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THEOSOPHICAL
ILLUMINATIONS
-
APHORISTIC
PHILOSOPHY
As
Revised
Weblog Material
By
John
O’Loughlin
Copyright
©
2011 John O’Loughlin
_______________
CONTENTS:-
1. Axial
Divergence
2. Heat,
Motion,
Force and Light
3. Pitch
and
Antirhythm
4. Rhythm
and
Antipitch
5. Melody
and
Antiharmony
6. Harmony
and
Antimelody
7. Space
and
Time
8. Antitime
and
Antispace
9. Volume
and
Mass
10. Antimass
and
Antivolume
11. Noumenal
Absolutism
vis-à-vis Phenomenal
Relativity
12. Noumenal
Ethical
Antitheses
13. Phenomenal
Ethical
Antitheses
14. Relativistic
Amorality
of the World
15. Contrary
Fates
of the Antiphysical and Chemical
vis-à-vis the Metaphysical and Antimetachemical
16. Contrary
Fates
of the Metachemical and
Antimetaphysical vis-à-vis the Antichemical and Physical
17. The
Church-hegemonic/State-subordinate
Axial
Polarities
18. The
State-hegemonic/Church-subordinate
Axial
Polarities
19. The
Respective
Gender terms of Existence on the
Church-hegemonic/State-subordinate Axis
20. The
Respective
Gender terms of Existence on the
State-hegemonic/Church-subordinate Axis
21. Time
Flies
Metaphysically
22. Time
Drags
Antimetaphysically
23. Where
One
Finds Heaven
24. Low
and
High Divisions within both the Noumenal
and the Phenomenal
25. Noumenal
Lowness
and Noumenal Antihighness
26. Noumenal
Highness
and Noumenal Antilowness
27. Phenomenal
Lowness
and Phenomenal Antihighness
28. Phenomenal
Highness
and Phenomenal Antilowness
29. Axial
Subversion
and Inversion doesn’t change
the Fundamental Status of Phenomenal Hegemonic Positions
30. Sanity
and
Freedom
31. Elemental
Sanity
vis-à-vis Anti-elemental
Antisanity
32. The
Madness
of Antisanity
33. The
Really
Interesting Question
34. Perpetuation
of
Antisanity in the interests of
Axial Stability
35. How
We
Perceive Space
36. Space
as
Spatial Vacuum or Spaced Antivacuum
37. Protons
and
Antiphotons
38. Photons
and
Antiprotons
39. Electrons
and
Antineutrons
40. Neutrons
and
Anti-electrons
41. Axial
Overview
of Subatomic Elements and
Anti-elements
42. Protons
to
Anti-electrons and Antiphotons to
Neutrons
43. Antineutrons
to
Photons and Electrons to
Antiprotons
44. The
Protons
of Space vis-à-vis the Antiphotons
of Antitime
45. The
Photons
of Time vis-à-vis the Antiprotons
of Antispace
46. The
Electrons
of Volume vis-à-vis the
Antineutrons of Antimass
47. The
Neutrons
of Mass vis-à-vis the
Anti-electrons of Antivolume
48. Spatial
Pitch
vis-à-vis Sequential Antirhythm
49. Repetitive
Rhythm
vis-à-vis Spaced Antipitch
50. Volumetric
Melody
vis-à-vis Massed Antiharmony
51. Massive
Harmony
vis-à-vis Voluminous Antimelody
52. Supremacy
and
Primacy
53. Supremacy
vis-à-vis
Primacy in Metachemistry
54. Supremacy
vis-à-vis
Primacy in Chemistry
55. Supremacy
vis-à-vis
Primacy in Physics
56. Supremacy
vis-à-vis
Primacy in Metaphysics
57. Elemental
Partialities
to Will, Spirit, Ego, or
Soul
58. Order
of
Rank of Metachemical Partialities
59. Order
of
Rank of Chemical Partialities
60. Order
of
Rank of Physical Partialities
61. Order
of
Rank of Metaphysical Partialities
62. Metachemical
Supremacy
of Beauty and Love
63. Chemical
Supremacy
of Strength and Pride
64. Physical
Supremacy
of Knowledge and Pleasure
65. Metaphysical
Supremacy
of Truth and Joy
66. The
Standings
of Will and Spirit in
Metachemistry and Chemistry
67. The
Standings
of Ego and Soul in Physics and
Metaphysics
68. Antisupremacy
and
Antiprimacy in the
Anti-elements
69. Antimetaphysical
Antisupremacy
and Antiprimacy
70. Antiphysical
Antisupremacy
and Antiprimacy
71. Antichemical
Antisupremacy
and Antiprimacy
72. Antimetachemical
Antisupremacy
and Antiprimacy
73. Paradoxical
Inversion
of Gender Emphasis with
Axial Polarities
74. Close
Proximity
of Low with High and of High
with Low
75. Supreme
Noumenal
Lowness with Primal Noumenal
Highness
76. Supreme
Phenomenal
Lowness with Primal
Phenomenal Highness
77. Supreme
Phenomenal
Highness with Primal
Phenomenal Lowness
78. Supreme
Noumenal
Highness with Primal Noumenal
Lowness
79. Antisupreme
Noumenal
Antilowness with
Antiprimal Noumenal Antihighness
80. Antisupreme
Phenomenal
Antilowness with
Antiprimal Phenomenal Antihighness
81. Antisupreme
Phenomenal
Antihighness with
Antiprimal Phenomenal Antilowness
82. Antisupreme
Noumenal
Antihighness with
Antiprimal Noumenal Antilowness
83. Position
of
Anti-elements more than merely
Anti-elemental
84. Shadow
Supremacy
and Primacy of Antimetaphysics
85. Shadow
Supremacy
and Primacy of Antiphysics
86. Shadow
Primacy
and Supremacy of Antichemistry
87. Shadow
Primacy
and Supremacy of
Antimetachemistry
88. Hope
and
Fear in Supremacy and Primacy
89. Lesser
Hope
and Greater Fear of Shadow
Supremacy and Primacy
90. The
Totality
of Metachemical Factors
91. The
Totality
of Antimetaphysical Factors
92. The
Totality
of Chemical Factors
93. The
Totality
of Antiphysical Factors
94. The
Totality
of Physical Factors
95. The
Totality
of Antichemical Factors
96. The
Totality
of Metaphysical Factors
97. The
Totality
of Antimetachemical Factors
98. Somatic
Precedence
of Psyche with Metachemistry
and Chemistry
99. Psychic
Precedence
of Soma with Physics and
Metaphysics
100. The
Paradoxical
Justification
of Axial Stability
101. Apologia
for
Social
Theocracy
_______________
AXIAL
DIVERGENCE. To
fall, on the one hand, from synthetic nature (supernature) to
non-synthetic
artificiality (culture), but to rise, on the other hand, from
non-synthetic
nature (nature) to synthetic artificiality (superculture).
HEAT,
MOTION,
FORCE AND LIGHT. To
contrast, in noumenal absolutism, the heat of space with the light of
time and,
down below in phenomenal relativity, the motion of volume with the
force of
mass, as one would contrast metachemistry with metaphysics and
chemistry with
physics. Hence space over antitime is equivalent to heat over
antilight,
metachemistry over antimetaphysics; time over antispace is equivalent
to light
over antiheat, metaphysics over antimetachemistry; volume over antimass
is
equivalent to motion over antiforce, chemistry over antiphysics; and
mass over
antivolume is equivalent to force over antimotion, physics over
antichemistry. In axial terms, heat and antilight would be
antithetical
to force and antimotion, with a polar continuity, within
state-hegemonic/church-subordinate terms, established between heat and
antimotion
on the one hand, and antilight and force on the other hand; by
contrast, light
and antiheat would be antithetical to motion and antiforce, with a
polar
continuity, within church-hegemonic/state-subordinate terms,
established
between light and antiforce on the one hand, and antiheat and motion on
the
other hand. Salvation, as properly germane to the latter axis, is
accordingly from antiforce to light, as from antiphysics to
metaphysics, whilst
counter-damnation, its female corollary, is from motion to antiheat,
chemistry
to antimetachemistry, the former constitutive of a rise from antimass
to time,
the latter of a counter-fall from volume to antispace.
PITCH
AND
ANTIRHYTHM. The
unequivocally hegemonic position of metachemistry over antimetaphysics
at the
northwest point of the intercardinal axial compass is commensurate not
only
with space (spatial) over antitime (sequential), as of heat over
antilight, but
also, in musical terms, with pitch over antirhythm, the former of which
is
spatial and the latter of which sequential, as though subject to
spatial
pressures from the hegemonic element, duly strung out, ‘on high’, which
may
well result in sustained rhythmic sequences.
RHYTHM
AND
ANTIPITCH. The
unequivocally hegemonic position of metaphysics over antimetachemistry
at the
northeast point of the intercardinal axial compass is commensurate not
only
with time (repetitive) over antispace (spaced), as of light over
antiheat, but
also, in musical terms, with rhythm over antipitch, the former of which
is repetitive
and the latter of which spaced, as though subject to repetitive
pressures from
the hegemonic element, tapping out a steady beat, ‘on high’, which may
well
result in fractured pitch.
MELODY
AND
ANTIHARMONY. The
equivocally hegemonic position of chemistry over antiphysics at the
southwest
point of the intercardinal axial compass is commensurate not only with
volume
(volumetric) over antimass (massed), as of motion over antiforce, but
also, in
musical terms, with melody over antiharmony, the former of which is
volumetric
and the latter of which massed, as though subject to volumetric
pressures from
the hegemonic element, duly flowing in free motion, ‘on high’, which
results in
spread chording or arpeggios.
HARMONY
AND
ANTIMELODY. The
equivocally hegemonic position of physics over antichemistry at the
southeast
point of the intercardinal axial compass is commensurate not only with
mass
(massive) over antivolume (voluminous), as of force over antimotion,
but also,
in musical terms, with harmony over antimelody, the former of which is
massive
and the latter of which voluminous, as though subject to massive
pressures from
the hegemonic element, given to block chording, ‘on high’, which may
well
result in ‘block singing’, or vocal harmonies.
SPACE
AND
TIME. To
contrast the Infinity of Space, which is spatial, with the Eternity of
Time,
which is repetitive, as one would contrast the noumenal objectivity of
metachemistry with the noumenal subjectivity of metaphysics or, in
other words,
the Devil with God, Absolute Alpha with Absolute Omega.
ANTITIME
AND
ANTISPACE. To
contrast the Anti-Eternity of Antitime, which is sequential, with the
Anti-Infinity of Antispace, which is spaced, as one would contrast the
noumenal
antisubjectivity of antimetaphysics with the noumenal anti-objectivity
of
antimetachemistry or, in other words, Antigod with the Antidevil,
Absolute
Anti-Omega with Absolute Anti-Alpha.
VOLUME
AND
MASS. To
contrast the Finiteness (finity) of Volume, which is volumetric, with
the
Temporality of Mass, which is massive, as one would contrast the
phenomenal
objectivity of chemistry with the phenomenal subjectivity of physics
or, in
other words, Woman with Man, Relative Alpha with Relative Omega.
ANTIMASS
AND
ANTIVOLUME. To
contrast the Antitemporality of Antimass, which is
massed,
with the Antifiniteness (antifinity) of Antivolume, which is
voluminous, as one
would contrast the phenomenal antisubjectivity of antiphysics with the
phenomenal anti-objectivity of antichemistry or, in other words,
Antiman with
Antiwoman, Relative Anti-Omega with Relative Anti-Alpha.
NOUMENAL
ABSOLUTISM
VIS-À-VIS
PHENOMENAL RELATIVITY. In the absolute/relative distinction between
the noumenal and the phenomenal, we have a contrast not only between
immorality
and morality in the alpha and omega of the noumenal, viz. metachemistry
and
metaphysics, but between these reflections of an absolutist commitment
and
their phenomenal counterparts within the relativity of chemistry and
physics,
which rather make for opposing types of amorality when once inter-class
axial
criteria have been brought to bear on what would otherwise be either
relatively
immoral in the phenomenal objectivity of chemistry or relatively moral
in the
phenomenal subjectivity of physics. Hence, in overall axial
terms, the
worldly positions will tend towards amorality rather than reflect the
immorality or morality, according to axis, of the free and therefore
conditioning factors ‘on high’, in either noumenal objectivity
(metachemistry)
or noumenal subjectivity (metaphysics), the former of which is
effectively
netherworldly and the latter otherworldly.
NOUMENAL
ETHICAL
ANTITHESES. Metachemistry and antimetaphysics
at the northwest point of the intercardinal axial compass are
symptomatic of
immorality and what could be called antimorality, whereas metaphysics
and
antimetachemistry at the northeast point of the said compass are
symptomatic of
morality and what could be called anti-immorality. For the former
context,
dominated by metachemistry in female vein, is characterized by free
soma and
bound psyche, whereas the latter one, dominated by metaphysics in male
vein, is
characterized by free psyche and bound soma, since gender
incontrovertibly
factors-in to the way in which each of these positions is
estimated. The
immorality of metachemistry has to be contrasted with the morality of
metaphysics no less than the antimorality of antimetaphysics with the
anti-immorality of antimetachemistry.
PHENOMENAL
ETHICAL
ANTITHESES. Chemistry
and antiphysics at the southwest point of
the
intercardinal axial compass are symptomatic of relative immorality
(sensual
amorality) and what could be called relative antimorality (antisensible
amorality), whereas physics and chemistry at the southeast point of the
said
compass are symptomatic of relative morality (sensible amorality) and
what
could be called relative anti-immorality (antisensual amorality).
For the
former context is characterized, in female hegemonic vein, by free soma
and
bound psyche (if paradoxically with psychic emphasis in overall axial
terms),
whereas the latter one is characterized, in male hegemonic vein, by
free psyche
and bound soma (if paradoxically with somatic emphasis in overall axial
terms),
since gender factors-in to the way in which each of these positions are
estimated. The relative immorality turned alpha amorality of
chemistry
has to be contrasted with the relative morality turned omega amorality
of
physics, no less than the relative antimorality turned anti-omega
amorality of
antiphysics with the relative anti-immorality turned anti-alpha
amorality of
antichemistry.
RELATIVISTIC
AMORALITY
OF THE WORLD. Hence,
in overall axial terms, the worldly hegemonic positions are effectively
amoral,
whether on alpha or omega, sensual or sensible, terms, with their
upended
gender counterparts being anti-amoral in relation to the hegemonic
amorality
across the ethnic divide between the sensual southwest and the sensible
southeast of the intercardinal axial compass. Relative immorality
and
relative morality are uncharacteristic of either church-hegemonic or
state-hegemonic axial criteria, because the subversion to psychic
emphasis of
chemistry by antiphysics at the behest of metaphysics over
antimetachemistry in
the one case, and the subversion to somatic emphasis of physics by
antichemistry at the behest of metachemistry over antimetaphysics in
the other
case ensures that amoral binding remains more characteristic of the
phenomenal
positions in polar relation to their noumenal counterparts and
effective
controllers.
CONTRARY
FATES
OF THE ANTIPHYSICAL
AND CHEMICAL VIS-À-VIS THE METAPHYSICAL AND ANTIMETACHEMICAL. The antiphysically
anti-omega amoral can be saved to
metaphysical morality on the primary church-hegemonic basis of
bound-psychic
sin to free-psychic grace and the correlative primary state-subordinate
basis
of free-somatic folly to bound-somatic wisdom, whereas the chemically
alpha
amoral can only be counter-damned to antimetachemical anti-immorality
on the
secondary church-hegemonic basis of bound-psychic pseudo-crime to
free-psychic
pseudo-punishment and the correlative secondary state-subordinate basis
of
free-somatic pseudo-evil to bound-somatic pseudo-goodness.
CONTRARY
FATES
OF THE METACHEMICAL
AND ANTIMETAPHYSICAL VIS-À-VIS THE ANTICHEMICAL AND PHYSICAL. The metachemically
immoral can be damned to antichemical
amorality on the primary state-hegemonic basis of free-somatic evil to
bound-somatic goodness and the correlative primary church-subordinate
basis of
bound-psychic crime to free-psychic punishment, whereas the
antimetaphysically
antimoral can only be counter-saved to physical amorality on the
secondary
state-hegemonic basis of free-somatic pseudo-folly to bound-somatic
pseudo-wisdom
and the correlative secondary church-subordinate basis of bound-psychic
pseudo-sin to free-psychic pseudo-grace.
THE
CHURCH-HEGEMONIC/STATE-SUBORDINATE
AXIAL
POLARITIES. That
which has not been blessed with salvation is unblessed with
unsalvation, and is
therefore antiphysical rather than metaphysical, antimasculine rather
than
divine, whereas that which, in conjunction with the above, has not been
counter-cursed with counter-damnation is counter-uncursed with
counter-undamnation, and is therefore chemical rather than
antimetachemical,
feminine rather than antidiabolic.
THE
STATE-HEGEMONIC/CHURCH-SUBORDINATE
AXIAL
POLARITIES. That
which has not been cursed with damnation is uncursed with undamnation,
and is
therefore metachemical rather than antichemical, diabolic rather than
antifeminine, whereas that which, in conjunction with the above, has
not been
counter-blessed with counter-salvation is counter-unblessed with
counter-unsalvation, and is therefore antimetaphysical rather than
physical, antidivine
rather than masculine.
THE
RESPECTIVE
GENDER TERMS OF EXISTENCE ON THE
CHURCH-HEGEMONIC/STATE-SUBORDINATE AXIS.
One is saved to the holy blessedness of absolute gender sync in
relation
to free psyche and bound soma of a metaphysical order, whereas one is
unsaved
in the unholy unblessedness of relative gender upendedness in relation
to bound
psyche and free soma of an antiphysical order under the clear
counter-uncursedness of relative gender sync in relation to bound
psyche and
free soma of a chemical order of that which, being counter-undamned,
has not
been counter-damned, in the wake of the unblessed being saved, to the
unclear
counter-cursedness of absolute gender upendedness in relation to free
psyche
and bound soma of an antimetachemical order, as from the southwest to
the
northeast points of the intercardinal axial compass on what has been
described
as the church-hegemonic/state-subordinate axis of chemistry over
antiphysics
and metaphysics over antimetachemistry, pretty much as volume over
antimass and
time over antispace.
THE
RESPECTIVE
GENDER TERMS OF EXISTENCE ON THE
STATE-HEGEMONIC/CHURCH-SUBORDINATE AXIS.
One is damned to the unclear cursedness of relative gender
upendedness
in relation to bound soma and free psyche of an antichemical order,
whereas one
is undamned in the clear uncursedness of absolute gender sync in
relation to
free soma and bound psyche of a metachemical order over the unholy
counter-unblessedness of absolute gender upendedness in relation to
free soma
and bound psyche of an antimetaphysical order of that which, being
counter-unsaved, has not been counter-saved, in the wake of the
uncursed being
damned, to the holy counter-blessedness of relative gender sync in
relation to
bound soma and free psyche of a physical order, as from the northwest
to the
southeast points of the intercardinal axial compass on what has been
described
as the state-hegemonic/church-subordinate axis of metachemistry over
antimetaphysics and physics over antichemistry, pretty much as space
over antitime
and mass over antivolume.
TIME
FLIES
METAPHYSICALLY. Time flies
metaphysically because it is
hegemonically free to be true to itself in the repetitive beat of its
transcendental advance.
TIME
DRAGS
ANTIMETAPHYSICALLY. Time drags antimetaphysically
because it is sequentially subject to the hegemonic sway of
metachemical space
and in no position to be repetitively true to itself in consequence.
WHERE
ONE
FINDS HEAVEN. There
are fools who believe that Heaven is beyond time, as though Eternity
were
timeless! When time flies, as it does metaphysically, it is no
problem. It is only when, as antitime, it is under the spatial
heel of
metachemistry that it drags (sequentially) and becomes proportionately
problematic.
But if that is akin to Antigod under the Devil (or Devil the Mother
hyped as
God over Antigod done down as the Devil), it is not behind that in the
infinity
of metachemical space that one finds Heaven but, contrary to
traditional
conventions, at the opposite noumenal extreme to metachemistry which is
metaphysics and, consequently, with the hegemony of repetitive time
over the
antispace (spaced space) of antimetachemistry which is akin to God over
the
Antidevil.
LOW
AND
HIGH DIVISIONS WITHIN BOTH
THE NOUMENAL AND THE PHENOMENAL. In distinguishing between
the noumenal and the phenomenal, the ethereal and the corporeal, I have
tended,
in comparative terms, to regard the one as high and the other as low,
if only
because space and time prevail over volume and mass, as fire and air
over water
and earth. But in relation to either the noumenal or the
phenomenal
itself, we can distinguish between the low and the high, not to
mention, where
the subservient gender is concerned, between what could be called the
antihigh
and the antilow, thereby bringing each point on the intercardinal axial
compass
into line with the overall dichotomy between the hegemonic gender and
its
upended counterpart, whether in terms of low and antihigh or, across
the axial
divide, of high and antilow.
NOUMENAL
LOWNESS
AND NOUMENAL
ANTIHIGHNESS. The distinction between metachemistry and
antimetaphysics at the northwest point of the intercardinal axial
compass is
therefore one between the noumenal low and the noumenal antihigh,
superheathenism and anti-superchristianity, supernature and
anti-superartifice,
insofar as, in gender representative terms, what constitutes lowness in
the one
case, namely somatic freedom, is complemented by what constitutes
antihighness
in the other case, namely psychic binding.
NOUMENAL
HIGHNESS
AND NOUMENAL
ANTILOWNESS. The distinction between metaphysics and
antimetachemistry at the northeast point of the intercardinal axial
compass is
therefore one between the noumenal high and the noumenal antilow,
superchristianity
and anti-superheathenism, superartifice and anti-supernature, insofar
as, in
gender representative terms, what constitutes highness in the one case,
namely
psychic freedom, is complemented by what constitutes antilowness in the
other
case, namely somatic binding.
PHENOMENAL
LOWNESS
AND PHENOMENAL
ANTIHIGHNESS. The distinction between chemistry and
antiphysics at the southwest point of the intercardinal axial compass
is
therefore one between the phenomenal low and the phenomenal antihigh,
heathenism and antichristianity, nature and anti-artifice, insofar as,
in
gender representative terms, what constitutes lowness in the one case,
namely
somatic freedom, is complemented by what constitutes antihighness in
the other
case, namely psychic binding.
PHENOMENAL
HIGHNESS
AND PHENOMENAL
ANTILOWNESS. The distinction between physics and
antichemistry at the southeast point of the intercardinal axial compass
is
therefore one between the phenomenal high and the phenomenal antilow,
Christianity
and antiheathenism, artifice and antinature, insofar as, in gender
representative terms, what constitutes highness in the one case, namely
psychic
freedom, is complemented by what constitutes antilowness in the other
case,
namely somatic binding.
AXIAL
SUBVERSION
AND INVERSION DOESN’T CHANGE
THE FUNDAMENTAL STATUS OF PHENOMENAL HEGEMONIC POSITIONS.
Of course, this detracts nothing from the
fact that the hegemonic phenomenal positions are normally subject to
axial
subversion and paradoxical inversion at the behest of the noumenal
positions
axially corresponding to themselves, so that, far from an outright
heathenism
of free somatic emphasis in the chemical/antiphysical gender dichotomy
at the
southwest point of the intercardinal axial compass one finds,
traditionally at
any rate, the paradoxical inversion to bound psychic emphasis vis-à-vis
such
free psyche ostensibly obtaining in metaphysics over antimetachemistry
at the
northeast point of what constitutes church-hegemonic/state-subordinate
axial
criteria in Roman Catholic fashion. Likewise, if in contrary
terms, far
from an outright Christianity of free psychic emphasis in the
physical/antichemical gender dichotomy at the southeast point of the
intercardinal axial compass, one finds, again traditionally, the
paradoxical
inversion to bound somatic emphasis vis-à-vis such free soma as
indubitably
obtains in metachemistry over antimetaphysics at the northwest point of
what
constitutes state-hegemonic/church-subordinate axial criteria in
Anglican Monarchic
fashion. Nevertheless, even then, we have a logical right to
distinguish,
according to gender, between the phenomenal low/phenomenal antihigh on
the one
axial hand, and their phenomenally high/phenomenally antilow ethnic
counterparts on the other axial hand, as between the generality of
persons of
Irish Catholic and British Puritan descent.
SANITY
AND
FREEDOM. Because
freedom and sanity are correlative, it follows that there can be no
sanity
without freedom and, conversely, no freedom without sanity. What
is not
generally acknowledged, however, is that sanity, like freedom, takes
two forms
– the female form rooted in soma and the male form centred in psyche,
and that
the one, when hegemonic, tends to exclude the other. I have, in
the past,
described the metachemical and chemical forms of sanity as outer
sanity, or
‘outsanity’ for short, and the physical and metaphysical forms of
sanity, by
contrast, as inner sanity, or ‘insanity’ for short, since in the one
case soma
and in the other case psyche are the characteristic factors attaching
to these
elements.
ELEMENTAL
SANITY
VIS-À-VIS
ANTI-ELEMENTAL ANTISANITY. Where there are elements, however, there are
also, in under-plane subjection, anti-elements, i.e., antimetaphysics
under
metachemistry, antiphysics under chemistry, antichemistry under
physics, and
antimetachemistry under metaphysics, and if the elements are
significant,
relative to gender, of opposite forms of sanity, then the anti-elements
could
be described as signifying, again relative to gender, opposite forms of
antisanity, whether in terms of the anti-insanity of antimetaphysics
and
antiphysics or, across the axial divide, in terms of the anti-outsanity
of
antichemistry and antimetachemistry.
THE
MADNESS
OF ANTISANITY. I have
no hesitation in equating the antisanity of the anti-elemental
positions with
madness and in differentiating it from both ‘outsanity’, viz. outer
sanity, and
‘insanity’, viz, inner sanity, since it is in all instances a product,
primarily, of binding, of psychic binding in the antimetaphysical and
antiphysical anti-elements under the free-somatic hegemonic pressure of
metachemistry and chemistry respectively, and of somatic binding in the
antichemical and antimetachemical anti-elements under the free-psychic
hegemonic
pressure of physics and metaphysics respectively. Hence that
which, in
the one case, is anti-insane in the antisanity of antimetaphysical or
antiphysical bound psyche and that which, in the other case, is
anti-outsane in
the antisanity of antichemical or antimetachemical bound soma is alone
mad, in
the sense of being at cross-purposes with its gender actuality under
hegemonic
pressure from the opposite gender, be that gender female and given to
free soma
(outer sanity) or male and given to free psyche (inner sanity), the
former type
of sanity low and the latter type of sanity high in both phenomenal and
noumenal elemental contexts.
THE
REALLY
INTERESTING QUESTION. The
really interesting question in relation to the preceding findings is
whether or
not disillusion with the madness of antisanity leads to sanity for the
disillusioned, whether in terms of a male acceptance of inner sanity
or,
contrariwise, a female acceptance of outer sanity, or whether, on the
contrary,
the hegemonic pressure on the subject gender is such as to preclude
movement,
attendant upon a formal rejection of their upended predicament, in one
of the
two alternative directions open to their class position, be it noumenal
in
antimetaphysics and antimetachemistry or phenomenal in antiphysics and
antichemistry.
PERPETUATION
OF
ANTISANITY IN THE
INTERESTS OF AXIAL STABILITY. Now this question is more
complex than at first seems to be the case, since inter-class factors
also play
their part in maintaining, at the expense of phenomenal freedom, either
church-hegemonic/state-subordinate axial criteria or, across the ethnic
divide,
state-hegemonic/church-subordinate axial criteria, as previously
outlined in
various of my mature writings, the former axis tending to ascend from
southwest
to northeast points and the latter axis tending, by contrast, to
descend from
northwest to southeast points of the intercardinal axial compass.
Consequently few if any male catholics, corresponding to antiphysics,
at the southwest
point of the said compass get encouragement from their polar
counterparts at
the northeast on what is the church-hegemonic/state-subordinate axis to
abandon
their bound-psychic antisanity under chemical outer sanity for a
class-related inner sanity corresponding to physics. On the
contrary,
they are made to believe in salvation to God ‘on high’, meaning
metaphysics
(though that is never fully or properly the case in view of the extent
to which
metachemistry hyped metaphysically detracts from true metaphysics and
usually
leads to it being done down antimetachemically) and to accept their
sinful
predicament as a matter of course. Contrariwise, few if any
female
puritans, corresponding to antichemistry, at the southeast point of the
intercardinal axial compass get encouragement from their polar
counterparts at
the northwest on what is the state-hegemonic/church-subordinate axis to
abandon
their bound-somatic antisanity under physical inner sanity for a
class-related
outer sanity corresponding to chemistry. On the contrary, they
are
encouraged to accept their antisane fate since it corresponds to what
is good
in state-hegemonic contrast to all that, in metachemical free soma, is
fundamentally evil, and without their polar status to this noumenal
form of
outer sanity no state-hegemonic/church-subordinate primacy would exist
to
perpetuate the axis in question as one characterized, overall, by
female
dominion. Consequently the phenomenal forms of antisanity remain
axially
fixed in each ethnic case in the overall interests of axial stability
and
continuity. The same applies, with minor variations, to their
noumenal
counterparts, antimetaphysics remaining subject to metachemistry and
antimetachemistry subject to a degree of compromised metaphysics.
HOW
WE
PERCEIVE SPACE. Space in terms of a
void is not something
that our mind, as a function of our brain, is able or inclined to
comprehend. For space is nothing to us unless it is perceived as
a
function of an object, since that is precisely what our mind is, whose
object
is the brain. Objects determine space and they do so in one of
two
principal ways: either in terms of the space between objects, which is
spatial,
or in terms of the relative positions, in space, of objects one to
another,
which is spaced. In the first case, we have room between this and
that. In the second case, this is here and that is there, whether
to left
or right, above or beneath, behind or in front, and so on. The
first,
moored in a spatial vacuum, is arguably a metachemical perception and
the
latter an antimetachemical conception or, more correctly,
antiperception in
which space is less important than what fills it and how. In
neither case
do we have anything metaphysical, but it could certainly be argued that
the
spaced take on space owes a lot to metaphysical pressures emanating
from a male
hegemonic position in time, which is repetitive, and is therefore, as
antispace, more antifemale than female. Its male or, rather,
antimale
counterpart would be the sequential approach to time as antitime which,
being
antimetaphysical, owes a lot to metachemical pressures emanating from a
female
hegemonic position in space, which is spatial, and therefore concerned
with the
spaces between objects such that can only extend time or draw it out
proportionately.
SPACE
AS
SPATIAL VACUUM OR SPACED
ANTIVACUUM. Space as room between objects, being spatial,
appertains to a vacuum, and is therefore inherently female in
character.
Space as relative position of objects, being spaced, appertains to an
antivacuum,
and is therefore inherently antifemale in character. In no sense
is space
male and of a plenum.
PROTONS
AND
ANTIPHOTONS. Having
already established that metachemistry over antimetaphysics at the
northwest
point of the intercardinal axial compass is equivalent to heat over
antilight,
I should now like to take the process a subatomic step further and
contend,
probably for the first time in my entire philosophical vocation, that
heat is
equivalent to protons and antilight to antiphotons, so that
metachemistry
becomes identified, willy-nilly, with protons and antimetaphysics with
antiphotons.
PHOTONS
AND
ANTIPROTONS. Having
already established that metaphysics over antimetachemistry at the
northeast
point of the intercardinal axial compass is equivalent to light over
antiheat,
I should now like to take the process a subatomic step further and
contend,
probably for the first time in my entire philosophical vocation, that
light is
equivalent to photons and antiheat to antiprotons, so that metaphysics
becomes
identified, willy-nilly, with photons and antimetachemistry with
antiprotons.
ELECTRONS
AND
ANTINEUTRONS. Having
already established that chemistry over antiphysics at the southwest
point of
the intercardinal axial compass is equivalent to motion over antiforce,
I
should now like to take the process a subatomic step further and
contend,
probably for the first time in my entire philosophical vocation, that
motion is
equivalent to electrons and antiforce to antineutrons, so that
chemistry becomes
identified, willy-nilly, with electrons and antiphysics with
antineutrons.
NEUTRONS
AND
ANTI-ELECTRONS. Having
already established that physics over antichemistry at the southeast
point of
the intercardinal axial compass is equivalent to force over antimotion,
I
should now like to take the process a subatomic step further and
contend,
probably for the first time in my entire philosophical vocation, that
force is
equivalent to neutrons and antimotion to anti-electrons, so that
physics
becomes identified, willy-nilly, with neutrons and antichemistry with
anti-electrons.
AXIAL
OVERVIEW
OF SUBATOMIC
ELEMENTS AND ANTI-ELEMENTS. Regarding the intercardinal
axial compass in toto, we would have a
descending axis from protons and antiphotons at the northwest to
neutrons and
anti-electrons at the southeast, but an ascending axis, by contrast,
from
electrons and antineutrons at the southwest to photons and antiprotons
at the
northeast, as though in an ethnic distinction, overall, between
state-hegemonic/church-subordinate and
church-hegemonic/state-subordinate axial
criteria.
PROTONS
TO
ANTI-ELECTRONS AND
ANTIPHOTONS TO NEUTRONS. The state-hegemonic/church-subordinate axis,
descending from northwest to southeast, would accordingly furnish us
with a
gender-parallel polarity between metachemical protons and antichemical
anti-electrons on primary (female) state-hegemonic/church-subordinate
terms and
between antimetaphysical antiphotons and physical neutrons on secondary
(male)
state-hegemonic/church-subordinate terms.
ANTINEUTRONS
TO
PHOTONS AND
ELECTRONS TO ANTIPROTONS. The church-hegemonic/state-subordinate axis,
ascending from southwest to northeast, would accordingly furnish us
with a
gender-parallel polarity between antiphysical antineutrons and
metaphysical
photons on primary (male) church-hegemonic/state-subordinate terms and
between
chemical electrons and antimetachemical antiprotons on secondary
(female)
church-hegemonic/state-subordinate terms.
THE
PROTONS
OF SPACE VIS-À-VIS THE
ANTIPHOTONS OF ANTITIME. One should note a correspondence between
space (spatial) and protons in metachemistry, and antitime (sequential)
and
antiphotons in antimetaphysics, as between heat and antilight, the
former
equivalent to devility and the latter to antidivinity.
THE
PHOTONS
OF TIME VIS-À-VIS THE
ANTIPROTONS OF ANTISPACE. One should note a correspondence between time
(repetitive) and photons in metaphysics, and antispace (spaced) and
antiprotons
in antimetachemistry, as between light and antiheat, the former
equivalent to
divinity and the latter to antidevility.
THE
ELECTRONS
OF VOLUME VIS-À-VIS
THE ANTINEUTRONS OF ANTIMASS. One should note a
correspondence between volume (volumetric) and electrons in chemistry,
and
antimass (massed) and antineutrons in antiphysics, as between motion
and
antiforce, the former equivalent to femininity and the latter to
antimasculinity.
THE
NEUTRONS
OF MASS VIS-À-VIS THE
ANTI-ELECTRONS OF ANTIVOLUME. One should note a
correspondence between mass (massive) and neutrons in physics, and
antivolume
(voluminous) and anti-electrons in antichemistry, as between force and
antimotion, the former equivalent to masculinity and the latter to
antifemininity.
SPATIAL
PITCH
VIS-À-VIS SEQUENTIAL
ANTIRHYTHM. In musical terms, pitch, being durational,
would correspond to space and hence to proton heat, whereas antirhythm
would
correspond to antitime and hence to antiphoton antilight, pitch
(spatial)
dominating antirhythm (sequential) as the Devil Antigod and/or Hell
Antiheaven
at the metachemical/antimetaphysical northwest point of the
intercardinal axial
compass.
REPETITIVE
RHYTHM
VIS-À-VIS SPACED
ANTIPITCH. In musical terms, rhythm would correspond to
time and hence to photon light, whereas antipitch would correspond to
antispace
and hence to antiproton antiheat, time (repetitive) dominating
antipitch
(spaced) as God the Antidevil and/or Heaven Antihell at the
metaphysical/antimetachemical northeast point of the intercardinal
axial
compass.
VOLUMETRIC
MELODY
VIS-À-VIS MASSED ANTIHARMONY. In
musical terms, melody would correspond to
motion and hence to electron volume, whereas antiharmony would
correspond to
antimass and hence to antineutron antiforce, melody (volumetric)
dominating
antiharmony (massed) as Woman Antiman and/or Purgatory Anti-earth at
the
chemical/antiphysical southwest point of the intercardinal axial
compass.
MASSIVE
HARMONY
VIS-À-VIS
VOLUMINOUS ANTIMELODY. In musical terms, harmony would correspond to
force and hence to neutron mass, whereas antimelody would correspond to
antivolume and hence to anti-electron antimotion, harmony (massive)
dominating
antimelody (voluminous) as Man Antiwoman and/or the Earth Antipurgatory
at the
physical/antichemical southeast point of the intercardinal axial
compass.
SUPREMACY
AND
PRIMACY. Just as
we have distinguished the light from the dark, or brightness from
shadow, in
terms of freedom and binding, irrespective of whether in relation to
soma or to
psyche, so we can further distinguish the light from the dark in terms
of supremacy
and primacy, the former appertaining to freedom and the latter to
binding, so
that supremacy, like primacy, can be either somatic or psychic, female
or male,
sensual or sensible, alpha or omega, metachemical and/or chemical or
physical
and/or metaphysical.
SUPREMACY
VIS-À-VIS
PRIMACY IN
METACHEMISTRY. Therefore metachemistry
affords us elemental proof of a context in which supernatural
supremacy,
affiliated to free soma, co-exists with supernatural primacy,
affiliated to
bound psyche, in terms of beauty and love vis-à-vis ugliness and
hatred, the
former pair germane to free will and spirit, the latter pair to bound
ego and
soul.
SUPREMACY
VIS-À-VIS
PRIMACY IN
CHEMISTRY. Likewise chemistry affords us elemental proof
of a context in which natural supremacy, affiliated to free soma,
co-exists
with natural primacy, affiliated to bound psyche, in terms of strength
and
pride vis-à-vis weakness and humility, the former pair germane to free
will and
spirit, the latter pair to bound ego and soul.
SUPREMACY
VIS-À-VIS
PRIMACY IN
PHYSICS. Contrariwise, physics affords us elemental
proof of a context in which artificial supremacy, affiliated to free
psyche,
co-exists with artificial primacy, affiliated to bound soma, in terms
of
knowledge and pleasure vis-à-vis ignorance and pain, the former pair
germane to
free ego and soul, the latter pair to bound will and spirit.
SUPREMACY
VIS-À-VIS
PRIMACY IN
METAPHYSICS. Similarly metaphysics affords us elemental
proof of a context in which super-artificial supremacy, affiliated to
free
psyche, co-exists with super-artificial primacy, affiliated to bound
soma, in
terms of truth and joy vis-à-vis illusion and woe, the former pair
germane to
free ego and soul, the latter pair to bound will and spirit.
ELEMENTAL
PARTIALITIES
TO WILL,
SPIRIT, EGO, OR SOUL. Although will, spirit, ego, and soul are to
be found in every elemental position, as at every point of the
intercardinal
axial compass, they do not exist on the same terms or with the same
emphasis in
every element, since that which, as metachemistry, is conditioned by
the
noumenal objectivity of space will be more partial to will (and
subsequently to
spirit) than to soul or ego; that which, as chemistry, is conditioned
by the
phenomenal objectivity of volume will be more partial to spirit (and
subsequently to will) than to ego or soul; that which, as physics, is
conditioned by the phenomenal subjectivity of mass will be more partial
to ego
(and subsequently to soul) than to spirit or will; and that which, as
metaphysics, is conditioned by the noumenal subjectivity of time will
be more
partial to soul (and subsequently to ego) than to will or spirit.
In
fact, in all cases, the principal and subsequent partialities will be
free and
the remaining attributes or factors bound.
ORDER
OF
RANK OF METACHEMICAL
PARTIALITIES. In fact, one could speak of metachemistry as
the element which is most partial to will, more (relative to most)
partial to
spirit, less (relative to least) partial to ego, and least partial to
soul, the
most and more partial factors corresponding to somatic freedom, and
hence to
low noumenal supremacy; the less and least partial factors
corresponding to
psychic binding, and hence to high noumenal primacy.
ORDER
OF
RANK OF CHEMICAL
PARTIALITIES. Likewise one could speak of chemistry as the
element which is most partial to spirit, more (relative to most)
partial to
will, less (relative to least) partial to soul, and least partial to
ego, the
most and more partial factors corresponding to somatic freedom, and
hence to
low phenomenal supremacy; the less and least partial factors
corresponding to
psychic binding, and hence to high phenomenal primacy.
ORDER
OF
RANK OF PHYSICAL
PARTIALITIES. Contrariwise, one could speak of physics as
the element which is most partial to ego, more (relative to most)
partial to
soul, less (relative to least) partial to will, and least partial to
spirit,
the most and more partial factors corresponding to psychic freedom, and
hence
to high phenomenal supremacy; the less and least partial factors
corresponding
to somatic binding, and hence to low phenomenal primacy.
ORDER
OF
RANK OF METAPHYSICAL
PARTIALITIES. Likewise one could speak of metaphysics as
the element which is most partial to soul, more (relative to most)
partial to
ego, less (relative to least) partial to spirit, and least partial to
will, the
most and more partial factors corresponding to psychic freedom, and
hence to
high noumenal supremacy; the less and least partial factors
corresponding to
somatic binding, and hence to low noumenal primacy.
METACHEMICAL
SUPREMACY
OF BEAUTY
AND LOVE. Hence, in metachemistry, beauty and love,
corresponding to free will and spirit, to noumenally supreme doing and
giving,
take precedence over ugliness and hatred, corresponding to bound ego
and soul,
to noumenally primal taking and being, as low noumenal supremacy over
high
noumenal primacy.
CHEMICAL
SUPREMACY
OF STRENGTH AND
PRIDE. Likewise, in chemistry, strength and pride,
corresponding to free will and spirit, to phenomenally supreme doing
and
giving, take precedence over weakness and humility, corresponding to
bound ego
and soul, to phenomenally primal taking and being, as low phenomenal
supremacy
over high phenomenal primacy.
PHYSICAL
SUPREMACY
OF KNOWLEDGE AND
PLEASURE. Contrariwise, in physics, knowledge and
pleasure, corresponding to free ego and soul, to phenomenally supreme
taking
and being, take precedence over ignorance and pain, corresponding to
bound will
and spirit, to phenomenally primal doing and giving, as high phenomenal
supremacy over low phenomenal primacy.
METAPHYSICAL
SUPREMACY
OF TRUTH AND
JOY. Similarly, in metaphysics, truth and joy,
corresponding
to free ego and soul, to noumenally supreme taking and being, take
precedence
over illusion and woe, corresponding to bound will and spirit, to
noumenally
primal doing and giving, as high noumenal supremacy over low noumenal
primacy.
THE
STANDINGS
OF WILL AND SPIRIT IN
METACHEMISTRY AND CHEMISTRY. However, strictly
speaking, will takes precedence over spirit in metachemistry, which is
an
element conditioned by the beauty of supreme doing in free will,
whereas
spirit, by contrast, takes precedence over will in chemistry, which is
an
element conditioned by the pride of supreme giving in free spirit – the
difference, one could argue, between fire and water, noumenal
objectivity and
phenomenal objectivity, elemental particles and molecular particles,
devility
and femininity.
THE
STANDINGS
OF EGO AND SOUL IN
PHYSICS AND METAPHYSICS. Contrariwise, ego takes precedence over soul
in physics, which is an element conditioned by the knowledge of supreme
taking
in free ego (thought), whereas soul, by contrast, takes precedence over
ego in
metaphysics, which is an element conditioned by the joy of supreme
being in
free soul – the difference, one could argue, between earth (vegetation)
and
air, phenomenal subjectivity and noumenal subjectivity, molecular
wavicles and
elemental wavicles, masculinity and divinity.
ANTISUPREMACY
AND
ANTIPRIMACY IN
THE ANTI-ELEMENTS. Having dealt with the principal elements,
viz. metachemistry, chemistry, physics, and metaphysics, I
should
now like to briefly deal with their corresponding anti-elements, viz.
antimetaphysics, antiphysics, antichemistry, and antimetachemistry, in
which an
‘anti’ approach to the freedom and binding, the supremacy and primacy,
of their
elemental counterparts can be adduced, principally in consequence
of
elemental pressure from the hegemonic gender position at each point of
the
intercardinal axial compass which is responsible, in no small degree,
for the
gender cross-purposes and upendedness, as I usually term it, of the
subservient
gender, now reduced to an antimale and/or antifemale status which
approaches
the hegemonic gender ideal through the distorting prism, as it were, of
its own
anti-elemental position.
ANTIMETAPHYSICAL
ANTISUPREMACY
AND
ANTIPRIMACY. Since antimetaphysics
is ranged under metachemistry at the northwest point of the
intercardinal axial
compass, as antitime under space, so it is correspondingly
characterized by
antihigh noumenal antisupremacy in bound psyche and by antilow noumenal
antiprimacy in free soma, anti-truth/joy and anti-illusion/woe, which
renders
it deferential, with what remains to it, to low noumenal supremacy in
free soma
and to high noumenal primacy in bound psyche, viz. beauty and love on
the one
hand, and ugliness and hatred on the other hand, the former pair taking
precedence over the latter as light supremacy over shadow primacy, even
though
such a situation cannot but be paradoxical from a male standpoint
which, were
it not at antidivine antimale cross-purposes with itself, would be
orientated
towards free psyche and bound soma.
ANTIPHYSICAL
ANTISUPREMACY
AND
ANTIPRIMACY. Since antiphysics
is ranged under chemistry at the southwest point of the intercardinal
axial
compass, as antimass under volume, so it is correspondingly
characterized by
antihigh phenomenal antisupremacy in bound psyche and by antilow
phenomenal
antiprimacy in free soma, anti-knowledge/pleasure and
anti-ignorance/pain,
which renders it deferential, with what remains to it, to low
phenomenal
supremacy in free soma and to high phenomenal primacy in bound psyche,
viz.
strength and pride on the one hand, and weakness and humility (if not
humiliation) on the other hand, the former pair effectively taking
precedence
over the latter as light supremacy over shadow primacy, even though
such a
situation cannot but be paradoxical from a male standpoint which, were
it not
at antimasculine antimale cross-purposes with itself, would be
orientated
towards free psyche and bound soma.
ANTICHEMICAL
ANTISUPREMACY
AND
ANTIPRIMACY. Since antichemistry
is ranged under physics at the southeast point of the intercardinal
axial
compass, as antivolume under mass, so it is correspondingly
characterized by
antilow phenomenal antisupremacy in bound soma and by antihigh
phenomenal
antiprimacy in free psyche, anti-strength/pride and
anti-weakness/humility,
which renders it deferential, with what remains to it, to high
phenomenal
supremacy in free psyche and to low phenomenal primacy in bound soma,
viz. knowledge
and pleasure on the one hand, and ignorance and pain on the other hand,
the
former pair effectively taking precedence over the latter as light
supremacy
over shadow primacy, even though such a situation cannot but be
paradoxical
from a female standpoint which, were it not at antifeminine antifemale
cross-purposes with itself, would be orientated towards free soma and
bound
psyche.
ANTIMETACHEMICAL
ANTISUPREMACY
AND
ANTIPRIMACY. Since antimetachemistry
is ranged under metaphysics at the northeast point of the intercardinal
axial
compass, as antispace under time, so it is correspondingly
characterized by
antilow noumenal antisupremacy in bound soma and by antihigh noumenal
antiprimacy in free psyche, anti-beauty/love and anti-ugliness/hate,
which renders
it deferential, with what remains to it, to high noumenal supremacy in
free
psyche and to low noumenal primacy in bound soma, viz. truth and joy on
the one
hand, and illusion and woe on the other hand, the former pair taking
precedence
over the latter as light supremacy over shadow primacy, even though
such a
situation cannot but be paradoxical from a female standpoint which,
were it not
at antidiabolic antifemale cross-purposes with itself, would be
orientated
towards free soma and bound psyche.
PARADOXICAL
INVERSION
OF GENDER
EMPHASIS WITH AXIAL POLARITIES. Of course, axial interplay
between the phenomenal positions and their corresponding noumenal
counterparts
on both the state-hegemonic and church-hegemonic axes modifies the
phenomenal
positions away from an overly supreme emphasis on either somatic
(chemical/antiphysical) or psychic (physical/antichemical) terms,
corresponding
to heathenistic and christianistic alternatives, thereby resulting in
the
paradoxical emphasis on either bound psyche at the southwest or bound
soma at
the southeast points of the intercardinal axial compass, neither of
which
corresponds to supremacy but only to primal pre-conditions
(church-hegemonic
axis) or post-conditions (state-hegemonic axis) of supremacy, be that
supremacy
psychic and high or somatic and low at the noumenal poles of their
respective
axes.
CLOSE
PROXIMITY
OF LOW WITH HIGH AND OF HIGH
WITH LOW. It has been said that the low
and the high or, conversely, the high and the low ‘hang together’, in
elemental
proximity to each other, and, to be sure, that is absolutely the
case.
Even if we account for the Devil and Antigod noumenal lowness and
noumenal
antihighness at the northwest point or, conversely, the God and
Antidevil
noumenal highness and noumenal antilowness at the northeast point of
the
intercardinal axial compass, we soon find, on closer inspection, that
such
distinctions amount to generalizations concerning the more
characteristic,
according to gender, aspects of each position, be it elemental or
anti-elemental,
hegemonic or subservient. For such juxtapositions of lowness and
highness
accrue, as we have seen, to the same element, be it metachemical,
chemical,
physical, or metaphysical, and even their corresponding anti-elements
reflect
such a dichotomy both in terms, always more significant, of what they
are
against and, with what little remains to them following the rejection
(consciously or unconsciously) of their gender ideal, the extent to
which they
defer to the prevailing ideal, be it somatic (and female) or psychic
(and
male).
SUPREME
NOUMENAL
LOWNESS WITH
PRIMAL NOUMENAL HIGHNESS. Thus metachemistry
affords us the juxtaposition of supreme noumenal lowness with primal
noumenal
highness in terms of the beauty and love of free metachemical soma with
the
ugliness and hatred of bound metachemical psyche, supreme noumenal
doing and
giving with primal noumenal taking and being, play light with work
darkness in
the noumenal objectivity of space which, being fiery, is spatial.
SUPREME
PHENOMENAL
LOWNESS WITH
PRIMAL PHENOMENAL HIGHNESS. Thus chemistry affords us
the juxtaposition of supreme phenomenal lowness with primal phenomenal
highness
in terms of the strength and pride of free chemical soma with the
weakness and
humility of bound chemical psyche, supreme phenomenal doing and giving
with
primal phenomenal taking and being, play light with work darkness in
the
phenomenal objectivity of volume which, being watery, is volumetric.
SUPREME
PHENOMENAL
HIGHNESS WITH
PRIMAL PHENOMENAL LOWNESS. Thus physics affords us the juxtaposition of
supreme phenomenal highness with primal phenomenal lowness in terms of
the
knowledge and pleasure of free physical psyche with the ignorance and
pain of
bound physical soma, supreme phenomenal taking and being with primal
phenomenal
doing and giving, play light with work darkness in the phenomenal
subjectivity
of mass which, being earthy (or vegetative), is massive.
SUPREME
NOUMENAL
HIGHNESS WITH
PRIMAL NOUMENAL LOWNESS. Thus metaphysics affords us the juxtaposition
of supreme noumenal highness with primal noumenal lowness in terms of
the truth
and joy of free metaphysical psyche with the illusion and woe of bound
metaphysical soma, supreme noumenal taking and being with primal
noumenal doing
and giving, play light with work darkness in the noumenal subjectivity
of time
which, being airy, is repetitive.
ANTISUPREME
NOUMENAL
ANTILOWNESS
WITH ANTIPRIMAL NOUMENAL ANTIHIGHNESS. However, antimetachemistry
affords us the juxtaposition of
antisupreme noumenal antilowness with antiprimal noumenal antihighness
in terms
of the antibeauty and antilove of bound antimetachemical soma with the
anti-ugliness and antihatred of free antimetachemical psyche,
antisupreme
noumenal antidoing and antigiving with antiprimal noumenal antitaking
and
antibeing, antiplay antilight with antiwork antidarkness in the
noumenal
anti-objectivity of antispace which, being antifiery, is spaced.
ANTISUPREME
PHENOMENAL
ANTILOWNESS
WITH ANTIPRIMAL PHENOMENAL ANTIHIGHNESS. Similarly, antichemistry
affords us the juxtaposition of antisupreme
phenomenal antilowness with antiprimal phenomenal antihighness in terms
of the
antistrength and antipride of bound antichemical soma with the
antiweakness and
antihumility of free antichemical psyche, antisupreme phenomenal
antidoing and
antigiving with antiprimal phenomenal antitaking and antibeing,
antiplay
antilight with antiwork antidarkness in the phenomenal anti-objectivity
of
antivolume which, being antiwatery, is voluminous.
ANTISUPREME
PHENOMENAL
ANTIHIGHNESS
WITH ANTIPRIMAL PHENOMENAL ANTILOWNESS. Contrariwise, antiphysics
affords us the juxtaposition of antisupreme
phenomenal antihighness with antiprimal phenomenal antilowness in terms
of the
antiknowledge and antipleasure of bound antiphysical psyche with the
anti-ignorance and antipain of free antiphysical soma, antisupreme
phenomenal
antitaking and antibeing with antiprimal phenomenal antidoing and
antigiving,
antiplay antilight with antiwork antidarkness in the phenomenal
antisubjectivity of antimass which, being anti-earthy (or
antivegetative), is
massed.
ANTISUPREME
NOUMENAL
ANTIHIGHNESS
WITH ANTIPRIMAL NOUMENAL ANTILOWNESS. Likewise, antimetaphysics
affords us the juxtaposition of antisupreme
noumenal antihighness with antiprimal noumenal antilowness in terms of
the
antitruth and antijoy of bound antimetaphysical psyche with the
anti-illusion
and antiwoe of free antimetaphysical soma, antisupreme noumenal
antitaking and
antibeing with antiprimal noumenal antidoing and antigiving, antiplay
antilight
with antiwork antidarkness in the noumenal antisubjectivity of antitime
which,
being anti-airy, is sequential.
POSITION
OF
ANTI-ELEMENTS MORE THAN
MERELY ANTI-ELEMENTAL. That said, one would be underestimating the
‘anti’ positions, with their rejection of the supreme and primal
elemental
values, were one to confine them to nothing more than an ‘anti’
approach to the
positivity and negativity of their corresponding elements –
antimetaphysics vis-à-vis
metaphysics, antiphysics vis-à-vis physics, antichemistry vis-à-vis
chemistry,
and antimetachemistry vis-à-vis metachemistry – since their deference
to the
hegemonic elements prevailing over them in relation to the opposite
gender is
partly founded upon a paradoxical inversion of the elemental values, be
they
positive (and supreme) or negative (and primal) to which their
hegemonic
counterparts would normally subscribe.
SHADOW
SUPREMACY
AND PRIMACY OF ANTIMETAPHYSICS. In
the case, for example, of antimetaphysics
under metachemistry at the northwest point of the intercardinal axial
compass,
the rejection of bound metaphysical soma in the anti-illusion and
antiwoe of
free antimetaphysical soma makes for a secondary low noumenal supremacy
in
terms of truth and joy, whereas the correlative rejection of free
metaphysical
psyche in the antitruth and antijoy of bound antimetaphysical psyche
makes for
a secondary high noumenal primacy in terms of illusion and woe, the
former pair
deferring, on secondary state-hegemonic terms, to the beauty and love
of free
metachemical soma, the latter pair deferring, on secondary
church-subordinate
terms, to the ugliness and hatred of bound metachemical psyche.
Neither
mode of secondary supremacy and primacy, however, can be anything but
false in
relation to metaphysics, where supremacy is ever psychic and primacy
somatic.
SHADOW
SUPREMACY
AND PRIMACY OF ANTIPHYSICS. In
the case, likewise, of antiphysics under chemistry
at the southwest point of the intercardinal axial compass, the
rejection of
bound physical soma in the anti-ignorance and antipain of free
antiphysical
soma makes for a secondary low phenomenal supremacy in terms of
knowledge and
pleasure, whereas the correlative rejection of free physical psyche in
the
antiknowledge and antipleasure of bound antiphysical psyche makes for a
secondary high phenomenal primacy in terms of ignorance and pain, the
former
pair deferring, on secondary state-subordinate terms locally but
reluctantly
(with a marked sense of its folly) on primary state-subordinate terms
in
relation to such metaphysics as Catholicism allows, to the strength and
pride
of free chemical soma, the latter pair deferring, on secondary
church-hegemonic
terms locally but reluctantly (with a marked sense of its sinfulness)
on
primary church-hegemonic terms in relation to such metaphysics as
Catholicism
allows, to the weakness and humility of bound chemical psyche.
Neither
mode of secondary supremacy and primacy, however, can be anything but
false in
relation to physics, where supremacy is ever psychic and primacy
somatic.
SHADOW
PRIMACY
AND SUPREMACY OF ANTICHEMISTRY. In
the case, on the other hand, of
antichemistry under physics at the southeast point of the intercardinal
axial
compass, the rejection of free chemical soma in the antistrength and
antipride
of bound antichemical soma makes for a secondary low phenomenal primacy
in
terms of weakness and humility, whereas the correlative rejection of
bound
chemical psyche in the antiweakness and antihumility of free
antichemical
psyche makes for a secondary high phenomenal supremacy in terms of
strength and
pride, the former pair deferring, on secondary state-hegemonic terms
locally
but reluctantly (with a marked sense of its goodness) on primary
state-hegemonic terms in relation to such metachemistry as Anglican
Monarchism
allows, to the ignorance and pain of bound physical soma, the latter
pair
deferring, on secondary church-subordinate terms locally but
reluctantly (with
a marked sense of its punishingness) on primary church-subordinate
terms in
relation to such metachemistry as Anglican Monarchism allows, to the
knowledge
and pleasure of free physical psyche. Neither mode of secondary
primacy
and supremacy, however, can be anything but false in relation to
chemistry,
where primacy is ever psychic and supremacy somatic.
SHADOW
PRIMACY
AND SUPREMACY OF
ANTIMETACHEMISTRY. In the case,
likewise, of antimetachemistry under metaphysics at the northeast point
of the
intercardinal axial compass, the rejection of free metachemical soma in
the
antibeauty and antilove of bound antimetachemical soma makes for a
secondary
low noumenal primacy in terms of ugliness and hatred, whereas the
correlative
rejection of bound metachemical psyche in the anti-ugliness and
antihatred of
free antimetachemical psyche makes for a secondary high noumenal
supremacy in
terms of beauty and love, the former pair deferring, on secondary
state-subordinate terms, to the illusion and woe of bound metaphysical
soma,
the latter pair deferring, on secondary church-hegemonic terms, to the
truth
and joy of free metaphysical psyche. Neither mode of secondary
primacy
and supremacy, however, can be anything but false in relation to
metachemistry,
where primacy is ever psychic and supremacy somatic.
HOPE
AND
FEAR IN SUPREMACY AND PRIMACY. Whilst
on the subject of supreme and primal
distinctions according with free and bound corollaries in both soma and
psyche,
I should mention that supremacy, when genuine, always encourages hope,
and
hence trust, whereas primacy, when genuine, always encourages fear, and
hence
suspicion. Therefore hope resides in the light, fear in the
darkness, the
one having intimate associations with play and the other with work,
since play
is an expression of supremacy, and therefore freedom, no less than work
an
expression of primacy, and therefore (contractual) binding.
LESSER
HOPE
AND GREATER FEAR OF
SHADOW SUPREMACY AND PRIMACY. When supremacy is false,
however, because a consequence of gender upendedness under the opposite
gender’s hegemonic sway, then there is scope for uncertainty about
one’s
position and even disillusionment with it to subvert the apparent or
seeming
hope of the secondary supreme position, and such subverted hope,
whether or not
it results in disillusionment, usually opens the door on that greater
fear
which follows from a position of secondary primacy in relation to the
hegemonic
primacy obtaining above, whether in noumenal or phenomenal terms and
whether
with regard to psyche or to soma, female or male hegemonies.
THE
TOTALITY
OF METACHEMICAL
FACTORS. To contrast the beauty of Devil the Mother
and the love of Hell the Clear Spirit in low noumenal supremacy with
the
ugliness of the Daughter of the Devil and the hatred of the Clear Soul
of Hell
in high noumenal primacy, as one would contrast the free will and
spirit of
metachemical supreme doing and giving with the bound ego and soul of
metachemical primal taking and being at the hegemonic position of the
northwest
point of the intercardinal axial compass which, being noumenally
objective,
corresponds to spatial space, or space per
se.
THE
TOTALITY
OF ANTIMETAPHYSICAL
FACTORS. To contrast the anti-illusion (coupled to
false truth) of the Antison of Antigod and the antiwoe (coupled to
false joy)
of the Unholy Spirit of Antiheaven in low noumenal antisupremacy with
the
antitruth (coupled to false illusion) of Antigod the Antifather and the
antijoy
(coupled to false woe) of Antiheaven the Unholy Soul in high noumenal
antiprimacy, as one would contrast the free antiwill and antispirit
(coupled to
false will and spirit) of antimetaphysical antisupreme antidoing and
antigiving
(coupled to false doing and giving) with the bound anti-ego and
antisoul
(coupled to false ego and soul) of antimetaphysical antiprimal
antitaking and
antibeing (coupled to false taking and being) at the subservient
position of
the northwest point of the intercardinal axial compass which, being
noumenally
antisubjective, corresponds to sequential time, or antitime.
THE
TOTALITY
OF CHEMICAL FACTORS. To
contrast the strength of Woman the Mother and the pride of Purgatory
the Clear
Spirit in low phenomenal supremacy with the weakness of the Daughter of
Woman
and the humility (if not humiliation) of the Clear Soul of Purgatory in
high
phenomenal primacy, as one would contrast the free will and spirit of
chemical
supreme doing and giving with the bound ego and soul of chemical primal
taking
and being at the hegemonic position of the southwest point of the
intercardinal
axial compass which, being phenomenally objective, corresponds to
volumetric
volume, or volume per
se.
THE
TOTALITY
OF ANTIPHYSICAL
FACTORS. To contrast the anti-ignorance (coupled to
false, i.e. carnal, knowledge) of the Antison of Antiman and the
antipain
(coupled to false, i.e. carnal, pleasure) of the Unholy Spirit of
Anti-earth in
low phenomenal antisupremacy with the antiknowledge (coupled to false
ignorance) of Antiman the Antifather and the antipleasure (coupled to
false
pain) of Anti-earth the Unholy Soul in high phenomenal antiprimacy, as
one
would contrast the free antiwill and antispirit (coupled to false will
and
spirit) of antiphysical antisupreme antidoing and antigiving (coupled
to false
doing and giving) with the bound anti-ego and antisoul (coupled to
false ego
and soul) of antiphysical antiprimal antitaking and antibeing (coupled
to false
taking and being) at the subservient position of the southwest point of
the
intercardinal axial compass which, being phenomenally antisubjective,
corresponds to massed mass, or antimass.
THE
TOTALITY
OF PHYSICAL FACTORS. To
contrast the knowledge of Man the Father and the pleasure of Earth the
Holy
Soul in high phenomenal supremacy with the ignorance of the Son of Man
and the
pain of the Holy Spirit of the Earth in low phenomenal primacy, as one
would
contrast the free ego and soul of physical supreme taking and being
with the
bound will and spirit of physical primal doing and giving at the
hegemonic position
of the southeast point of the intercardinal axial compass which, being
phenomenally subjective, corresponds to massive mass, or mass per
se.
THE
TOTALITY
OF ANTICHEMICAL
FACTORS. To contrast the antiweakness (coupled to
false strength) of the Antidaughter of Antipurgatory and the
antihumility
(coupled to false pride) of the Unclear Soul of Antipurgatory in high
phenomenal antisupremacy with the antistrength (coupled to false
weakness) of
Antiwoman the Antimother and the antipride (coupled to false humility)
of
Antipurgatory the Unclear Spirit in low phenomenal antiprimacy, as one
would
contrast the free anti-ego and antisoul (coupled to false ego and soul)
of
antichemical antisupreme antitaking and antibeing (coupled to false
taking and
being) with the bound antiwill and antispirit (coupled to false will
and
spirit) of antichemical antiprimal antidoing and antigiving (coupled to
false
doing and giving) at the subservient position of the southeast point of
the
intercardinal axial compass which, being phenomenally anti-objective,
corresponds to voluminous volume, or antivolume.
THE
TOTALITY
OF METAPHYSICAL
FACTORS. To contrast the truth of God the Father and
the joy of Heaven the Holy Soul in high noumenal supremacy with the
illusion of
the Son of God and the woe of the Holy Spirit of Heaven in low noumenal
primacy, as one would contrast the free ego and soul of metaphysical
supreme
taking and being with the bound will and spirit of metaphysical primal
doing
and giving at the hegemonic position of the northeast point of the
intercardinal axial compass which, being noumenally subjective,
corresponds to
repetitive time, or time per
se.
THE
TOTALITY
OF ANTIMETACHEMICAL
FACTORS. To contrast the anti-ugliness (coupled to
false beauty) of the Antidaughter of Antihell and the antihatred
(coupled to
false love) of the Unclear Soul of Antihell in high noumenal
antisupremacy with
the antibeauty (coupled to false ugliness) of Antidevil the Antimother
and the
antilove (coupled to false hatred) of Antihell the Unclear Spirit in
low
noumenal antiprimacy, as one would contrast the free anti-ego and
antisoul
(coupled to false ego and soul) of antimetachemical antisupreme
antitaking and
antibeing (coupled to false taking and being) with the bound antiwill
and antispirit
(coupled to false will and spirit) of antimetachemical antiprimal
antidoing and
antigiving (coupled to false doing and giving) at the subservient
position of
the northeast point of the intercardinal axial compass which, being
noumenally
anti-objective, corresponds to spaced space, or antispace.
SOMATIC
PRECEDENCE
OF PSYCHE WITH
METACHEMISTRY AND CHEMISTRY. Since soma precedes - and
predominates over - psyche on the female side of the gender divide, I
have
written the antimetaphysical and antiphysical (antimale) positions
under
metachemistry and chemistry respectively with soma taking precedence
over
psyche, irrespective of axial subversion of the phenomenal positions,
viz.
chemistry and antiphysics, in the broader framework of what would, with
them,
constitute the southwest point of the
church-hegemonic/state-subordinate axis
in which, theoretically, bound psyche would paradoxically take
precedence over
free soma.
PSYCHIC
PRECEDENCE
OF SOMA WITH
PHYSICS AND METAPHYSICS. Since psyche precedes - and preponderates
over - soma on the male side of the gender divide, I have written the
antichemical and antimetachemical (antifemale) positions under physics
and
metaphysics respectively with psyche taking precedence over soma,
irrespective
of axial subversion of the phenomenal positions, viz. physics and
antichemistry, in the broader framework of what would, with them,
constitute
the southeast point of the state-hegemonic/church-subordinate axis in
which,
theoretically, bound soma would paradoxically take precedence over free
psyche.
THE
PARADOXICAL
JUSTIFICATION OF
AXIAL STABILITY. Life is ever paradoxical, and axial
subversion is not the least of the paradoxes which afflict life and
render the
Many subject to the overall control of the Few in the interests of
axial
continuity and stability, such freedom - and therefore supremacy - as
hegemonically obtains always being primarily characteristic of the
respective
noumenal positions and rarely if ever of their phenomenal counterparts
whose
equivocal freedoms are systematically subverted by a combination of
opposite
gender pressures designed to render them subject to an emphasis on
binding -
and therefore primacy - in what, for them, should constitute secondary
church-hegemonic or state-hegemonic standings, depending on the axis,
vis-à-vis
their nominally subservient 'upended' gender companions.
APOLOGIA
FOR
SOCIAL THEOCRACY. However,
as the reader may already have gathered from other examples of my
compendious
writings, axial continuity and stability is not something that I
personally or
vocationally subscribe to, since, quite apart from its worldly status,
the
relativity of contrary axes is symptomatic of exploitation,
specifically of the
church-hegemonic by the state-hegemonic, and is therefore unacceptable
from a
divine standpoint such that, in otherworldly fashion, upholds
metaphysics and
its antimetachemical complement in the interests of the deliverance of
the
preyed-upon Many at the southwest point of the intercardinal axial
compass from
those who, whether metachemical/antimetaphysical or
physical/antichemical,
noumenal or phenomenal, commercially prey upon them and thus constrain
them to
the worship of, amongst other things, evil and crime. Whether the
antiphysical/chemical can be delivered from such an unchristian if not
heathenistic worship remains to be seen; but it has long been the
objective of
my Social Theocratic teachings to support and advocate, to the best of
my
intellectual ability, such a deliverance, thereby holding out the
possibility
of salvation and counter-damnation from the southwest to the northeast
points
of the aforesaid axial compass on what would be revolutionary
church-hegemonic/state-subordinate terms, with the long-term objective
of
defeating the state-hegemonic/church-subordinate axis and bringing
divine
righteousness and antidiabolic counter-justice to bear on those who are
the
superheathen and anti-superchristian enemies of God and the
Antidevil.
All it will take - and this is not to be underestimated - is a majority
mandate
for religious sovereignty from out a paradoxical election in countries
with,
like Eire, a church-hegemonic/state-subordinate axial tradition.
That,
for me, is commensurate with Judgement. For only the paradoxical
utilization of the democratic process to a revolutionary theocratic end
can
lead to the traditionally church-hegemonic being delivered from the
quasi-state-hegemonic paradox of deference to all that is most ungodly
in its
devilish and antigodly freedoms - the freedoms not of psyche but of
soma, not,
in gender representative terms, of truth and antibeauty but of beauty
and
antitruth, not of righteousness and counter-justice but of vanity and
pseudo-meekness, not of the One and the Anti-Not-One but of the Not-One
and the
Anti-One, not of Peace and Antiwar but of War and Antipeace, not of
Heaven and
Antihell but of Hell and Antiheaven. Let judgement decide and,
under the
leadership of righteousness, let counter-justice be done, in order that
the
theosophical truth of eternity may reign supreme in the
self-illumination of
everlasting blessedness!
LONDON
2007
(Revised 2011)
