestations, are
secondary in the objective elements (of metachemistry
and chemistry), whereas will and spirit, corresponding to the not-self
and to
selflessness, are secondary in the subjective elements (of physics and
metaphysics).
SECONDARY
COMPETITIVENESS:
Extends,
in
male
vein, from elemental particles to molecular
particles in both sensual and sensible manifestations of physics and
metaphysics,
as from physical science (physics) and politics (republicanism) to
metaphysical
science (ontology) and politics (totalitarianism), neutrons and/or
neutrinos to
protons and/or protinos.
SECONDARY
CO-OPERATIVENESS:
Extends,
in
female
fashion, from molecular wavicles
to elemental wavicles in
both sensual and sensible manifestations of metachemistry
and chemistry, as from metachemical
economics
(communism) and religion (fundamentalism) to chemical economics
(socialism) and
religion (nonconformism), photons and/or photinos to electrons and/or electrinos.
SECONDARY
ELEMENTS:
Vegetation
and
air,
corresponding to the phenomenal subjectivity of
mass-volume evolution and to the noumenal
subjectivity of time-space evolution, are definable as secondary
elements,
since they are centred in subjectivity and accordingly reflect a male
disposition to diverge (sensuality) and/or converge (sensibility) in
curvilinear, or circular, vein, as from a plenum.
SECONDARY
SEX:
Males,
and
by
implication men, are regarded as secondary rather than
primary on account of their subjective dispositions to diverge
(sensuality)
and/or converge (sensibility) in curvilinear, or indirect, terms, such
that is
due, in no small part, to a bias for vegetation and air over fire and
water. Hence males, including both
upper-class
divinity (submasculinity and/or supermasculinity)
and lower-class masculinity (lower and/or higher), are the secondary
sex, and
will only be hegemonic or, more correctly, delivered from the dominance
of
females whenever and wherever sensible, or 're-born',
criteria
are
paramount,
as
they are bound to be in a religious, or Christian,
age and/or society.
SELECTIVE:
Denoting
the
noumenally objective nature of metachemical ego, the secondary ego of those
affiliated, through
diabolic form, to space-time devolution.
SELF:
The
self
is
both
physiological and psychological/psychic, both the central
nervous
system (including the brain stem) and those aspects of it which are
identifiable with psyche. Hence the self
is the deepest and oldest part of the total body, or, more precisely,
is that
around which the various organs and structures of the body have formed
in the
course of time. The self is the
beginning (physiologically) and the end (psychically), the brain
stem/id beginning
and the ego/soul end, both of which avail of will and spirit, not-self
and
selflessness, to achieve their respective goals, the former
unconsciously, the
latter consciously. But there is not
just one self. Selves come in different
shapes and sizes, so to speak, from metachemical
and
chemical to physical and metaphysical, and these differences depend, to
a
significant extent, not only upon race and its elemental correlations,
but also
upon such factors as gender and class, the latter of which has a lot to
do with
build, viz. width and height. Each
person has one self, but the world or life is the arena in which the
various
types of self jostle and compete, after their different elemental
fashions.
SENSES:
Concerned
with
the
outer
rather than the inner, the senses have a bearing on
sensuality as opposed to sensibility, and are therefore identified by
me with
'once-born' contexts, whether with regard to the eyes, the tongue, the
phallus,
or the ears.
SENSIBILITIES:
Concerned
with
the
inner
rather than the outer, the sensibilities have a
bearing on sensibility as opposed to sensuality, and are therefore
identified
by me with 're-born' contexts, whether with regard to the heart, the
womb, the
brain, or the lungs.
SENSIBILITY:
That
which
pertains
to
the organs of inner sense, the sensibilities, and has
a 're-born' connotation in consequence of
its Christian-like
nature, a nature more advantageous to males than to females.
SENSUALITY:
That
which
pertains
to
the organs of outer sense, the senses, and has a
'once-born' connotation in consequence of its heathenistic
nature, a nature more advantageous to females than to males.
SEXES:
Mankind
are
divisible
between
the objectivity of females, rooted in a vacuum,
and the subjectivity of males, centred in a plenum, with those on the
one side
of the gender fence broadly corresponding to fire and water, evil and
good, and
those on the other side of it broadly corresponding to vegetation and
air,
folly and wisdom. Thus the sexes are in
no sense equal, or the same, but stand in a kind of antithetical
relationship
to each other which is the source of both
attraction
and misunderstanding, admiration and suspicion.
In general terms it could be said that women stem from the
Devil, as
from noumenal objectivity, but that men,
when not
overly foolish, aspire towards or actually achieve the noumenal
subjectivity of God. This is not,
however, the worldly rule but, rather, the otherworldly exception.
SEXUAL
SLANG:
To
contrast
the
'snogging' of space,
whether
spatial or spaced, with the 'frigging' of time, whether sequential or
repetitive, and each of these noumenal
sexual options
with the 'sodding' of volume, whether
volumetric or
voluminous, and the 'fucking' of mass, whether massive or massed.
SEXUALITY:
If
heterosexuality
is
the
sexuality of the world, or of an amoral
compromise
between feminine and masculine, watery and vegetative elements, then
homosexuality and lesbianism are arguably post-worldly and thus less
indicative
of a compromise between one aspect of the worldly totality and another
... than
symptomatic of the splitting asunder of such a compromise in the
interests of
sexual deliverance from the world. This,
at any rate, would be the case where the strictly phenomenal planes of
mass and
volume were concerned, though time and space would have less to do with
chemistry or physics, femininity or masculinity, than with metachemistry
or metaphysics, devility or divinity, as
in the use
of orgasm-oriented gadgets and plastic inflatables
(or so-called 'sex dolls'), the latter of which would be more
applicable, I
feel confident, for those of a deeply metaphysical disposition who
preferred to
ride air, so to speak, than to listen to it.
Be that as it may, there is no doubt in my mind that lesbianism,
homosexuality, and inflatable intercourse are the modes of sexuality
that could
be regarded as loosely paralleling the triadic Beyond, wherein the
world had
been 'rent asunder', and both civilized femininity and natural
masculinity were
subordinate to cultural divinity, like nonconformism
and humanism to transcendentalism.
Heterosexuality in such a context would be less than sexually
reflective
of post-worldly and, indeed, otherworldly norms, as would various types
of
correlative sex, including anal intercourse, masturbation, voyeurism,
fellatio,
cunnilingus, etc, while reproduction would increasingly stem from
science
rather than sex.
'SHADOW
SELVES':
A
rather
Jungian
term, but, nevertheless, one I shall persist in using
if only to define the particle-based 'shadows' to the wavicle-centred
selves, be those selves, or aspects of the self, egocentric,
psycho-eccentric,
or psychoconcentric.
Thus the unconscious self or, more correctly, somatic not-self
is the
'shadow self' to the conscious self, as will to ego, while the supersomatic (psychesomatic)
not-self
(selflessness)
is
the
'shadow self' to the superconscious
self, as spirit to mind, and the subsomatic
not-self
or, rather, self (for subsoma is the one
kind of soma
affiliated to the self) is the 'shadow self' to the subconscious self,
as id to
soul. In all cases, the 'shadow self',
or soma, is of a particle disposition, whether as will, spirit, or id,
while
the self, or psyche, is of a wavicle
disposition,
whether as ego, mind, or soul. The will
is the particle 'shadow' of the ego, the spirit the particle 'shadow'
of the
mind, and the id the particle 'shadow' of the soul, whatever the
elemental
context. To the extent that the 'shadow
selves' precede the higher selves, or psychic aspects of the self, it
could be
argued that ego is no less dependent on the prior existence of will
than ...
mind upon the prior existence of spirit ... and soul upon the prior
existence
of the id. Thus the self requires the
not-self, whether consciously, superconsciously,
or
subconsciously,
since
consciousness
is only intelligible in relation to
unconsciousness (somatic not-self), superconsciousness
only intelligible in relation to super-unconsciousness (somatic
selflessness),
and subconsciousness only intelligible in
relation to
sub-unconsciousness (somatic selfishness), even as it sets itself up
against it
as that which stands to it in a superior, i.e. wavicle-centred,
relationship. Just as the ego oscillates
between the mind and the soul, superconsciousness
and
subconsciousness, so the will, for its
part,
oscillates between the spirit and the id, super-unconsciousness and
sub-unconsciousness, oscillations which underline the 'conscious'
oscillations
of the psyche and keep them afloat. For
no sooner does the conscious self react from superconsciousness
to subconsciousness than the somatic
not-self reacts
from somatic selflessness to somatic selfishness, spirit to id, prior to returning, at the ego's behest, to will. In fact, consciousness follows from
unconsciousness, not vice versa, since 'structure' precedes or
underlies
'superstructure', soma the psyche.
Speaking in quasi-Schopenhauerian
terms, one
could argue that if the world is not exactly divisible between will and
representation (idea), it is certainly divisible between will and ego,
since
the id, or subwill, is the 'shadow self'
of the soul,
or subego; the will is the 'shadow self'
of the ego;
and the spirit, or superwill, is the
'shadow self' of
the mind, or superego.
SIN:
Sin
is
vegetative,
and
hence masculine, not watery, fiery, or airy, but
physical and
associated, one way or another, with knowledge.
Sin is just as evident in sensibility as in sensuality, in 're-born' as in 'once-born' contexts, for sin
is ever
relative to the mass-volume axis of vegetative evolution, as, in
positive
terms, from phallus to brain. And sin,
being knowledgeable, is the epitome of folly.
SLOWNESS:
Essential
attribute
of
water,
slowness is germane to chemical soul.
SMOOTHNESS:
Quantitative
attribute
of
water,
smoothness is germane to chemical spirit.
SOCIAL
TRANSCENDENTALISM:
The
ideological
philosophy
of 'Kingdom Come', which reflects
a Superchristian bias and belief in the
desirability
of a post-worldly order in which religious sovereignty is the presiding
norm, a
norm delivering the People not only from 'sins and/or punishments
(depending on
their gender, whether literally or ethnically) of the world', viz.
political
sovereignty, but also from the Christian religion, with its
Protestant/Catholic
schismatic dichotomy and fundamentalist adherence, via the Old
Testament, to
God as Creator, viz. Jehovah. Thus
Social Transcendentalism is nothing less, in this regard, than the
basis of a
new religion which allows for salvation from the world, not to mention
religious theocracy, in the interests of self-realization in a triadic
Beyond
that would be served and/or administered, in conjunction with society
generally, from a structural standpoint commensurate with 'Kingdom
Come', the
nature of which would be loosely totalitarian.
Social Transcendentalism is also, and more importantly, a
complete
philosophy in itself, which goes beyond previous philosophies in its
scope and
profundity, its interpretation of life, and, above all, its concept of
human
destiny in relation to a post-human future of infinite scope.
SOFTNESS:
Qualitative
attribute
of
air,
softness is germane to metaphysical ego.
SOMA:
Soma
stands
to
psyche
as unconsciousness to consciousness, or particles to wavicles, in that soma is the existence
underlying
experience. One could - and I believe
should - distinguish between the not-self (soma-proper) as unconscious,
the
selfless (emanational soma, or supersoma)
as super-unconscious, and the selfish (instinctual soma, or subsoma)
as sub-unconscious, as one would distinguish will and spirit from the
id.
SOUL:
The
deepest
aspect
of
the self, be that self metachemical,
chemical,
physical,
or metaphysical, the soul is therefore subconscious in its
emotional essence. In fact, soul is
everywhere wise, the epitome of wisdom, and the redemption, in
consequence, of
the ego, whatever the element to which it primarily or secondarily,
depending
on the context, appertains. Thus soul is
the wise aspect of the self as against its foolish aspect (the ego),
the aspect
that has reference to contentment as against form.
And soul is everywhere the essence of things,
the goal of self, though only in metaphysics is it truly the end, since
of a per
se
constitution in keeping with the mystical essence of the metaphysical
element,
viz. air, as that which most accords, in its subnatural
basis, with the subconsciousness of soul.
SPACE:
Space
can
be
either
spatial or spaced, sensual or sensible, with a
distinction
between the superfeminine at one end of
the plane in
question and the supermasculine at the
other end, the
end that, in my philosophy, has reference to 're-born' metaphysics as
opposed
to 'once-born' metachemistry.
Thus there is no contiguity between spatial
space and spaced space, but, rather, an antithesis between diabolic
sensuality
and divine sensibility, the eyes and the lungs in organic supremacy
and/or the
stellar plane and Saturn in inorganic primacy.
Space is both the beginning and the end of things, the beginning
of them
in the Devil-of-Devils/Hell-of-Hells, and the end of them in the
God-of-Gods/Heaven-of-Heavens, the former appertaining to the photon
and the
latter to the protino.
SPIRIT:
Any
manifestation
of
elemental selflessness, be it fiery,
watery, vegetative, or airy, to which the self defers via the will, or
not-self, in the process of achieving its redemption in soul (oversoul).
Spirit is not of the self and therefore it is simply a means for
the
self, as more fundamentally, is the will (of any given not-self). Spirit is commensurate with goodness and
glory, in all elemental contexts, both negative and positive, as well
as in
both sensuality and sensibility, and has a molecular-particle
correlation that
finds its per
se manifestation in water,
the feminine element par excellence.
But if the chemical spirit of water is first-rate selflessness,
then the
metachemical spirit of fire is second-rate
selflessness, the metaphysical spirit of air third-rate selflessness,
and the
physical spirit of vegetation fourth-rate selflessness, so that spirit
descends
from water to vegetation via fire and air.
Only in water and fire is spirit primary, whereas in vegetation
and air
it is distinctly secondary, the one being, as unholy spirit, a
fourth-rate
manifestation of it and the other being, as holy spirit, third-rate. Nevertheless, whatever the type of spirit,
spirit is always about giving, never about taking.
SPRING:
Physical
season
of
the
year par
excellence, during which
vegetation (earth) is the prevailing element.
STRENGTH:
A
feminine
attribute
applicable
to volume-mass devolution, strength is
the
positive manifestation of chemical will (primary) and of chemical ego
(secondary), and thus, compared to beauty, is a second-rate order of
power and,
contrasted with knowledge, a fourth-rate order of form.
In fact, one could describe primary strength
as the positive manifestation, in conventional contexts, of electron
and/or electrino elemental particles, and
secondary strength as
the positive manifestation of electron and/or electrino
molecular wavicles (not to mention, in
more radical
terms, their positron and/or positrino
counterparts),
with a phenomenally objective correlation as applicable to the watery
realm of
chemistry.
SUBATOMIC
RATIOS:
Fourfold
subdivisions
of
any given element, be it in sensuality or in
sensibility, which either descends (objectively) from most
particle/least wavicle to least
particle/most wavicle
via more (relative to most) particle/less (relative to least) wavicle and less (relative to least)
particle/more
(relative to most) wavicle or,
alternatively, ascends
(subjectively) from least wavicle/most
particle to
most wavicle/least particle via less
(relative to
least) wavicle/more (relative to most)
particle and
more (relative to most) wavicle/less
(relative to
least) particle, as, in general terms, from science to religion via
politics
and economics in both metachemistry/chemistry
(objective)
and
physics/metaphysics
(subjective),
whether negatively (in
primacy) or positively (in supremacy).
SUBCONSCIOUS:
Having
to
do
with
the soulful aspect of things, whether with regard to love,
pride, pleasure, or joy (if positive) or to hatred, humility, pain, or
woe (if
negative), the subconscious is that aspect of the self which lies
buried in the
psyche and which is deeper, in every sense, than the conscious self, or
ego, as
that which can only approach it indirectly, via superconscious
'bovaryization' of itself through spirit,
and thus on
the rebound from one extreme to another, an extreme of spiritual
selflessness
to an extreme, more congenial to the self, of emotional selfishness or,
more
correctly, selfhood, as from 'quantity' to essence.
Thus whereas the conscious self, centred in
ego, is stretched away from itself through the spirit, whatever spirit
that may
happen to be, it is brought more intimately in contact with itself
through
soul, which is subconscious.
SUBEGO:
The
subconscious
aspect
of
the self to which the self returns after being
out on a superconscious limb, so to speak,
as a result of spiritual
quantification. Otherwise known as the
soul, the subego is not a permanent
condition but one
from which the self as ego will return in the interests of conscious
equilibrium. For although the self is
capable of extremes, such extremes, whether psychical or emotional, are
tangential to ego, and therefore temporary resting places from which it
must
return to its true centre.
SUBFEMININE:
Whatever
is
subfeminine is diabolic and/or infernal
in sensibility as opposed to sensuality, and therefore corresponds to
repetitive time, whether negatively, in relation to ugliness and
hatred, or
positively, in relation to beauty and love.
Either way, the subfeminine is the
damnation
of the superfeminine, to the extent that
it
corresponds to metachemical sensibility
rather than
to metachemical sensuality, to the photino rather than to the photon, and
accordingly entails
a diagonal fall, or descent, from space to time, as from noumenally
objective (metachemical) virtue to noumenally objective (metachemical)
vice.
SUBMASCULINE:
Whatever
is
submasculine is divine and/or sublime
in
sensuality as opposed to sensibility, and therefore corresponds to
sequential
time, whether negatively, in relation to falsity and woe, or
positively, in
relation to truth and joy. As a 'Fallen
Angel' from the 'Unfallen Angel', viz.
Jehovah, Satan
is himself of a submasculine status
vis-à-vis a superfeminine 'First Mover',
albeit in relation to primacy
rather than supremacy. For the submasculine is everywhere the beginnings of God
or
godliness, and this applies as much to Satan as to his supreme, or
positive,
counterpart, David, the 'shepherd boy' turned king, except that, in the
latter
case, one is thinking more in terms of an ears parallel (universal)
than of a
sun parallel (cosmic).
SUBNATURAL:
That
which
is
subnatural is metaphysical, and
hence
airy, the element which corresponds, in its mystical essences, to the oversoul per
se, or metaphysical subconsciousness.
SUMMER:
Metachemical season of the year par
excellence, during which fire is the prevailing element.
SUN:
The
negative
manifestation
of
sensual metaphysics, the sun is conceived as
a ball
of centrifugal gas which is to cosmic (negative) metaphysics what the
ears are
to universal (positive) metaphysics.
There is no question but that the sun is of a submasculine
disposition in outer noumenal
subjectivity, and
corresponds, in planar terms, to sequential time. I
have
also
tended
to identify the sun with
Satan and vice versa, since it is in the position of a 'Fallen Angel',
viz.
solar star, vis-à-vis the stellar plane, of which the central star of
the
Galaxy would appear to be the principal example of an 'Unfallen
Angel', viz. Jehovahesque parallel.
SUPERBEING(S):
Social
Transcendentalist
concept
of
post-human life form lying,
hypothetically,
beyond the superman, or cyborg transition
from man to
what lies beyond him, in which the central nervous system (minus the backbrain, though not, of course, the brain
stem) would be
artificially supported and sustained in collectivized contexts with
effect to
nonconformist (watery), humanist (vegetative), and transcendentalist
(airy)
religious commitments at each tier of the triadic Beyond, the whole
being
effectively antithetical to those pre-human life forms generically
termed apes.
SUPERCONSCIOUS: Having to do with the psychic aspect of
things, whether with regard to fire, water, vegetation, or air, the superconscious transmutation of the egocentric
self is due
to the quantification of quality, and is inevitably something from
which the
ego-bound self will react in the interests of self-preservation. For the spirit, being super-unconscious or,
more correctly, supersomatic, is selfless,
and thus a
threat to self. Superconsciousness,
not
being
endemic
to
the self, can only be a temporary, transient
condition,
not an end-in-itself but, due to its psychic nature, a means to a
better end
for the self, the end, namely, of the soul or, at any rate, of what has
elsewhere been termed the oversoul, since
it is
distinct from the soul of the self per
se, being, if anything, a profounder
manifestation of ego. The psyche that is
superconscious is such by dint of the
spirit or, more
generally, of spirit (whatever the element), and spirit as such, being supersomatic, is alien to psyche and therefore
problematic
to it.
SUPERCROSS:
Name
given
to
the
Y-like emblem, effectively amounting to an inverted CND
symbol with both feminine and masculine signs attached, of Social
Transcendentalism, intended to signify a Superchristian
transmutation and transcendence of the Christian Cross.
SUPEREGO:
The
conscious
self
becomes
superegocentric,
i.e.
psycho-eccentric, when it is quantified by spirit, whatever the type of
spirit,
and thus passes from psychology to psyche, achieving a superconscious
standing in reflection of a super-unconscious (supersomatic)
influence,
from
which
psychic
extreme it will react (psychoconcentrically)
under
pressure
of
the
self conceived egocentrically.
SUPERFEMININE:
Whatever
is
superfeminine is diabolic and/or
infernal
in sensuality as opposed to sensibility, and therefore corresponds to
spatial
space, whether negatively, in relation to ugliness and hatred, or
positively,
in relation to beauty and love. Whether in relation to Jehovah or to King Saul,
inorganic or
organic 'First Movers', the superfeminine
is metachemically sensual, and therefore
of the photon, the
Devil-of-Devils and Hell-of-Hells, in particle/wavicle
dichotomy.
SUPERMAN:
Social
Transcendentalist
concept,
deriving
in part from Nietzsche, for that
which lies, hypothetically, beyond man but is, nonetheless, not
completely
post-human, since more of a transitional actuality having distinctly cyborg-oriented overtones which should pave the
way, once
certain technological and genetic developments, including removal of
the backbrain, have come to pass, for the
post-human life forms
of the Millennium proper, viz. Superbeings,
Supra-beings,
and
Ultra-beings.
Certainly, Social Transcendentalism concurs with Nietzsche that
man is
something that should be overcome, though it would contend that there
are
definite stages to his overcoming, of which the superman is but the
first and
least radical.
SUPERMASCULINE:
Whatever
is
supermasculine is divine and/or sublime
in sensibility as opposed to sensuality, and therefore corresponds to
spaced
space, whether negatively, in relation to falsity and woe, or
positively, in
relation to truth and joy. Either way,
the supermasculine is the salvation of the
submasculine, to the extent that it
corresponds to
metaphysical sensibility rather than to metaphysical sensuality, to the
protino rather than to the proton, and
accordingly entails
a diagonal rise, or ascent, from time to space, as from noumenally
subjective (metaphysical) vice to noumenally
subjective (metaphysical) virtue.
SUPERNATURAL:
That
which
is
supernatural
is chemical, and
hence watery, the element which
corresponds, in its gnostical quantities,
to the
spirit per
se, or chemical super-unconsciousness (supersoma).
SUPRA-BEING(S):
Social
Transcendentalist
concept
of
post-human life lying, hypothetically,
beyond the Superbeings, in which the
central nervous
system (minus the right-midbrain in addition to the backbrain)
would be artificially supported and sustained in collectivized contexts
with
effect to humanist (vegetative) and transcendentalist (airy) religious
commitments, as at tiers two and three (top) of the triadic Beyond, the
whole
being effectively antithetical to those pre-simian life forms
generically
termed trees.
SUPREME:
Whatever
is
supreme
is
positive, and hence organic, whether in sensuality or in
sensibility. Hence not only supreme being, but supreme doing, supreme giving,
and
supreme taking are equally eligible for consideration as manifestations
of
organic supremacy, which ranges from the universal to the personal, as
from noumenal to phenomenal elemental
planes.
T
TECHNOCRATIC:
Being
technocratic
is
to
be masculine in 'once-born' as opposed to 're-born'
terms, to be of massive mass as opposed to voluminous volume in
mass-volume
evolution, and thus of vegetation in sensuality (vicious) as opposed to
sensibility (virtuous). The technocrat
is therefore the vicious counterpart, in physics, to the plutocrat,
whether
negatively or positively, in geologic primacy or personal supremacy.
THEISM:
Belief
in
God
as
Creator of the Universe, Galaxy, world, nature, etc., more
usually in relation, with Christianity, to the so-called Father,
effective
equivalent of Jehovah, albeit Jehovah and the Father are not, strictly
speaking, synonymous. Be that as it may,
theism always induces worship of a Creator-God, and is therefore
inimical to
the deism of self-realization as God.
The Theist, being theocratic, is of metaphysical sensuality, the
Deist,
or meritocrat, of metaphysical sensibility. Strictly speaking, theocracy only exists in
relation to sequential time, and hence theism is less applicable to the
stellar
plane than to the solar one, less applicable, in positive terms, to the
eyes
than to the ears. For 'the Father' is
more genuinely or literally a theistic deity than, say, Jehovah, Whose
correspondence is rather more to that which precedes theism, viz.
autocratic
diabolism, the sensual counterpart, in spatial space, to the
aristocratic
diabolism, situated in repetitive time, of Allah.
THEOCRATIC:
Being
theocratic
is
to
be divine or, at any rate, disposed to the Divine in
'once-born' as opposed to 're-born' terms, to be of sequential time as
opposed
to spaced space, and thus of air (or gas) in sensuality (vicious) as
opposed to
sensibility (virtuous). The theocrat is
therefore the vicious counterpart, in metaphysics, to the meritocrat,
whether negatively or positively, in cosmic primacy or universal
supremacy.
THICKNESS:
Apparent
attribute
of
vegetation,
thickness is germane to physical will.
THINNESS:
Apparent
attribute
of
air,
thinness is germane to metaphysical will.
TIME:
Time
can
be
either
sequential in sensuality or repetitive in sensibility, of
the
sun/ears or of Venus/the heart, according to whether it is negative
(and
cosmic) or positive (and universal), of noumenal
subjectivity or of noumenal objectivity. Thus time is identifiable with the subman, or submasculinity,
in
sensuality,
but
with
the subwoman, or subfemininity,
in
sensibility, being divine in
the one
context and diabolic in the other, the context not of sensual time but
of
sensible time.
TRANSCENDENTALISM:
That
which
corresponds
to
the positive manifestation of time-space evolution
is
transcendentalist, whether it be
scientific,
political, economic, or religious. For transcendentalism is ever metaphysical, and thus noumenally subjective, albeit in relation to the
universal/supreme modes of metaphysics in both sensuality (time) and
sensibility (space). The
transcendentalist is purely a man or, more correctly, a subman
(in sensuality) and a superman (in sensibility) of God and Heaven in
relation
to truth and joy, not in relation, like the idealist, his negative, or
cosmic/primal, counterpart, to falsity and woe.
TRUTH:
Truth
corresponds
to
metaphysical
ego, where it is primary (on account of the
subjective nature of metaphysics) and to metaphysical will, where it is
secondary (for the same reason as above).
Thus truth has reference to both God as Son, or metaphysical
ego, and
God as Father, or metaphysical will, the noumenally
subjective self and the noumenally
subjective
not-self, and applies equally, though in different ways, to both
sensuality and
sensibility, to that which is centred in the submasculine
and to whatever is centred in the supermasculine,
the
metaphysical
divinity
of
space as opposed to time.
Provided the metaphysical ego of either the subman
or the superman is in play, so, too, is truth, for
truth is inseparable from the Divine.
TURNED-OFF:
A sensuality or a sensibility is turned-off
when it
functions by instinctual will rather than through conscious volition,
so that
it remains a function of soma rather than of psyche.
Seeing, beating, talking, ovulating,
touching, thinking, hearing, and breathing are all examples (see below)
of
instinctual will.
TURNED-ON:
To
be
consciously
focused,
in sensuality or sensibility, on a specific
will,
whether the outer metachemical will to see
(in
connection with the eyes), the inner metachemical
will to beat (in connection with the heart), the outer chemical will to
talk
(in connection with the tongue), the inner chemical will to ovulate (in
connection with the womb), the outer physical will to touch (in
connection with
the flesh), the inner physical will to think (in connection with the
brain),
the outer metaphysical will to hear (in connection with the ears), or
the inner
metaphysical will to breathe (in connection with the lungs), thereby
progressing from seeing to looking (the turned-on manifestation of
outer metachemical will), from beating to
dancing (the turned-on
manifestation of inner metachemical will),
from
talking to speaking (the turned-on manifestation of outer chemical
will), from
ovulating to conceiving (the turned-on manifestation of inner chemical
will),
from touching to feeling (the turned-on manifestation of outer physical
will),
from thinking to cogitating (the turned-on manifestation of inner
physical
will), from hearing to listening (the turned-on manifestation of outer
metaphysical will), and from breathing to meditating (the turned-on
manifestation of inner metaphysical will).
U
UGLINESS:
Negative
mode
of
diabolic
will and/or ego, power and/or form, in both
sensuality (space) and sensibility (time), ugliness has a cosmic
correlation
which stretches, in photons and photinos,
from
stellar to Venusian, from the central star
of the
Galaxy, shall we say, to the planet Venus, and is the primal
precondition, in
space-time devolution, of beauty, its supreme counterpart.
In view of the objective nature of the
diabolic axis, ugliness is primary in will (elemental particles) and
secondary
in ego (molecular wavicles), just as the
Devil,
whether superfeminine in sensuality or subfeminine in sensibility, is primary in evil
and
secondary in folly.
ULTRA-BEING(S):
Social
Transcendentalist
concept
of
post-human life form lying,
hypothetically,
beyond the Supra-being in which the central nervous system (minus the
left-midbrain in addition to the right-midbrain and the backbrain)
would be artificially supported and sustained in collectivized contexts
with
effect to a transcendentalist (airy) religious commitment, as at the
top tier
of the triadic Beyond, the whole, comprised essentially of forebrain collectivizations, being effectively
antithetical to those
pre-arboreal life forms generically termed stars.
ULTRA-CONSERVATIVE:
An
extreme
right-wing
orientation
in either sensuality or sensibility
which,
having a noumenally subjective correlation
with metaphysics, is germane to time-space
evolution. Thus ultra-conservatives are
either submasculine in sensuality
(vicious) or supermasculine
in sensibility (virtuous), whether in primal (negative) or in supreme
(positive) contexts, with reference, in other words, to a solar-Saturnian axis or to an ears-lungs axis. Ultra-conservatism is assuredly the divine
and sublime mode of conservatism.
ULTRA-LIBERTARIAN:
An
extreme
left-wing
orientation
in either sensuality or sensibility
which,
having a noumenally objective correlation
with metachemistry,
is germane to space-time devolution.
Thus ultra-libertarians are either superfeminine
in sensuality (virtuous) or subfeminine in
sensibility (vicious), whether in primal (negative) or in supreme
(positive)
contexts, with reference, in other words, to a stellar-Venusian
axis or to an eyes-heart axis.
Ultra-libertarianism is assuredly the diabolic and infernal mode
of libertarianism .
UNCLEAR:
Denoting
the
noumenally objective nature of metachemical spirit, the primary spirit of those
affiliated, through hellish glory, to space-time devolution.
UNCONSCIOUS:
Both
the
id,
as
impulsive aspect of the self (the central nervous system),
and
the will, as instinctual aspect of the not-self (in whichever elemental
context), are unconscious, since they appertain to the
elemental-particle
subdivision of elements/elementinos, as the
most
primal (negative) and/or the least supreme (positive) manifestations of
inorganic and/or organic behaviour. But
if the id is sub-unconscious and the will ... unconscious, then the
spirit is
super-unconscious, since corresponding to that which issues, in any
elemental
context, from somatic will with, in consequence of its
molecular-particle
basis, behaviour patterns that are either more (relative to most)
primal or
less (relative to least) supreme, depending on the 'charge' (negative
or
positive) of the context in question.
UNDERSOUL:
The
id-based
lustful
soul,
the most primitive and integral mode of psyche
such
that should be associated with pagan animality,
and
which
contrasts
with
the oversoul of
redeemed ego, be
that ego metachemical, chemical, physical,
or
metaphysical.
UNHOLY:
Denoting
the
phenomenally
subjective
nature of physical spirit, the secondary
spirit of those affiliated, through earthly glory, to mass-volume
evolution.
UNIVERSAL:
Things
are
universal
in
space or time, whether metachemically
(in space-time devolution) or metaphysically (in time-space evolution),
when
associated with organic supremacy, which is to say, when positive. Thus universality is the positive counterpart
to cosmic negativity (primacy), stretching from eyes to heart in
space-time,
and from ears to lungs in time-space.
UNNATURAL:
That
which
is
unnatural
is either anti-natural, like metachemical
fire, or pro-natural, like metaphysical light, since it is distinct
from the
natural, whether conceived supernaturally, naturally, or subnaturally,
which is to say, in watery, vegetative, or airy terms.
The unnatural is, in short, either diabolic
or divine.
UNTRANSVALUATED
ELEMENTS:
A
heathenistic tendency to regard as
'high'
that which is most apparent and quantitative, and as 'low' that, by
contrast,
which is most qualitative and essential, so that both the unnatural
(especially
in its anti-natural, or metachemical,
manifestation)
and the supernatural, corresponding to fire and to water, rank above
the
natural and the subnatural, corresponding
to
vegetation and to air. In actuality,
however, both the unnatural and the subnatural
are
'high' ... in terms of their respective noumenal
correlations, while both the supernatural and the natural are 'low' ...
in
terms of their respective phenomenal correlations, correlations with
water and
vegetation as opposed, in the noumenal
contexts, with
fire and air. But whereas the unnatural
'highness' of fire lies metachemically
behind the
supernatural 'lowness' of water, like barbarity behind civility, if not
civilization, or the Devil behind woman, so the subnatural
'highness' of air lies metaphysically beyond the natural 'lowness' of
vegetation (earth), like culture beyond nature, or God beyond man. In truth, the subnatural
is that which, being essential, is profounder than nature or the
natural, and
only likely to be considered morally superior and/or more desirable, in
consequence, by men who have elected to 'turn their back' on the
supernatural
and/or the unnatural, as upon females or things female, in the
interests of
enhanced subjectivity, the subjectivity not of perfect form in
vegetative
physicality, but of perfect contentment in airy metaphysicality,
and
the
metaphysicality, more particularly, of
respiratory sensibility as opposed to aural sensuality.
Such higher men, disdaining the enticements
of civilization and barbarism, of good and evil, are truly cultural;
for they
are beyond nature, and thus folly, in their sensible commitment to
wisdom. They alone are the genuinely wise,
and
heavenly is their joyful reward, as they scale the noumenal
heights of subnatural sensibility upon
wings of
soul-oriented flight from the spiritual out-breath of meditative praxis.
UPPER-CLASS:
Only
the
noumenal objectivity of metachemistry
and the noumenal subjectivity of
metaphysics qualify
for upper-class standings, the former in relation to the ruling classes
of
space-time devolution, viz. autocrats and aristocrats; the latter in
relation
to the leading classes of time-space evolution, viz. theocrats and meritocrats. Thus
the upper classes are always noumenal,
never
phenomenal.
V
VACUUM:
The
opposite
of
a
plenum, vacuums are at the roots of objectivity, be that
objectivity noumenal (and diabolic) or
phenomenal
(and feminine), and result in rectilinear (straight line) orders of
divergence
(sensuality) and/or convergence (sensibility).
VEGETATION:
The
physical
element
par
excellence, vegetation is the less (relative to
least)
basic (negative) and/or more (relative to most) advanced (positive)
element and
therefore that which, in my philosophy, has a molecular-wavicle
equation as germane, in conventional terms, to neutrons and/or
neutrinos and,
in radical terms, to deuterons and/or deuterinos
within mass-volume evolution. Vegetation
is intelligible, on this qualitative basis, as stretching from the
terrestrial
to the Martian (the planet Mars) in geologic (negative) contexts, and
from the
phallus to the brain in personal (positive) contexts, and has a
masculine connotation,
as befitting its naturalistic and/or humanistic disposition. As a phenomenal element, vegetation is always
correlative of lower-class values in their representative, or
masculine, mode. It is the element par
excellence of man and the earth, a male element with a phenomenally
subjective disposition for divergence (sensuality) and/or convergence
(sensibility) in curvilinear (curved line) terms.
VENUS:
Planet
identified
with
a
sensible manifestation of noumenal
objectivity in its negative mode, and thereby the cosmic backdrop, in
repetitive time, to the heart. Venus is
accordingly a metachemical planet, and one
to be
associated, in its cosmic negativity, with ugliness and hatred.
VICE:
Contrary
to
what
I
used to think, vice is not simply sensual as opposed to
sensible, but can be either sensual or sensible, depending on the
(gender-based) context. In the
'once-born' male contexts of phenomenal subjectivity and noumenal
subjectivity, vegetation and air are vicious, whereas in the
're-born' female contexts of noumenal
objectivity and phenomenal objectivity, fire and water are vicious. Hence sensuality associated with vegetation
and air is vicious, as is sensibility associated with fire and water. Men, when properly male, are saved from vice,
whereas women, when properly female, are damned to vice, the former
rising
diagonally from mass to volume in mass-volume evolution and/or from
time to
space in time-space evolution, the latter falling diagonally from space
to time
in space-time devolution and/or from volume to mass in volume-mass
devolution.
VIRTUE:
Virtue
is
sensual
with
the female elements of fire and water, but sensible
with
the male elements of vegetation and air, the reason being that virtue
is the
upper rather than lower position of an axis, be that axis objective or
subjective, female or male, on both noumenal
and
phenomenal planes. Hence whereas virtue
is female in space (spatial) and volume (volumetric), as regarding the
eyes and
the tongue, outer noumenal objectivity and
outer
phenomenal objectivity, both of which are sensual contexts, it is male
in
volume (voluminous) and space (spaced), as regarding the brain and the
lungs,
inner phenomenal subjectivity and inner noumenal
subjectivity, both of which are sensible contexts.
Hence the salvation of males, or of men who
are properly male, from sensuality to sensibility is from vice to
virtue, and
is only possible at the (sensual) expense of female virtue. Societies or countries that uphold female
virtue,
the sensual virtue of volumetric volume (the moon and/or tongue), and
spatial
space (the stars and/or eyes), will necessarily be against male virtue,
the
sensible virtue of voluminous volume (Mars and/or the brain) and spaced
space
(Saturn and/or the lungs), since the one can only be upheld at the
other's
expense, and vice versa. For virtue in a
woman is the planar opposite of what it is in a man.
In a woman it is objective sensuality; in a
man, by contrast, subjective sensibility.
The two will ever be at loggerheads in a sort of
Heathen/Christian
dichotomy or, better, dialectics.
VOID:
Analogous
to
a
vacuum,
voids encourage the divergence and/or convergence of
light, which proceeds through the void of space at 186,000 miles per
second
from what must be a horror
vacui. Hence the so-called Clear
Light of the Void, with its stellar implications.
The female side of life is rooted in a vacuum
or void, both noumenally, in relation to
space-time
devolution, and phenomenally, in relation to volume-mass devolution,
that is to
say, in relation to fire and to water, the objective elements par
excellence.
VOLUME:
Volume
can
be
either
volumetric in sensuality or voluminous in sensibility, of
the moon/tongue in the one case or of the planet Mars/brain in the
other case,
according to whether it is negative (and geologic) or positive (and
personal),
of phenomenal objectivity or of phenomenal subjectivity.
Thus volume is identifiable with the sensual
woman (virtuous) of upper femininity in sensuality, but with the
sensible man
(virtuous) of upper masculinity in sensibility, being purgatorial in
the one
context and earthly, or mundane, in the other - the context not of
volumetric
volume but of voluminous volume.
W
WATER:
Whether
more
(relative
to
most) basic or less (relative to least) advanced,
water
is the chemical, or feminine, element stretching from lunar to oceanic
in
geologic primacy, and from tongue to womb in personal supremacy, being
of
volume-mass devolution and thus either realistic (negative) or
nonconformist
(positive), in both sensuality and sensibility.
Water is also the element of spirit par
excellence, being
supernatural in its molecular-particle retort to the elemental
particles of
fire, the anti-natural (metachemically
unnatural)
element par excellence. Thus its
association with glory, the spiritual emanation from any given will,
and in the
feminine context of chemistry such glory can only be either humble
(negative)
or proud (positive), both of which are the principal, or first-rate,
manifestations of goodness. Thus water
is the 'good element' par excellence, the one that is both
spiritual and
glorious to a greater extent than any other element.
WAVICLES:
Life
(and
antilife) is divisible, in both
primary and
secondary contexts, between particles and wavicles,
as
between
will
and
spirit on the particle side, and ego and soul on the wavicle side, this latter being further
divisible, like its
particle counterpart, between molecular and elemental subdivisions of
any given
element, be it metachemical, chemical,
physical, or
metaphysical. For wavicles
are either qualitative (and egocentric) or
essential
(and psychocentric), being of the self
conceived
psychologically and psychically. In the
male elements of vegetation and air they are subjective and primary,
whereas in
the female elements of fire and water they are objective and secondary.
WILL:
The
function
of
the
not-self (any not-self) to do, whether metachemically,
chemically,
physically,
or
metaphysically, in relation to the spirit.
Hence before a spiritual emanation can be
anticipated
from any given element, there must first be the will of the not-self
relative
to that spirit, which causes it to emanate.
Since the will is everywhere, in all elements, associated with
power, it
is the most basic (negative) and/or least advanced (positive)
manifestation of
behaviour, the behaviour that does rather than gives, takes,
or
is. Thus it is ever evil,
whether on the first-rate basis (expressive) of metachemistry,
the
unnatural
(anti-natural)
element
par
excellence; on the
second-rate basis (compressive) of chemistry, the supernatural element par
excellence; on the third-rate basis (depressive) of physics, the
natural
element par excellence; or on the fourth-rate basis
(impressive) of
metaphysics, the subnatural element par
excellence. Only in the anti-natural unnaturalism
of metachemistry, or fire, is the will in its per se and therefore most evil
manifestation. Such a manifestation is
commensurate with materialist (negative) and/or fundamentalist
(positive)
science.
WINTER:
Chemical
season
of
the
year par
excellence, during which
water is the prevailing element.
WOE:
The
psychocentric counterpart to joy, woe
is the negative
(cosmic) manifestation of metaphysical emotion, being the condition of
metaphysical anticontentment (primary) and
metaphysical antiglory (secondary), the
soulful and
spiritual manifestations of idealistic being and giving respectively.
WOMAN:
The
opposite
of
man,
woman is feminine and purgatorial in phenomenal
objectivity,
whereas man is masculine and earthy in phenomenal subjectivity, whether
in the
outer sense of sensuality or in the inner sense of sensibility. Thus woman is of volume-mass devolution, a
watery creature who corresponds to realism (negative) and to nonconformism (positive), the
former devolving from lunar to oceanic in geologic primacy, the latter
devolving from tongue to womb in personal supremacy.
Being phenomenal, woman is a punishing/just
rejection of the crime/cruelty of the Devil, viz. superfemininity
in sensuality and/or subfemininity in
sensibility,
and is thus good rather than evil in her lower-class (phenomenal)
nature or,
more correctly, watery supernaturalism.
She is the epitome of glory.
WORLD:
Unlike
Limbo,
the
world
is a phenomenal mixture of purgatorial and earthly,
feminine and masculine elements, and therefore a compromise between
water and
vegetation, whether in terms of sensuality (volumetric volume over
massive
mass) or in terms of sensibility (voluminous volume over massed mass). Thus the world can be Heathen or Christian,
Protestant
or Catholic, sensual or sensible, as well as a combination, to greater
or
lesser extents, of both.
X-Z
XX:
Symbolic
of
female
chromosomal
norm the double negative charge of which
connotes, in Social Transcendentalist thinking, with an objective
disposition
rooted in photons and/or photinos (noumenal) and electrons and/or electrinos
(phenomenal), the sort of disposition which confirms a libertarian
resolve, as
affiliated to fire and water.
XY:
Symbolic
of
male
chromosomal
norm the negative or, rather, neutral/positive
charge of which connotes, in Social Transcendentalism, with a
subjective
disposition centred in neutrons and/or neutrinos (phenomenal) and
protons
and/or protinos (noumenal),
the
sort
of
disposition
which confirms a conservative resolve, as
affiliated to
vegetation and air. Quite simply, males
have a capacity, viz. the Y chromosome, for idealism and/or
transcendentalism
which is completely lacking in females, a capacity to achieve and
identify with
God and Heaven at the expense not only of masculinity and earthiness
(the X
chromosome of worldly neutrality), but, more particularly, of
everything
female, including, not least of all, the Devil and Hell.
Y-Holy:
Alternative
name
for
the
Supercross of 'Kingdom
Come', as germane to a Superchristian, or
Social
Transcendentalist, orientation.
ZODIAC:
While
not
endorsing
astrology,
Social Transcendentalism acknowledges the part
played, particularly in negative terms, by certain cosmic bodies,
including,
with respect to the Solar System, the planets Venus, Earth, Mars, and
Saturn,
not to mention the moon and the sun.
