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BEYOND
TRUTH
AND
ILLUSION
Aphoristic
Philosophy
As
Revised
Weblog
Material
By
John
O’Loughlin
Copyright
©
2011
John
O’Loughlin
______________
CONTENTS:-
1. Contrasting the Noumenal
Alpha of Superstars with the Noumenal Omega of Supercrosses
2. Contrasting the
Phenomenal Alpha of Stars with the Phenomenal Omega of Crosses
3.
Contrasting the Noumenal Anti-Omega of Anti-Supercrosses with
the
Noumenal Anti-Alpha of Anti-Superstars
4. Contrasting the
Phenomenal Anti-Omega of Anticrosses with the Phenomenal Anti-Alpha of
Antistars
5. Superstars
and
Anti-Supercrosses
6. Stars
and
Anticrosses
7. Crosses
and
Antistars
8. Supercrosses
and
Anti-Superstars
9. Debunking
Space
and
Time
10. Debunking
God
and
the
Devil
11. Debunking
Man
and
Woman
12. Turning
Somersaults
Intellectually
13. Revaluating
Brollies
and
Hoods
14. Brollies
or
Hoods
–
That is the Question
15. Metachemical
Umbrellas
and
Antimetaphysical
Hoods
16. Chemical
Umbrellas
and
Antiphysical
Hoods
17. Physical
Hoods
and
Antichemical
Umbrellas
18. Metaphysical
Hoods
and
Antimetachemical
Umbrellas
19. Fold-in
Hoods
with
Velcro
20. Brollies
and
Hoods
hang
together Everywhere
21. Synthetically
Artificial
Collapsibles
22. Phenomenal
Extremism
23. Revaluation
of
Self
and
Not-Self according to
Gender
24. Defining
Opposition
in
relation
to Polar and
Antithetical Alternatives
25. Oneness
and
Not-Oneness
Re-examined
26. A
Revaluation
of
Saluting
Options
27. Sporting
Parallels
to
saluting
Alternatives
28. A
Revaluation
of
Hoods
and Brollies in relation
to Binding and Freedom
29. Of
Cans
and
Bottles
in relation to Binding and
Freedom
30. A
Comprehensive
Examination
of
Axial
Terminology
31. Contrasting
the
Northwest
with
the Northeast Points
of the Intercardinal Axial Compass
32. Contrasting
the
Southwest
with
the Southeast
Points of the Intercardinal Axial Compass
33. How
Space
contrasts
with
Time
34. How
Volume
contrasts
with
Mass
35. Another
way
to
contrast
the Northwest with the
Northeast Point of the Intercardinal Axial Compass
36. Another
way
to
contrast
the Southwest with the
Southeast Point of the Intercardinal Axial Compass
37. Describing
what
appertains
to
the hegemony of
Metachemistry over Antimetaphysics
38. Describing
what
appertains
to
the hegemony of
Chemistry over Antiphysics
39. Describing
what
appertains
to
the hegemony of
Physics over Antichemistry
40. Describing
what
appertains
to
the hegemony of
Metaphysics over Antimetachemistry
41. The
Axial
Relativity
of
key terms like Freedom
and Supremacy
42. Qualifying
Eternity
and
Infinity
43. Qualifying
the
Temporal
and
the Finite
44. Noumenal
Rings
and
Badges
45. Phenomenal
Rings
and
Badges
46. Paradoxically
Subverted
Realities
of
the
Phenomenal Hegemonic Positions
47. A
Final
Look
at
Hoods and Brollies
48. Other
Parallels
to
Hoods
and Brollies
49. Metachemical
and
Antimetaphysical
Brightness
and
Shadow
50. Chemical
and
Antiphysical
Brightness
and Shadow
51. Physical
and
Antichemical
Brightness
and Shadow
52. Metaphysical
and
Antimetachemical
Brightness
and
Shadow
53. Psyche
and
vice
versa
54. Class
and
Gender
Differentials
of Contrasting
Ratios of Soma to Psyche and vice versa
55. Contrasting
Noumenal
Brightness
and
Darkness in
both Metachemistry and Metaphysics
56. Contrasting
Phenomenal
Brightness
and
Darkness
in both Chemistry and Physics
57. Examining
Evil
and
Crime
in Metachemistry as
Contrary Expressions (Objective) of Vanity
58. Examining
Pseudo-Evil
and
Pseudo-Crime
in
Chemistry as Contrary Expressions (Objective) of Pseudo-Vanity
59. Examining
Grace
and
Wisdom
in Metaphysics as
Contrary Impressions (Subjective) of Righteousness
60. Examining
Pseudo-Grace
and
Pseudo-Wisdom
in
Physics as Contrary Impressions (Subjective) of Pseudo-Righteousness
61. Examining
Antipseudo-Grace
and
Antipseudo-Wisdom
in
Antiphysics as Contrary Anti-Impressions
(Antisubjective) of
Meekness
62. Examining
Antigrace
and
Antiwisdom
in
Antimetaphysics as Contrary Anti-Impressions (Antisubjective) of
Pseudo-Meekness
63. Examining
Antipseudo-Evil
and
Antipseudo-Crime
in
Antichemistry as Contrary Anti-Expressions (Anti-objective) of
Justice
64. Examining
Anti-Evil
and
Anticrime
in
Antimetachemistry as Contrary Anti-Expressions (Anti-objective) of
Pseudo-Justice
65. Metachemical
Clearness
vis-à-vis
Antimetaphysical
Pseudo-Unholiness
66. Chemical
Pseudo-Clearness
vis-à-vis
Antiphysical
Unholiness
67. Physical
Pseudo-Holiness
vis-à-vis
Antichemical
Unclearness
68. Metaphysical
Holiness
vis-à-vis
Antimetachemical
Pseudo-Unclearness
69. The
Superheathen/Subchristian
integrity
of
Metachemistry
70. The
Heathen/Unchristian
integrity
of
Chemistry
71. The
Christian/Unheathen
integrity
of
Physics
72. The
Superchristian/Subheathen
integrity
of
Metaphysics
73. The
Anti-Superchristian/Anti-Subheathen
integrity
of
Antimetaphysics
74. The
Antichristian/Anti-Unheathen
integrity
of
Antiphysics
75. The
Antiheathen/Anti-Unchristian
integrity
of
Antichemistry
76. The
Anti-Superheathen/Anti-Subchristian
integrity
of
Antimetachemistry
_________________
CONTRASTING
THE
NOUMENAL
ALPHA
OF
SUPERSTARS WITH THE NOUMENAL OMEGA OF SUPERCROSSES. To
contrast the superheathen supernaturalism of so-called superstars with
the
superchristian superartificiality of those who could be regarded as
supercrosses in their adherence to the supercross, as one would
contrast the
noumenal alpha of metachemical objectivity with the noumenal omega of
metaphysical
subjectivity or, in simple parlance, the Devil with God (meaning Devil
the
Mother and/or the Daughter of the Devil with God the Father and/or the
Son of
God).
CONTRASTING
THE
PHENOMENAL
ALPHA
OF
STARS WITH THE PHENOMENAL OMEGA OF CROSSES. To
contrast the heathen naturalism of so-called stars with the Christian
artificiality of those who could be regarded as crosses in their
adherence to
the cross, as one would contrast the phenomenal alpha of chemical
objectivity
with the phenomenal omega of physical subjectivity or, in simple
parlance,
Woman with Man (meaning Woman the Mother and/or the Daughter of Woman
with Man
the Father and/or the Son of Man).
CONTRASTING
THE
NOUMENAL
ANTI-OMEGA
OF
ANTI-SUPERCROSSES WITH THE NOUMENAL ANTI-ALPHA OF ANTI-SUPERSTARS. To
contrast the anti-superchristian anti-superartificiality of
anti-supercrosses
with the anti-superheathen anti-supernaturalism of anti-superstars, as
one
would contrast the noumenal anti-omega of antimetaphysical
anti-subjectivity
with the noumenal anti-alpha of antimetachemical anti-objectivity or,
in simple
parlance, Antigod with the Antidevil (meaning the Antison of Antigod
and/or
Antigod the Antifather with Antidevil the Antimother and/or the
Antidaughter of
the Antidevil).
CONTRASTING
THE
PHENOMENAL
ANTI-OMEGA
OF
ANTICROSSES WITH THE PHENOMENAL ANTI-ALPHA OF ANTISTARS. To
contrast the antichristian anti-artificiality of anticrosses with the
antiheathen antinaturalism of antistars, as one would contrast the
phenomenal
anti-omega of antiphysical anti-subjectivity with the phenomenal
anti-alpha of
antichemical anti-objectivity or, in simple parlance, Antiman with
Antiwoman
(meaning the Antison of Antiman and/or Antiman the Antifather with
Antiwoman
the Antimother and/or the Antidaughter of Antiwoman).
SUPERSTARS
AND
ANTI-SUPERCROSSES. To
contrast, relative to the northwest point of the intercardinal axial
compass,
the superheathen supernaturalism of superstars with the
anti-superchristian
anti-superartificiality of anti-supercrosses, as one would contrast the
noumenal alpha of metachemical objectivity with the noumenal anti-omega
of
antimetaphysical anti-subjectivity or, in simple parlance, the Devil
with
Antigod (meaning Devil the Mother and/or the Daughter of the Devil with
Antigod
the Antifather and/or the Antison of Antigod).
STARS
AND
ANTICROSSES. To
contrast, relative to the southwest point of the intercardinal axial
compass,
the heathen naturalism of stars with the antichristian
anti-artificiality of
anticrosses, as one would contrast the phenomenal alpha of chemical
objectivity
with the phenomenal anti-omega of antiphysical anti-subjectivity or, in
simple
parlance, Woman with Antiman (meaning Woman the Mother and/or the
Daughter of
Woman with Antiman the Antifather and/or the Antison of Antiman).
CROSSES
AND
ANTISTARS. To
contrast, relative to the southeast point of the intercardinal axial
compass,
the christian artificiality of crosses with the antiheathen
antinaturalism of
antistars, as one would contrast the phenomenal omega of physical
subjectivity
with the phenomenal anti-alpha of antichemical anti-objectivity or, in
simple
parlance, Man with Antiwoman (meaning Man the Father and/or the Son of
Man with
Antiwoman the Antimother and/or the Antidaughter of Antiwoman).
SUPERCROSSES
AND
ANTI-SUPERSTARS.
To contrast, relative to the northeast point
of the intercardinal axial compass, the superchristian
superartificiality of
supercrosses with the anti-superheathen anti-supernaturalism of
anti-superstars, as one would contrast the noumenal omega of
metaphysical
subjectivity with the noumenal anti-alpha of antimetachemical
anti-objectivity
or, in simple parlance, God with the Antidevil (meaning God the Father
and/or
the Son of God with Antidevil the Antimother and/or the Antidaughter of
the Antidevil).
DEBUNKING
SPACE
AND
TIME. Philosophers
speak glibly of space and time, as though they 'hung together' when, in
point
of fact, space only prevails over antitime and, conversely, time over
antispace
at what transpire to being the northwest and northeast points of the
intercardinal axial compass. They also talk as though space and
time was
all there was, not realizing that volume and mass also have to be added
to
space and time if the full complement of axial factors is to be
accounted for.
Like their noumenal counterparts, however, volume and mass do not 'hang
together', but only volume and antimass at the southwest and mass and
antivolume at the southeast points of the said compass, where they are,
of
course, axially - and therefore ethnically - incompatible. All
this I
have shown, and it owes nothing whatsoever to the so-called
professional
philosophers and their chairs of academic convention.
DEBUNKING
GOD
AND
THE
DEVIL. Parallel
to the above (previous aphorism), one cannot speak of God and the Devil
'hanging together' but only, in space and antitime, of the Devil and
Antigod,
meaning, where the respective modes of female-dominated free soma are
concerned, Devil the Mother hyped as God and the Antison of Antigod
'done down'
as the Devil, together, where the respective modes of correlative bound
psyche
are concerned, with the Daughter of the Devil and Antigod the
Antifather.
But all that is only germane to the northwest point of the
intercardinal axial
compass where metachemistry prevails over antimetaphysics. Across
at the
northeast point of the said compass one would find God and the
Antidevil,
meaning God the Father (free psyche) and the Son of God (bound soma)
coupled to
the Antidaughter of the Antidevil (free psyche) and Antidevil the
Antimother
(bound soma) in what transpires to being a metaphysical hegemony over
antimetachemistry, the axial antithesis, in other words, of everything
metachemical and antimetaphysical.
DEBUNKING
MAN
AND
WOMAN. Likewise,
where the phenomenal positions are concerned, one cannot speak of Man
and Woman
'hanging together' but only, in volume and antimass, of Woman and
Antiman,
meaning, where the respective modes of female-dominated free soma are
concerned, Woman the Mother (often hyped as Mother of God) and the
Antison of
Antiman (often 'done down' from a properly Antichristic status as
Christ
Child) together, where the respective modes of correlative bound psyche
are
concerned, with the Daughter of Woman and Antiman the Antifather. But
all that
is only germane to the southwest point of the intercardinal axial
compass where
chemistry prevails over antiphysics. Across at the southeast
point of the
said compass one would find Man and Antiwoman, meaning Man the Father
(free
psyche) and the Son of Man (bound soma) coupled to the Antidaughter of
Antiwoman (free psyche) and Antiwoman the Antimother (bound soma) in
what
transpires to being a physical hegemony over antichemistry, a hegemony,
however, which, being equivocal, is subject to emphatic subversion in
favour of
soma in relation to the overall dominance of metachemistry on
state-hegemonic/church-subordinate axial terms.
TURNING
SOMERSAULTS
INTELLECTUALLY. Intellect
has a tendency to turn somersaults every so often and will continue to
do so
until a position, a problem, a theory, has been definitively nailed
because
comprehensively understood. To say that you can never get to the
truth in
respect of a definitive understanding would be mistaken; it can
be achieved, but it takes
time, and many times you will think you've got there when, in point of
fact,
you are still in the process of getting there or may even have 'done an
intellectual somersault' and gone backwards towards error, assuming it
is not
one of those more desirable ones that leads you forward towards
truth. Be
that as it may, my philosophy was built on the premise of evaluating
and
revaluating as a methodology of gradually refining upon and gaining a
more
comprehensive grasp of problems which, by their very nature, defy easy
solutions. I think, on balance, I have been vindicated, although
I am
aware that, these days, I am more concerned with transvaluating than
with either evaluating or revaluating, much
as I continue to
detest devaluating, its alpha counterpart, as a manifestation of the
diabolic. But I continue to revaluate nonetheless, and have done
so again
recently, as the following aphorisms will confirm.
REVALUATING
BROLLIES
AND
HOODS. Since I
have become habituated to revaluating my philosophical positions or
presumptions over the years, I shall not shirk the task before me now,
even
though I wish I had got it right the last time, when I reversed what I
now
discover to have been an older and probably truer theory of the
relationship
between brollies and hoods. A theory, I mean, which, stretching
all the
way back to Elemental Spectra
(1988) put brollies in the sensual alpha
and hoods in the sensible omega, thereby effectively maintaining a
gender-conditioned dichotomy between the centrifugal and the
centripetal, or
that which, being devolutionary, should be evaluated from the top down
and,
conversely, that which, being evolutionary, should only be evaluated
from the
bottom up. Brollies, it seems to me, fall into the former
category and
hoods, by contrast, into the latter one, since brollies are more often
than not
de-centralist and hoods an exemplification of
centro-complexification.
Therefore brollies are alpha-stemming and hoods omega-orientated.
That,
it seems to me, is incontrovertibly true and should therefore form the
basis of
any further inquiry into the distinctions between these two methods or
manners
of furnishing protection against elemental inclemencies.
BROLLIES
OR
HOODS
–
THAT IS THE QUESTION. Some
people are only given to brollies and
others only to hoods, while yet others often veer between the two
options
depending on circumstances or mood. Sometimes pragmatism can
override
even the fiercest loyalty to one thing or another. But even if an
alternation between brollies and hoods could be construed as more
dynamically
amoral than either immoral or moral, it nevertheless is generally the
case that
phenomenal brollies and hoods, appertaining to worldly relativity, will
be
comparatively amoral anyway when contrasted with their noumenal
counterparts in
the more absolute realms of metachemistry and metaphysics above.
For if
there is an immoral/moral
distinction between brollies and hoods, centrifugal and centripetal,
devolution
and evolution, it is one that has greater relevance to the noumenal
realm than
to the phenomenal where, by contrast, a sort of biased amorality of
either
collapsible umbrellas or fold-in hoods will be the relativistic
norm.
METACHEMICAL
UMBRELLAS
AND
ANTIMETAPHYSICAL
HOODS. To contrast spiked umbrellas with curved
handles with jackets whose loosely-constructed hood hangs limp, as one
might
contrast metachemistry with antimetaphysics at the northwest point of
the
intercardinal axial compass, the former absolutely objective and the
latter
absolutely anti-subjective.
CHEMICAL
UMBRELLAS
AND
ANTIPHYSICAL
HOODS. To contrast collapsible umbrellas with curved
handles with jackets whose hood zips in, as one might contrast
chemistry with
antiphysics at the southwest point of the intercardinal axial compass,
the former
relatively objective and the latter relatively anti-subjective.
PHYSICAL
HOODS
AND
ANTICHEMICAL
UMBRELLAS. To contrast jackets whose fold-in hood can be
secured with a stud with straight-handled collapsibles, as one might
contrast
physics with antichemistry at the southeast point of the intercardinal
axial
compass, the former relatively subjective and the latter relatively
anti-objective.
METAPHYSICAL
HOODS
AND
ANTIMETACHEMICAL
UMBRELLAS. To contrast
tightly-constructed non-fold-in hooded jackets with straight-handled
spikeless
non-collapsible umbrellas, as one might contrast metaphysics with
antimetachemistry at the northeast point of the intercardinal axial
compass,
the former absolutely subjective and the latter absolutely
anti-objective.
FOLD-IN
HOODS
WITH
VELCRO. Fold-in hoods that can
be secured with velcro
or some such loosely adhesive material seem to me to be a kind of
social
bureaucratic extrapolation from the more representatively antiphysical
kind of
fold-in hood, which I have described as utilizing a zipper (in watery
fashion)
and consider to be subordinate to bent-handled collapsible umbrellas
with or
without, though especially without, recourse to a sheath. Thus
they
suggest a sort of radical republican status commensurate,
it may be, with heavy metal which, despite appearances to the contrary,
would
be musically compatible with a kind of church absolutism.
BROLLIES
AND
HOODS
HANG
TOGETHER EVERYWHERE. One
thing I am convinced about is that it
isn't just, except on very general terms, a brolly vis-à-vis hood
dichotomy
that is alpha and omega, sensuality and sensibility, female and
male.
Wherever there is a hegemonic brolly, as, so I have contended, in
metachemistry
(absolute) and chemistry (relative), there is an upended, or
compromised,
hooded jacket, as in antimetaphysics (absolute) and antiphysics
(relative). Conversely, wherever a hegemonic hooded jacket
obtains, as,
so I contend, in physics (relative) and metaphysics (absolute), there
will be
an upended, or compromised, brolly, be it antichemical (relative) or
antimetachemical (absolute). Thinking only in single gender terms
is
misleading and ultimately false. The genders hang together in
whatever
permutation, as much as the northeast point of the intercardinal axial
compass as
at the northwest, and as much at the southeast as at the
southwest. Only
mental laziness or overt gender partisanship precludes us from seeing
that
fact.
SYNTHETICALLY
ARTIFICIAL
COLLAPSIBLES. Collapsible umbrellas of a markedly synthetic
construction seem to me to be a kind of social democratic extrapolation
from
the more representatively antichemical kind of straight-handled
collapsibles
which I would regard as especially sheath-deferential (in antiwatery
fashion)
and consider to be subordinate to jackets whose fold-in hoods are
secured, in
typically physical fashion, by a stud, thereby confirming a sort of
liberal
democratic status. Thus they suggest, these synthetically
artificial
collapsibles, a radical proletarian status commensurate, it may be,
with rock
classical which, despite appearances to the contrary, would be
compatible with
a kind of state absolutism.
PHENOMENAL
EXTREMISM. Neither
the velcro-utilizing hooded jackets nor the radically synthetic - and
possibly
sheath-scorning - collapsible umbrellas would be axially representative
of
their respective gender positions which, in the one case, would be more
deferential to a chemical hegemony over antiphysics and, in the other
case,
more deferential to a physical hegemony over antichemistry. When
antiphysics and antichemistry strive to go it alone, a kind of social
bureaucratic/social democratic antithesis develops which eventually
brings each
axis into collision on a kind of fascistic/communistic basis, since
neither
church nor state absolutism are viable alternatives to church- or
state-hegemonic criteria but are fated, sooner or later, to castigate
each
other from rival gender standpoints.
REVALUATION
OF
SELF
AND
NOT-SELF
ACCORDING TO GENDER. Although the time-honoured distinction of
soma preceding - and predominating over - psyche for females and of
psyche
preceding - and preponderating over - soma for males goes to the heart
of my
philosophy, I was unable, in the past, to draw the necessary
conclusions with
regard to the self vis-à-vis the not-self, since, quite contrary to
other
contexts, I confined the self to psyche and the not-self to soma, and
this
irrespective of gender. The truth of the matter, however, would
seem to
point in a more flexible direction: namely, that the self is soma for
females
and psyche for males, with the not-self, conversely, as psyche for
females and
soma for males. For only on such a basis can it be logically
established
that the binding of psyche to soma (in the hegemonic female case) or of
soma to
psyche (in the hegemonic male case) is consequent upon the self being
identified with what is free and the not-self with what is bound.
Therefore if psyche is bound to free soma in the female case, it is
because
psyche is identifiable with the not-self and soma with the self,
whereas if
soma is bound to free psyche in the male case it is because soma is
identifiable with the not-self and psyche with the self. No small
distinction! But, either way, the self is that which is free and
the not-self
the factor subordinately bound to it. Females and males are, as I
had
already established with a partly defective logic, antithetical in
their sense
of self. The self is not one thing, say psyche, and the not-self
simply
the correlative opposite of that thing. The self is soma or
psyche
according to gender. Therefore self precedes
not-self as soma preceding psyche in the female case and as psyche
preceding
soma in the case of males. There is not one self, or not-self for
that
matter, but two types of self which, according with gender, exist in a
constant
tug-of-war and mutual antipathy. If the female is hegemonic, as
in
sensuality, the self will be identified with soma and the not-self with
what is
contrary to soma, namely psyche. If the male is hegemonic, as in
sensibility, the self will be identified, by contrast, with psyche and
the
not-self with what is contrary to psyche, namely soma. So it is
with the
concept of freedom, as with a plethora of related concepts, including
that of
supremacy, the light, play, etc. which continue, as with freedom in
relation to
binding, to dominate primacy, the dark, work, etc. from opposite gender
standpoints and, as a rule, in relation to opposite types of society
and,
hence, civilization.
DEFINING
OPPOSITION
IN
RELATION
TO
POLAR AND ANTITHETICAL ALTERNATIVES. Today I wish to clarify
the distinction between polarities and antitheses in relation to
church-hegemonic/state-subordinate and
state-hegemonic/church-subordinate axial
integrities within the intercardinal axial compass, and to describe
polarities
as inclusive
modes of opposition and antitheses as exclusive
modes of
opposition, since the former appertain to the same axis and the latter
would be
as between different axes. But besides this fundamental
distinction of oppositional
type, so to speak, there exists a further distinction between direct
and
indirect modes of opposition on both polar and antithetical terms,
which have
to do with either same gender (in general terms) or opposite gender
positions
in relation to those polar or antithetical points of the intercardinal
axial
compass described above. Hence, to start with the
church-hegemonic axis,
there is a polar opposition (inclusive) between antiphysics and
metaphysics
(direct) on the one hand (male) and chemistry and antimetachemistry
(direct) on
the other hand (female), with antiphysics and antimetachemistry in the
one case
and chemistry and metaphysics in the other case indicative of indirect
modes of
opposition (male/female and female/male), as we proceed, in each case,
from the
southwest to the northeast points of the axis in question.
Similarly, for
the state-hegemonic axis, there is a polar opposition (inclusive)
between
metachemistry and antichemistry (direct) on the one hand (female) and
antimetaphysics and physics (direct) on the other hand (male), with
metachemistry and physics in the one case and antimetaphysics and
antichemistry in the other case indicative of indirect
modes of
opposition (female/male and male/female), as we proceed from northwest
to southeast
on the axis in question. That just about takes care of polar, or
inclusive, modes of opposition. As for the exclusive, or
antithetical,
modes of opposition alluded to above, we shall have direct
manifestations of such an opposition between chemistry and
antichemistry
(female) and antiphysics and physics (male) across the phenomenal axial
divide
separating the southwest from the southeast points of the intercardinal
axial
compass, but indirect
manifestations of antithetical opposition between chemistry
(female) and physics (male) on the one hand and antiphysics (male) and
antichemistry (female) on the other hand. Likewise, we shall have
direct
manifestations of antithetical opposition between metachemistry and
antimetachemistry (female) and antimetaphysics and metaphysics (male)
across
the noumenal axial divide contrasting the northwest with the northeast
points
of the intercardinal axial compass, but indirect
manifestations of such opposition between
metachemistry (female) and metaphysics (male) on the one hand, and
antimetaphysics (male) and antimetachemistry (female) on the other
hand.
Hence the intercardinal axis affords us both inclusive and exclusive
modes of
opposition, whether directly (same sex) or indirectly (opposite sex),
which we
have described as polar in the one case and antithetical in the
other.
ONENESS
AND
NOT-ONENESS
RE-EXAMINED. When, in the
past, I took a blanket view of
psyche as self and soma as not-self, irrespective of gender, I tended
to make a
parallel distinction between one and not-one, or oneness and
not-oneness, which
meant that the former would have been identified with the self, or
psyche, and
the latter with the not-self, or soma. But a revaluation on my
part that
led to self being identifiable with psyche or soma, depending on
gender, and
not-self likewise, has ironically left the positions of oneness and
not-oneness
as before, since if the self is psyche for males it is that which,
being
cohesive in wavicle-oriented vein, accords with individualistic
'oneness',
whereas if the self is soma for females, by contrast, it is that which,
being
disjunctive in particle-oriented vein, accords with collectivistic
'not-oneness'. Now the identification of oneness with males and
not-oneness with females was precisely what I had contended to be the
case! Therefore oneness is only germane to self in the case of
psyche,
and then when the male is freely psychic in hegemonic vein, as in
metaphysics
and, to a much lesser extent, physics. However, when he is
subverted, as
in physics by antichemistry at the behest of metachemistry over
antimetaphysics
on overall state-hegemonic/church-subordinate axial terms, it is a
different
matter, since the ensuing somatic emphasis will tip the balance, in due
state-hegemonic vein, in favour of what could be called
antinot-oneness, which
contrasts with not-oneness as bound soma with free soma, just as what
could be
called anti-oneness contrasts with oneness as bound psyche with free
psyche. But bound psyche only obtains for males under female
hegemonic
influence, and therefore in relation to antiphysics at the southwest or
antimetaphysics at the northwest points of the intercardinal axial
compass,
where either chemistry in the one or metachemistry in the other is
hegemonic
and therefore able to 'call the shots' in terms of free soma and bound
psyche,
not-one and anti-one, the former of course according with the self in
the
female elemental contexts (chemistry and metachemistry), the latter
with the
not-self thereof which, being psychically bound, is deferential to the
prevailing (somatic) freedom. Consequently the identification of
oneness
with self is only justifiable in relation to the male, whereas with the
female
one has to accept that self, being soma, is affiliated to not-oneness,
meaning
that it has a particle-based disjunctive and divergent tendency which
objectively imposes on that which, usually male, is outside itself and
would,
if not imposed upon from without, tend to oneness in wavicle-centred
cohesiveness of free psyche as male self. Therefore male interest
lies in
opposition to female interest which, being particle-based, is dependent
on that
which lies outside itself and tends, in objectivity, towards
relationship-forming structures, of which the family is a classic case
in
point. The male, on the other hand, is fundamentally
wavicle-centred in
free psyche and therefore his best interest lies in promoting the self
in the
establishment and development of oneness, oneness of a psychic
cohesiveness
that is true unto itself and consequently not dependent on anything
outside
itself. This is the self that makes for a so-called brotherhood
of man;
though, in actuality, such a brotherhood, as intimated above, is far
more
likely of success on metaphysical than on physical terms where,
contrary to
somatic emphasis in consequence of antichemical subversion at the
behest of an
unequivocally hegemonic metachemistry, psyche is free, in unequivocally
hegemonic terms, to be true to itself in the prosecution of universal
oneness -
a kind of godly or super- if not supra-human achievement which must
forever
keep the female element, duly upended, in its antimetachemical place,
maintaining what I have contended, on many a previous occasion, to be
an
antidevilish subordination to godly or divine criteria, equivalent, in
general
terms, to anti-not-oneness under oneness, noumenal anti-objectivity
under
noumenal subjectivity, anti-free soma (bound) under free psyche, since
the
unequivocal hegemony of metaphysical self is only possible with the
repudiation, by females, of metachemical self, which I have identified,
here as
elsewhere, with antimetachemistry. That, at any rate, is true of
the
noumenal positions, and then as elite exceptions to the noumenal
rule.
For the salvation and counter-damnation of the phenomenal positions at
the
southwest point of the intercardinal axial compass, on the other hand,
it is
not metachemistry but chemistry which must be repudiated, and that is
only
likely to happen if the antiphysical, as upended males (antimales),
accept metaphysical
salvation and oblige the equivocally hegemonic chemical to bow to
antimetachemical counter-damnation, the one a precondition of the other
on
terms which, if they are truly to succeed, will accord not with
anything
anachronistically and redundantly Catholic, but, on the contrary, with
a
revolutionary transcendentalist resolve which has been identified all
along by
me with Social Theocracy, and therefore with a process of salvation and
counter-damnation (this latter the more usual Catholic position hyped
as
salvation in 'sacred heart' fudge antimetachemically done down from
what would
otherwise be a 'sacred lungs' metaphysical hegemony likely to let the
TM 'cat
out of the bag' in quasi-Buddhist - and therefore Far Eastern vein - at
the
expense of Devil the Mother hyped as God metachemically in back, Near
Eastern,
of anything appertaining, no matter how imperfectly, to the northeast
point, in
Roman-esque vein, of the said compass), far more radical and
far-reaching in
scope than anything characterizing the Catholic tradition of Western
civilization-proper, being germane to the synthetic artificiality of
global
civilization at its universal best.
A
REVALUATION
OF
SALUTING
OPTIONS. I
believe I made the point in the past that the masses are generally
bound,
whether to psyche or to soma (depending on the axis), and the elites
comparatively free, whether in relation to soma (metachemistry) or to
psyche
(metaphysics), since freedom below would, given the numbers involved,
prove
somewhat problematic, and axial sense, meaning continuity and
consistency, has
always seen to it that the masses, for all their pretensions of
freedom, are
primarily bound. But this can - and often does - translate into a
clenched-fist saluting scenario which necessarily contrasts with
anything
open-handed in either metachemical (straight arm) or metaphysical
(curved arm)
fashion, since the bound, whether as working class or even traditional
victims
of imperial exploitation and/or colonization, will tend to favour a
correlative
mode of saluting that reflects their binding, no matter how
unconsciously,
whereas the free, whether as aristocrats or theocrats, will tend, by
contrast,
to favour a mode of saluting in keeping with their freedom, which
generally
means an open hand. Therefore, as far as I am aware, there is
nothing
necessarily male about clenched-fist saluting and nothing necessarily
female
about open-hand saluting. People salute according to their class
or
ethnic dispositions, and this cuts across
gender.
SPORTING
PARALLELS
TO
SALUTING
ALTERNATIVES. Just as I spoke the other day about the
binding of the masses to clenched-fist saluting being below anything
properly
free and open-handed, pretty much as a corporeal contrast, whether at
the
southwest or southeast points of the intercardinal axial compass, to
the
ethereal bias of the northwest or northeast points of the said compass,
so
sport can reflect this dichotomy between 'the bound' and 'the free',
the round
ball of both Gaelic and Association football contrasting, as a
clenched-fist
parallel one could argue, with the elongated ball of both rugby and
gridiron,
or American so-called football, this latter capable of being played
indoors and
contrasting, in that context, with rugby as northeast with northwest
points of
the said intercardinal axial compass, as though in metaphysical
repudiation of
anything metachemical, with a greater emphasis, in consequence, on
points
between the uprights than on any try-like exemplification of somatic
license. However that may be, the competitive games of 'the free'
will
necessarily favour an elongated ball effectively complementary to
open-hand
saluting, and will therefore have a noumenal correlation which sets
them apart
from anything favouring a round ball in the relativity of phenomenal
binding,
the sort of binding that can and often does translate into the
clenched-fist
saluting of the more militant or radical 'bound'. But this is no
desirable alternative to freedom, neither in bound-psychic straight arm
nor in
bound-somatic bent arm fashion. The challenge for global
civilization to
come will be to save and counter-damn, according to gender, those at
the
southwest point of the intercardinal axial compass to the northeast on
what
would be church-hegemonic/state-subordinate axial terms, and thus
effectively
overcome Gaelic football by that which would be destined, with Social
Theocracy, to replace hurling or anything else more representatively
Catholic -
namely an indoor version of Gridiron as the sport most correlative with
all
that is metaphysical and antimetachemical in the utmost synthetic
artificiality
of an orientation towards psychic freedom. For the Catholic
status quo is
not, needless to say, of any relevance to Social Theocracy except
insofar as it
provides an axial blueprint for church-hegemonic/state-subordinate
criteria
that can be resurrected on suitably global, and thus profoundly
synthetically
artificial, terms. Anything rooted, as hurling indubitably is, in
Devil
the Mother hyped as God (the Father) will only constrain those whom it
dominates to Catholic, and hence, Western criteria. Like the
East, the
West is no guarantor of global civilization! Only the global can
fight to
extend and consolidate global gains, and such people, as I say, will
more likely
favour a modified form of Gridiron than anything likely to perpetuate
the
Catholic status quo at the expense of more radical orders of
deliverance from
worldly phenomenality. They will also, it follows from the above,
favour
the raised arm form of open-hand saluting, in keeping with their
psychic bias,
and will distance themselves from anything
likely, in
bent-arm open-hand fashion, to connote with metachemical devility,
whether in
sporting or any other context. For theirs is the high order of
freedom,
and such freedom, being psychic, can only be exemplified or symbolized
in terms
of a raised arm.
A
REVALUATION
OF
HOODS
AND BROLLIES
IN RELATION TO BINDING AND FREEDOM. When one has once
established, as with the previous two aphoristic essays, that binding
tends to
characterize those at the southwest and southeast points of the
intercardinal
axis and freedom those, by contrast, at the northwest and northeast
points, if,
as already noted, in completely opposite ways, then it will come as no
surprise
if, on the basis that we distinguished in the previous essay between
round
balls and elongated balls in football as paralleling or typifying such
a
phenomenal/noumenal distinction or, alternatively, clenched-fist and
open-hand
saluting, we make a similar distinction between hoods and umbrellas in
relation
to modes of protection against, for instance, the rain, and contend
that hoods
will signify binding and umbrellas freedom, with collapsible brollies
and hoods
signifying the low, or somatic, forms of freedom and binding
respectively, but
non-collapsible hoods and brollies the high, or psychic, forms of
binding and
freedom. Thus, in intercardinal axial terms, we shall find
collapsible
brollies at the northwest point as an exemplification of somatic
freedom and collapsible
hoods at the southeast point, by contrast, as an exemplification of
somatic
binding, both of which would have reference to
state-hegemonic/church-subordinate axial criteria, insofar as soma,
whether
free or bound, is the principal attribute, and soma, being low
(compared with
anything psychic), connotes with the collapsible. Likewise, in
intercardinal axial terms, we shall find non-collapsible hoods at the
southwest
point as an exemplification of psychic binding and non-collapsible
brollies at
the northeast point, by contrast, as an exemplification of psychic
freedom, both
of which would have reference to church-hegemonic/state-subordinate
axial
criteria, insofar as psyche, being high (compared with anything
somatic),
connotes with the non-collapsible. Therefore while the one axis
is
primarily somatic and about low forms of freedom and binding, the other
axis is primarily psychic and about high forms
of binding and
freedom. The collapsible brolly, one could argue, takes
precedence over
the collapsible hood in the one case, but the non-collapsible brolly
precedence
over the non-collapsible hood in the other case. Freedom is top
dog,
whether in relation to soma or to psyche, and such freedom is either
metachemical or metaphysical, autocratic or theocratic, corresponding
to two
opposite gender ideals - the female ideal of free soma on the one hand,
and the
male ideal of free psyche on the other, neither of which can have any
relevance
to the other, since they appertain to different axes.
OF
CANS
AND
BOTTLES
IN RELATION TO
BINDING AND FREEDOM. One of the most obvious parallels, on both
phenomenal and noumenal planes, to our hood/brolly distinction between
binding
and freedom, clenched-fist and open-hand saluting, must be that between
cans
and bottles, provided we make a distinction between tall or large cans
and
squat or small cans on the one hand, and small or squat bottles and
large or
tall bottles on the other hand, as with the aforementioned distinction
between
low and high types of freedom and binding (see previous essay).
Therefore
paralleling the collapsible brolly as an exemplification of low, or
somatic,
freedom at the northwest point of the intercardinal axial compass will
come
squat or small bottles, while parallel to the collapsible hood as an
exemplification of low, or somatic, binding at the southeast point of
the said
compass will come squat or small cans - both of which could be regarded
as
signifying an adherence to state-hegemonic/church-subordinate axial
criteria. Similarly, paralleling the non-collapsible hood as an
exemplification of high, or psychic, binding at the southwest point of
the
intercardinal axial compass will come tall or large cans, while
parallel to the
non-collapsible brolly as an exemplification of high, or psychic,
freedom at
the northeast point of the said compass will come tall or large bottles
- both
of which could be regarded as signifying an adherence to
church-hegemonic/state-subordinate axial criteria. In either
case, the
cans and bottles can be used for alcoholic or non-alcoholic drinks.
A
COMPREHENSIVE
EXAMINATION
OF
AXIAL
TERMINOLOGY. That which is ungodly can be devilish but is
more likely to be antigodly, as the antimetaphysical 'upended male'
(antimale)
under Devil the Mother hyped as God (the Father) at the northwest point
of the
intercardinal axial compass, so to speak, where female criteria are
unequivocally hegemonic in relation to metachemistry. Conversely
one
could argue that that which is undevilish can be godly but is more
likely to be
antidevilish, as the antimetachemical 'upended female' (antifemale)
under God
the Father at the northeast point of the said compass, where male
criteria are
unequivocally hegemonic in relation to metaphysics. Similarly one
could
argue that that which is unmanly can be womanly but is more likely to
be
antimanly, as the antiphysical 'upended male' (antimale) under Woman
the Mother
hyped as Mother of God (meaning Christ, who is really the Son of God
[sic],
meaning, in actuality, Devil the Mother hyped as God) at the southwest
point of
the intercardinal axial compass, where female criteria are equivocally
hegemonic in relation to chemistry. Conversely one could argue
that that
which is unwomanly can be manly but is more likely to be antiwomanly,
as the
antichemical 'upended female' (antifemale) under Man the Father 'done
down',
through state-hegemonic subversion, to Son of Man at the southeast
point of the
said compass, where male criteria are equivocally hegemonic in relation
to
physics. For when the antichemical subversion of physics to
somatic
emphasis at the behest of metachemistry over antimetaphysics is taken
into
axial account, we have a state-hegemonic situation in which, strictly
speaking,
the Son of Man should count for somatically less than Antiwoman the
Antimother
vis-à-vis Devil the Mother over the Antison of Antigod and, in
church-subordinate terms, Man the Father should count for psychically
less than
the Antidaughter of Antiwoman vis-à-vis the Daughter of the Devil over
Antigod
the Antifather. Conversely, when the antiphysical subversion of
chemistry
to psychic emphasis at the behest of metaphysics over antimetachemistry
is
taken into axial account, we have a church-hegemonic situation in
which,
strictly speaking, the Daughter of Woman should count for psychically
less than
Antiman the Antifather vis-à-vis God the Father over the Antidaughter
of the
Antidevil and, in state-subordinate terms, Woman the Mother should
count for
somatically less than the Antison of Antiman vis-à-vis the Son of God
over Antidevil
the Antimother. For whereas the former axis
pits the
noumenal northwest against the phenomenal southeast, the latter axis
pits the
noumenal northeast against the phenomenal southwest.
Neither axis
is any one thing but a combination of factors in which the sensual is
pitted
against the sensible and vice
versa.
But whereas the state-hegemonic axis is ruled by somatic freedom in the
guise
of metachemistry, the church-hegemonic axis is led by psychic freedom
in the
guise of metaphysics. No small distinction! For freedom to
the one
is not what it is to the other. Freedom is either perceived as
female in
the one case or conceived as male in the other. Soma
and psyche, alpha and omega, beginning and end. We have
not yet
witnessed logically conclusive and extensive church-hegemonic criteria
due to
the extent to which, in Western civilization, the Romanized northeast
point of
the intercardinal axial compass has always been compromised by the
Judaic
northwest point of the said compass to a degree precluding godly
independence
of Devil the Mother hyped as God. Only the revolutionary but
democratically-mandated repudiation of such an extrapolative
predicament with
'Kingdom Come' will or can lead to the religious supersession of both
Middle
Eastern and Western criteria alike in what will be not a Far Eastern
alternative, Buddhist-like, to either anachronism but a properly global
order
of civilization beyond the supernatural and anti-supernurtural
(anti-superartificial) present mode of globalization commensurate with
the
synthetically artificial universalization of life by supernurtural
godliness
and anti-supernatural antidevilishness.
CONTRASTING
THE
NORTHWEST
WITH
THE
NORTHEAST POINTS OF THE INTERCARDINAL AXIAL COMPASS. To
contrast the protonic heat and antiphotonic antilight of the
metachemical and
antimetaphysical northwest point of the intercardinal axial compass
with the
photonic light and antiprotonic antiheat of the metaphysical and
antimetachemical northeast point of the said compass, as one would
contrast
Vanity Fair and the Anti-Celestial City with the Celestial City and
Anti-Vanity
Fair or, in elemental parlance, fire and anti-air with air and
antifire, the
former pair corresponding to the Devil (Devil the Mother/the Daughter
of the
Devil hyped as God) and Antigod (the Antison of Antigod/Antigod the
Antifather
'done down' as Devil), the latter pair corresponding, by contrast, to
God (God
the Father/the Son of God) and the Antidevil (the Antidaughter of the
Antidevil/Antidevil
the Antimother) across the noumenal divide.
CONTRASTING
THE
SOUTHWEST
WITH
THE
SOUTHEAST POINTS OF THE INTERCARDINAL AXIAL COMPASS. To
contrast the electronic motion and antineutronic antiforce of the
chemical and
antiphysical southwest point of the intercardinal axial compass with
the
neutronic force and anti-electronic antimotion of the physical and
antichemical
southeast point of the said compass, as one would contrast the Slough
of
Despond and the Anti-Delectable Mountains with the Delectable Mountains
and the
Anti-Slough of Despond or, in elemental parlance, water and anti-earth
with
earth and antiwater, the former pair corresponding to Woman (Woman the
Mother/the Daughter of Woman hyped as Mother of God) and Antiman (the
Antison
of Antiman/Antiman the Antifather 'done down' as Pan-like sinner), the
latter
pair corresponding, by contrast, to Man (Man the Father/the Son of Man)
and
Antiwoman (the Antidaughter of Antiwoman/Antiwoman the Antimother)
across the
phenomenal divide.
HOW
SPACE
CONTRASTS
WITH
TIME. The
metachemical and antimetaphysical
northwest point of the intercardinal axial compass is germane to space
and
antitime, the former spatial and the latter sequential, which
respectively
correspond to protonic heat and antiphotonic antilight, whereas the
metaphysical and antimetachemical northeast point of the said compass
is
germane to time and antispace, the former repetitive and the latter
spaced,
which respectively correspond to photonic light and antiprotonic
antiheat. Hence space contrasts with time as noumenal alpha with
noumenal
omega, antitime and antispace contrasting with each other as noumenal
anti-omega with noumenal anti-alpha.
HOW
VOLUME
CONTRASTS
WITH
MASS. The chemical
and antiphysical southwest point
of the intercardinal axial compass is germane to volume and antimass,
the
former volumetric and the latter massed, which respectively correspond
to
electronic motion and antineutronic antiforce, whereas the physical and
antichemical southeast point of the said compass is germane to mass and
antivolume, the former massive and the latter voluminous, which
respectively
correspond to neutronic force and anti-electronic antimotion.
Hence
volume contrasts with mass as phenomenal alpha with phenomenal omega,
antimass
contrasting with antivolume as phenomenal anti-omega with phenomenal
anti-alpha.
ANOTHER
WAY
TO
CONTRAST
THE
NORTHWEST WITH THE NORTHEAST POINT OF THE INTERCARDINAL AXIAL COMPASS. To
contrast the netherwordly upperclassfulness and anti-otherworldly
anticlasslessness of the metachemical and antimetaphysical northwest
point of
the intercardinal axial compass with the otherworldly classlessness and
anti-netherworldly anti-upperclassfulness of the metaphysical and
antimetachemical northeast point of the said compass, as one would
contrast
pitchful space (spatial) and antirhythmic antitime (sequential) with
rhythmic
time (repetitive) and antipitchful antispace (spaced) or, in subatomic
parlance, protons and antiphotons with photons and antiprotons, the
former pair
corresponding to Hell (Hell the Clear Spirit/the Clear Soul of Hell
hyped as
Heaven) and Antiheaven (the Unholy Spirit of Antiheaven/Antiheaven the
Unholy
Soul 'done down' as Hell), the latter pair corresponding, by contrast,
to
Heaven (Heaven the Holy Soul/the Holy Spirit of Heaven) and Antihell
(the
Unclear Soul of Antihell/Antihell the Unclear Spirit) across the
noumenal
divide.
ANOTHER
WAY
TO
CONTRAST
THE
SOUTHWEST WITH THE SOUTHEAST POINT OF THE INTERCARDINAL AXIAL COMPASS. To
contrast the alphawordly lower-classfulness and anti-omegaworldly
anti-middleclassfulness of the chemical and antiphysical southwest
point of the
intercardinal axial compass with the omegaworldly middleclassfulness
and
anti-alphaworldly anti-lowerclassfulness of the physical and
antichemical
southeast point of the said compass, as one would contrast melodic
volume
(volumetric) and antiharmonic antimass (massed) with harmonic mass
(massive)
and antimelodic antivolume (voluminous) or, in subatomic parlance,
electrons
and antineutrons with neutrons and anti-electrons, the former pair
corresponding to Purgatory (Purgatory the Clear Spirit/the Clear Soul
of
Purgatory) and Anti-earth (the Unholy Spirit of Anti-earth/Anti-earth
the
Unholy Soul), the latter pair corresponding, by contrast, to Earth
(Earth the
Holy Soul/the Holy Spirit of Earth) and Antipurgatory (the Unclear Soul
of
Antipurgatory/Antipurgatory the Unclear Spirit) across the phenomenal
divide.
DESCRIBING
WHAT
APPERTAINS
TO
THE HEGEMONY OF
METACHEMISTRY OVER ANTIMETAPHYSICS. This
is what appertains, in unequivocally hegemonic vein, to the
metachemical
position over antimetaphysics at the northwest point of the
intercardinal axial
compass, where an absolute vacuum is completely ascendant over an
absolute
antiplenum: heat over antilight, protons over antiphotons, space over
antitime,
will over antisoul, noumenal objectivity over noumenal
anti-subjectivity,
Vanity Fair over the Anti-Celestial City, Devil (as Devil the
Mother/the
Daughter of the Devil) over Antigod (as the Antison of Antigod/Antigod
the
Antifather), Hell (as Hell the Clear Spirit/the Clear Soul of Hell)
over
Antiheaven (as the Unholy Spirit of Antiheaven/Antiheaven the Unholy
Soul),
musical pitch over musical antirhythm, beauty and love in free soma
coupled to
ugliness and hatred in bound psyche over anti-illusion (pseudo-truth)
and
antiwoe (pseudo-joy) in free soma coupled to antitruth
(pseudo-illusion) and
antijoy (pseudo-woe) in bound psyche, evil over pseudo-folly in free
soma, crime
over pseudo-sin in bound psyche, superheathen supernaturalism over
anti-superchristian anti-supernurturalism (anti-superartificiality),
superbarbarism in free soma and superphilistinism in bound psyche over
anti-supercivility in free soma and anti-superculture in bound psyche,
vanity
over pseudo-meekness, elemental particles over elemental antiwavicles,
fire
over anti-air, absolute somatic freedom over absolute psychic binding,
state-hegemonic brightness in free soma over church-subordinate
darkness in bound
psyche, female superfemininity over antimale anti-supermasculinity,
centrifugal
squares (absolute rectilinear rings) over anti-centripetal circles
(absolute
curvilinear rings), upperclassfulness over anti-classlessness,
materialism over
anti-idealism in free soma, fundamentalism over anti-transcendentalism
in bound
psyche, and so on.
DESCRIBING
WHAT
APPERTAINS
TO
THE HEGEMONY OF
CHEMISTRY OVER ANTIPHYSICS. This is what
appertains, in equivocally hegemonic vein (and therefore subject to
emphatic
subversion by the phenomenal under-plane element at the behest of the
gender-corresponding noumenal over-plane element), to the chemical
position
over antiphysics at the southwest point of the intercardinal axial
compass,
where a relative vacuum is partially ascendant over a relative
antiplenum:
motion over antiforce, electrons over antineutrons, volume over
antimass,
spirit over anti-ego, phenomenal objectivity over phenomenal
anti-subjectivity,
the Slough of Despond over the Anti-Delectable Mountains, Woman (as
Woman the
Mother/the Daughter of Woman) over Antiman (as the Antison of
Antiman/Antiman
the Antifather), Purgatory (as Purgatory the Clear Spirit/the Clear
Soul of
Purgatory) over Anti-earth (as the Unholy Spirit of
Anti-earth/Anti-earth the
Unholy Soul), musical melody over musical antiharmony, strength and
pride in
free soma coupled to weakness and humility (if not humiliation) in
bound psyche
over anti-ignorance (pseudo-knowledge) and antipain (pseudo-pleasure)
in free
soma coupled to antiknowledge (pseudo-ignorance) and antipleasure
(pseudo-pain)
in bound psyche, pseudo-evil over folly in free soma, pseudo-crime over
sin in
bound psyche, heathen naturalism over antichristian antinurturalism,
barbarism
in free soma and philistinism in bound psyche over anticivility in free
soma
and anticulture in bound psyche, pseudo-vanity over meekness, molecular
particles over molecular antiwavicles, water over anti-earth, relative
somatic
freedom over relative psychic binding, state-hegemonic or rather, with
emphatic
subversion, state-subordinate brightness in free soma over
church-hegemonic
darkness in bound psyche, female femininity over antimale
antimasculinity,
centrifugal rectangles (relative rectilinear rings) over
anticentripetal
ellipses (relative curvilinear rings), lowerclassfulness over
anti-middleclassfulness, realism over antinaturalism in free soma,
nonconformism over antihumanism in bound psyche, and so on.
DESCRIBING
WHAT
APPERTAINS
TO
THE HEGEMONY OF
PHYSICS OVER ANTICHEMISTRY. This is what
appertains, in equivocally hegemonic vein (and therefore subject to
emphatic
subversion by the phenomenal lower-plane element at the behest of the
gender-corresponding noumenal upper-plane element) to the physical
position
over antichemistry at the southeast point of the intercardinal axial
compass,
where a relative plenum is partially ascendant over a relative
antivacuum:
force over antimotion, neutrons over anti-electrons, mass over
antivolume, ego
over antispirit, phenomenal subjectivity over phenomenal
anti-objectivity, the
Delectable Mountains over the Anti-Slough of Despond, Man (as Man the
Father/the Son of Man) over Antiwoman (as the Antidaughter of
Antiwoman/Antiwoman the Antimother), Earth (as Earth the Holy Soul/the
Holy
Spirit of Earth) over Antipurgatory (as the Unclear Soul of
Antipurgatory/Antipurgatory the Unclear Spirit), musical harmony over
musical
antimelody, knowledge and pleasure in free psyche coupled to ignorance
and pain
in bound soma over antiweakness (pseudo-strength) and antihumility
(pseudo-pride)
in free psyche coupled to antistrength (pseudo-weakness) and antipride
(pseudo-humility) in bound soma, pseudo-grace over punishment in free
psyche,
pseudo-wisdom over goodness in bound soma, christian nurturalism
(artificiality) over antiheathen antinaturalism, culture in free psyche
and
civility in bound soma over antiphilistinism in free psyche and
antibarbarism
in bound soma, pseudo-righteousness over justice, molecular wavicles
over
molecular antiparticles, earth over antiwater, relative psychic freedom
over
relative somatic binding, church-hegemonic or rather, with emphatic
subversion,
church-subordinate brightness in free psyche over state-hegemonic
darkness in
bound soma, male masculinity over antifemale antifemininity,
centripetal ovals
(relative curvilinear badges) over anticentrifugal rectangles (relative
rectilinear badges), middleclassfulness over anti-lowerclassfulness,
humanism
over antinonconformism in free psyche, naturalism over antirealism in
bound
soma, and so on.
DESCRIBING
WHAT
APPERTAINS
TO
THE HEGEMONY OF
METAPHYSICS OVER ANTIMETACHEMISTRY. This
is what appertains, in unequivocally hegemonic vein, to the
metaphysical
position over antimetachemistry at the northeast point of the
intercardinal
axial compass where an absolute plenum is completely ascendant over an
absolute
antivacuum: light over antiheat, photons over antiprotons, time over
antispace,
soul over antiwill, noumenal subjectivity over noumenal
anti-objectivity, the
Celestial City over Anti-Vanity Fair, God (as God the Father/the Son of
God)
over Antidevil (as the Antidaughter of Antidevil/Antidevil the
Antimother),
Heaven (as Heaven the Holy Soul/the Holy Spirit of Heaven) over
Antihell (as
the Unclear Soul of Antihell/Antihell the Unclear Spirit), musical
rhythm over
musical antipitch, truth and joy in free psyche coupled to illusion and
woe in
bound soma over anti-ugliness (pseudo-beauty) and antihatred
(pseudo-love) in
free psyche coupled to antibeauty (pseudo-ugliness) and antilove
(pseudo-hatred) in bound soma, grace over pseudo-punishment in free
psyche,
wisdom over pseudo-goodness in bound soma, superchristian
supernurturalism
(superartificiality) over anti-superheathen anti-supernaturalism,
superculture
in free psyche and supercivility in bound soma over
anti-superphilistinism in
free psyche and anti-superbarbarism in bound soma, righteousness over
pseudo-justice, elemental wavicles over elemental antiparticles, air
over
antifire, absolute psychic freedom over absolute somatic binding,
church-hegemonic brightness in free psyche over state-subordinate
darkness in
bound soma, supermale supermasculinity over anti-superfemale
anti-superfemininity, centripetal circles (absolute curvilinear badges)
over
anticentrifugal squares (absolute rectilinear badges), classlessness
over
anti-upperclassfulness, transcendentalism over antifundamentalism in
free
psyche, idealism over antimaterialism in bound soma, and so on.
THE
AXIAL
RELATIVITY
OF
KEY TERMS
LIKE FREEDOM AND SUPREMACY. Always bear in mind that
freedom, like supremacy (with which it is correlative) is relative,
that is to
say, can be somatic - and female - or psychic - and male - as is the
case for
binding which, being correlative with primacy, can be either psychic -
and
female - or somatic - and male - the one tending to exclude the other
from
standpoints either rooted in sensuality (with female hegemonies) or
centred in
sensibility (with male hegemonies), whether equivocally - and
compromised
(phenomenal) - or unequivocally - and uncompromised (noumenal).
But freedom,
whether somatic or psychic, will always appertain to the bright side
and
binding, by contrast, to what is dark or in the shadows. This can
apply
to either the Church or the State, depending on the axis. In the
church-hegemonic/state-subordinate axial case, which stretches from
southwest
to northeast and vice
versa, brightness
appertains to free soma at the southwest and to free psyche at the
northeast,
as, correlatively, does supremacy, although the paradox of psychic
emphasis at
the southwest through the antiphysical subversion of chemistry at the
behest of
a degree of metaphysics over antimetachemistry at the northeast means
that
things ascend from the darkness of bound psyche to the light of free
psyche and
counter-descend from the light of free soma to the darkness of bound
soma, as
antiphysics is saved to metaphysics and chemistry counter-damned to
antimetachemistry (in the full church-hegemonic/state-subordinate
complement of
gender options). In the state-hegemonic/church-subordinate axial
case, however,
which stretches from northwest to southeast and vice versa, brightness appertains to free soma at the
northwest and to free psyche at the southeast, as, correlatively, does
supremacy, although the paradox of somatic emphasis at the southeast
through
the antichemical subversion of physics at the behest of metachemistry
over
antimetaphysics at the northwest means that things descend from the
light of
free soma to the darkness of bound soma and counter-ascend from the
darkness of
bound psyche to the light of free psyche, as metachemistry is damned to
antichemistry and antimetaphysics counter-saved to physics (in the full
state-hegemonic/church-subordinate complement of gender options).
However, such damnation and counter-salvation will remain relative -
and
therefore subject to co-existent polarity - so long as
church-hegemonic/state-subordinate salvation and counter-damnation are
no more
than such. Should the latter become absolute, and therefore
definitive,
the knock-on effect on the state-hegemonic/church-subordinate axis can
only be
correlatively absolute. And that would spell the end of axial
relativity
and thus of any residue of exploitation in the wider axial sense.
QUALIFYING
ETERNITY
AND
INFINITY. I have
often used terms like 'eternity' and 'infinity' in the past, and used
them more
or less correctly. But they also require to
be
qualified. For there are two types of eternity - the eternity of
Eternal
Life and the eternity of Eternal Death - and two types of Infinity -
the
infinity of Infinite Life and the infinity of Infinite Death. Let
us
start with eternity. Eternity appertains to metaphysics as the
unequivocally hegemonic elemental factor (over antimetachemistry) at
the
northeast point of the intercardinal axial compass, heading what should
be a
church-hegemonic/state-subordinate axis. But the distinction
between
Eternal Life and Eternal Death, which we need to make, is precisely
that
between free psyche and bound soma, metaphysical supremacy in free ego
and soul
and metaphysical primacy in bound will and spirit - the former pairing
corresponding to God the Father and Heaven the Holy Soul, the latter
pairing to
the Son of God and the Holy Spirit of Heaven, in what is a
psychic/somatic
distinction, after all, between the light and the dark, freedom and
binding,
church and state, both of which are blessed (holy) however with male
gender
actuality (of psyche preceding and preponderating over soma).
Hence the
Eternal Life of church-hegemonic free metaphysical psyche and the
Eternal Death
of state-subordinate bound metaphysical soma, each of which accords
with the
blessings of male gender sync. So much for Eternity! Let us
now
address infinity. Infinity appertains to metachemistry as the
unequivocally hegemonic elemental factor (over antimetaphysics) at the
northwest point of the intercardinal axial compass, ruling what should
be a
state-hegemonic/church-subordinate axis. But the distinction
between
Infinite Life and Infinite Death, which needs to be made now that we
can
qualify infinity, is precisely that between free soma and bound psyche,
metachemical supremacy in free will and spirit and metachemical primacy
in
bound ego and soul - the former pairing corresponding to Devil the
Mother
(hyped as God the Father) and Hell the Clear Spirit, the latter pairing
to the
Daughter of the Devil and the Clear Soul of Hell, in what is a
somatic/psychic
distinction, after all, between the light and the dark, freedom and
binding,
state and church, both of which are uncursed (clear) with female gender
actuality
(of soma preceding and predominating over psyche). Hence the
Infinite
Life of state-hegemonic free metachemical soma and the Infinite Death
of
church-subordinate bound metachemical psyche, each of which accords
with the
uncursededness of female gender sync. So much, then, for
Infinity! In the
one case, that of Eternity, superchristian criteria appertaining to the
supercultural free psyche and supercivil bound soma of
supernurture. In
the other case, that of Infinity, superheathen criteria appertaining to
the
superbarbarous free soma and superphilistine bound psyche of
supernature.
No greater contrast, appertaining to the alpha and omega of noumenal
absolutism, could be envisaged than that between Infinity and Eternity,
Infinite Life and Death in metachemical free soma and bound psyche,
and, by
contrast, Eternal Life and Death in metaphysical free psyche and bound
soma. That, in a nutshell, is all the difference between the
Devil (Mother
and/or Daughter) and God (Father and/or Son), not to mention
between
Hell (Clear Spirit and/or Soul) and Heaven (Holy Soul
and/or
Spirit).
QUALIFYING
THE
TEMPORAL
AND
THE
FINITE. Continuing from the previous aphoristic
essay, I have often used terms like 'temporality and 'finity', or 'the
temporal' and 'the finite' in the past, and used them more or less
correctly. But they also require to be
qualified. For there are two types of temporality - the
temporality of
Temporal Life and the temporality of Temporal Death - and two types of
finity -
the finity (finiteness) of Finite Life and the finity of Finite
Death.
Let us start with temporality. Temporality appertains to physics
as the
equivocally hegemonic elemental factor (over antichemistry) at the
southeast
point of the intercardinal axial compass, governing what, with due
emphatic
subversion to soma in overall axial terms of physics by antichemistry
at the
behest of metachemistry over antimetaphysics, should be a
state-hegemonic/church-subordinate axis. But the distinction
between Temporal
Life and Temporal Death, which we need to make, is precisely that
between free
psyche and bound soma, physical supremacy in free ego and soul and
physical
primacy in bound will and spirit - the former pairing corresponding to
Man the
Father and Earth the Holy Soul, the latter pairing to the Son of Man
and the
Holy Spirit of Earth, in what is a psychic/somatic distinction, after
all,
between the light and the dark, freedom and binding, church and state,
both of
which are blessed (holy) however with male gender actuality (of psyche
preceding and preponderating over soma, if with the pseudo-righteous
paradox of
bound somatic emphasis under overall female hegemonic pressure).
Hence
the Temporal Life of church-subordinate free physical psyche and the
Temporal
Death of state-hegemonic bound physical soma, the latter taking axial
precedence over the former. So much for temporality! Let us now
address
finity, or the finite. Finity appertains to chemistry as the
equivocally
hegemonic elemental factor (over antiphysics) at the southwest point of
the
intercardinal axial compass, governing what, with due emphatic
subversion to
psyche in overall axial terms of chemistry by antiphysics at the behest
of
metaphysics over antimetachemistry, should be a
church-hegemonic/state-subordinate
axis. But the distinction between Finite Life and Finite Death,
which
needs to be made now that we can qualify finity, is precisely that
between free
soma and bound psyche, chemical supremacy in free will and spirit and
chemical
primacy in bound ego and soul - the former pairing corresponding to
Woman the
Mother (hyped as Mother of God) and Purgatory the Clear Spirit, the
latter
pairing to the Daughter of Woman and the Clear Soul of Purgatory, in
what is a
somatic/psychic distinction, after all, between the light and the dark,
freedom
and binding, state and church, both of which are uncursed (clear) with
female
gender actuality (of soma preceding and predominating over psyche, if
with the
pseudo-vain paradox of bound psychic emphasis under overall male
hegemonic
pressure). Hence the Finite Life of state-subordinate free
chemical soma
and the Finite Death of church-hegemonic bound chemical psyche.
So much,
then, for finity, or the finite! In the one case,
that of
temporality, Christian criteria - duly undermined by somatic emphasis -
appertaining to the cultural free psyche and civil bound soma of
nurture.
In the other case, that of finity, heathen criteria - duly undermined
by
psychic emphasis - appertaining to the barbarous free soma and
philistine bound
psyche of nature. Such is the worldly contrast, appertaining to
the alpha
and omega of phenomenal relativity, between finity and temporality,
Finite Life
and Death in chemical free soma and bound psyche, and, by contrast,
Temporal
Life and Death in physical free psyche and bound soma. That, in a
nutshell, is all the difference between Woman (Mother and/or Daughter)
and
Man
(Father
and/or
Son), not to mention between Purgatory
(Clear
Spirit and/or Soul) and the Earth (Holy Soul and/or Spirit).
NOUMENAL
RINGS
AND
BADGES. One of
the things I didn't do before was to make a proper ring/badge
distinction
between alpha/anti-omega and omega/anti-alpha, since the concept of
circles
within squares in the one case and of squares within circles in the
other case
is only valid on the basis that, under the objective vacuum of a female
hegemony, both squares and circles will be ringful, i.e. vacuous, in
complete
contrast to the badgeful nature, as it were, of squares and circles
existing in
relation to the subjective plenum of a male hegemony. Hence
merely to
distinguish circles within squares from squares within circles is not
enough. Neither will exist except in contrary relation to rings
and
badges, vacuums and plenums. Thus the notion of a plenumous
circle in a
square would be no less of a contradiction than the contrary notion of
a
vacuous square within a circle. Circles only exist within squares
in
consequence of a vacuous precondition hailing from a female hegemony in
metachemistry over antimetaphysics, and have a right to be termed
ringful. By contrast, squares only exist within circles in
consequence of
a plenumous precondition hailing from a male hegemony in metaphysics
over
antimetachemistry, and have a corresponding right to be termed
badgeful.
Rings and badges are, in general terms, the alpha and omega of, in this
case, a
noumenal antithesis between absolute rectilinearity (coupled to
absolute
anti-curvilinearity) and absolute curvilinearity (coupled to absolute
anti-rectilinearity). They can also exist, as I will show in the
next
essay, on the basis of a phenomenal antithesis between relative modes
of
rectilinearity and curvilinearity.
PHENOMENAL
RINGS
AND
BADGES. Consequently
a distinction also needs to be drawn between alpha/anti-omega and
omega/anti-alpha on a phenomenal basis of worldly relativity, where
rectilinearity and curvilinearity will be correspondingly relative and,
hence,
divisible between rectangles and ellipses, or ovals. Therefore the
concept of
ellipses within rectangles in the one case and of rectangles within
ellipses in
the other case is only valid on the basis that, under the objective
vacuum of a
female hegemony, both rectangles and ellipses will be ringful, i.e.
vacuous, in
contrast to the badgeful nature, as it were, of rectangles and ellipses
existing in relation to the subjective plenum of a male hegemony.
Hence
merely to distinguish ellipses within rectangles from rectangles within
ellipses is not enough. Neither will exist except in contrary
relation to
rings and badges, vacuums and plenums. Thus the notion of a
plenumous
ellipse in a rectangle would be no less of a contradiction in terms
(church-hegemonic paradoxes notwithstanding) than the contrary notion
of a
vacuous rectangle within an ellipse (state-hegemonic paradoxes
notwithstanding). Ellipses only exist within rectangles in
consequence of
a vacuous precondition hailing from a female hegemony in chemistry over
antiphysics, and have a right to be termed ringful. By contrast,
rectangles only exist within ellipses in consequence of a plenumous
precondition hailing from a male hegemony in physics over
antichemistry, and
have a corresponding right to be termed badgeful. Rings and
badges are,
in general terms, the alpha and omega of, in this case, a phenomenal
antithesis
between relative rectilinearity (coupled to relative
anti-curvilinearity) and
relative curvilinearity (coupled to relative
anti-rectilinearity). They
can also exist, as I have shown in the previous essay, on the absolute
basis of
a noumenal antithesis between absolute modes of rectilinearity (square)
and
curvilinearity (circle).
PARADOXICALLY
SUBVERTED
REALITIES
OF
THE
PHENOMENAL HEGEMONIC POSITIONS. However, as has been shown
in the past by me, the worldly hegemonic positions, being relative, can
- and
usually are - subject to axial subversion by the under-plane element
(anti-element) at the behest of the corresponding gender over-plane
element
above, be it metachemical or metaphysical, and this usually results in
a degree
of bound-psychic emphasis paradoxically typifying the southwest point
of the
intercardinal axial compass in what has been called church-hegemonic
terms and,
by contrast, a degree of bound-somatic emphasis paradoxically typifying
the
southeast point of the said axis in what I have hitherto called
state-hegemonic
terms, both phenomenal points of the overall compass therefore being
typified,
in mass vein, by binding rather than, as with their noumenal
counterparts
above, by freedom. Therefore, in theory (if not always in
practice) both
phenomenal positions at the southwest point of the intercardinal axial
compass
will exemplify the paradoxically subversive realities of rectangles
within
ellipses vis-à-vis squares within circles where their noumenal
counterparts at
the northeast point of the said compass on the
church-hegemonic/state-subordinate axis are concerned, whereas again in
theory
(if not always in practice) both phenomenal positions at the southeast
point of
the intercardinal axial compass will exemplify the paradoxically
subversive
realities of ellipses within rectangles vis-à-vis circles within
squares where
their noumenal counterparts at the northwest point of the said compass
on the
state-hegemonic/church-subordinate axis are concerned. For that
which is
led by psyche will always exemplify male dominance in overall axial
terms, in
contrast to the female dominance of whatever is ruled by soma in such
terms.
A
FINAL
LOOK
AT
HOODS AND BROLLIES. Paradoxical
subversions aside, we now have what I believe to be a correct template
from
which to extrapolate parallel theories concerning rings and badges on
both
noumenal and phenomenal planes, the former absolute and the latter
relative. Let us re-examine hoods and brollies in this
light. Is it
not the case that hoods are the product of a vacuous precondition in
ring-like
vein, which somewhat contrasts with the badge-like plenum of umbrellas,
the
support and/or stem of which confirms a degree of centralization within
the
overall mechanism that is rather more phallic than vaginal in
character.
Therefore, in broad terms, hoods will appertain to the northwest and
southwest
points of the intercardinal axial compass and brollies, by contrast, to
the
southeast and northeast points, as though in a distinction, overall,
between
sensuality and sensibility, alpha and omega, vacuums and plenums,
vaginal and
phallic antitheses. The noumenal/phenomenal distinction between
the two
gender options, however, will be based on an absolute/relative
differential,
and therefore have to do, again in broad terms, with an overriding
distinction
between freedom and binding. Free are the absolute antitheses of
non-collapsible hoods and non-collapsible brollies. Bound are the
relative antitheses between collapsible hoods and collapsible
brollies.
The former antitheses have to do with squares and circles, as also with
anti-circles (circles within squares) and anti-squares (squares within
circles), the latter antitheses to do with rectangles and ellipses, as
also with
anti-ellipses (ellipses within or under rectangles) and anti-rectangles
(rectangles within or under ellipses), notwithstanding the part played
by axial
subversion. Therefore a noumenal alpha/omega antithesis between
non-collapsible hoods and non-collapsible brollies has to be contrasted
with a
phenomenal alpha/omega antithesis between collapsible hoods and
collapsible
brollies, and each of these in turn distinguished from
anti-omega/anti-alpha
antitheses, according to gender, on both noumenal and phenomenal
terms.
For it seems to me that what 'hangs together' at any given point of the
intercardinal axial compass will be correlative in terms of its
somatic/psychic
disposition under a given gender hegemony, and that we can therefore
infer
types of hoods and brollies on both noumenal and phenomenal, absolute
and
relative, terms which reflect the gender differential of either circles
within
squares and squares within circles on the one hand, that of the
noumenal
antitheses, or of ellipses within rectangles or rectangles within
ellipses on
the other hand, that of the phenomenal antitheses. This is not
something
that I here wish to elaborate on, but suffice it to say that there
will, in
general terms, be male and female differentials to each type of hood
and/or
brolly which 'hang together' at any given point of the intercardinal
axial
compass in an apparent (sensual) or seeming (sensible) complementarity.
OTHER
PARALLELS
TO
HOODS
AND
BROLLIES. What can be said of hoods and brollies can
also be said, it seems to me, of, say, cans and bottles, the former
more
ringful than badgeful, not least in the ring-like opening mechanism,
and the
latter, with their corks or caps requiring corkscrews, etc., more
badgeful than
ringful, a similar noumenal/phenomenal distinction applying between the
free
and the bound, the absolute and the relative, which can imply size
differentials but must also take into account the mode of packaging
and/or
presentation of the respective approaches to the containment of
liquid.
Certainly, I would have no problem now, with our new and final
template, in
equating cans with the sensual/anti-sensible options at the northwest
and
southwest points of the intercardinal axial compass and bottles with
the
sensible/anti-sensual options at the southeast and northeast points of
the said
compass, since the parallel with hoods and brollies notwithstanding
there are
also saluting parallels that leap to mind in respect of clenched-fist
vis-à-vis
open-hand antitheses, the former ringful and the product, I contend, of
a
female hegemonic precondition, the latter badgeful and the product, no
less, of
a male hegemonic precondition which owes more to plenumous subjectivity
than
ever it does to anything objectively vacuous. Therefore no less
than cans
and bottles constitute a division between alpha/anti-omega and
omega/anti-alpha
on both noumenal (free absolute) and phenomenal (bound relative) terms,
so do
these alternative types of saluting, whereby the clenched fist is
symptomatic
of a ringful vacuum and the extended hand the product, by contrast, of
a
badgeful plenum, the fruit, so to speak, of male hegemonic criteria in
both
physics over antichemistry (phenomenal) and metaphysics over
antimetachemistry
(noumenal) at the southeast and northeast points of the intercardinal
axial
compass. Doubtless some parallel to tall or large vis-à-vis short
or
small can/bottle and/or hood/brolly distinctions between the noumenal
and
phenomenal modes of saluting can be inferred, and I wager that the
noumenal
will always be on a raised arm and the phenomenal, being relative, on a
bent
arm, whether in terms of a clenched fist or an extended hand, and
irrespective
of - though with due consideration for - gender differentials between
each of
the four main intercardinal options. Hence the raised arm
extended-hand
salute must absolutely contrast with the raised arm clenched-fist
salute ... as
non-collapsible brollies with non-collapsible hoods, or large bottles
with
large cans, the bent arm extended-hand salute (conventional military)
relatively
contrasting with the bent arm clenched-fist salute ... as collapsible
brollies
with collapsible hoods, or small bottles with small cans, each of which
will be
subject to gender differentiation irrespective of element or class.
METACHEMICAL
AND
ANTIMETAPHYSICAL
BRIGHTNESS
AND
SHADOW. The distinction between brightness and
darkness or, let us say, shadow, which I have made recently - see
earlier
essays - with regard to freedom and binding is obviously more than
singular in
character, since there are a number of positions, both male and female,
on the
intercardinal axial compass which are both free and bound, whether with
respect
to soma being free and psyche bound or, on the other - and
male-dominated -
hand, to the binding of soma to psyche. Hence distinctions
between
metachemistry and antimetaphysics, where under female hegemonic
criteria, soma
is free and psyche bound, permit of a parallel with heat over
antilight, which
is equivalent to the brightness of metachemical free soma (evil) and
the shadow
of metachemical bound soma (crime) over the brightness of
antimetaphysical free
soma (pseudo-folly) and the shadow of antimetaphysical bound psyche
(pseudo-sin), the former options corresponding to spatial and the
latter
options to sequential modes of space and time (antitime), so that we
have a
parallel between heat and space on the one hand, and antilight and
antitime on
the other hand, whether with regard to brightness or to shadow, freedom
or
binding.
CHEMICAL
AND
ANTIPHYSICAL
BRIGHTNESS
AND
SHADOW. Likewise distinctions between chemistry and
antiphysics, where under female hegemonic criteria, soma is free and
psyche
bound (albeit subject to emphatic subversion to psyche under
church-hegemonic
axial criteria), permit of a parallel with motion over antiforce, which
is
equivalent to the brightness of chemical free soma (pseudo-evil) and
the shadow
of chemical bound soma (pseudo-crime) over the brightness of
antiphysical free
soma (folly) and the shadow of antiphysical bound psyche (sin), the
former options
corresponding to volumetric and the latter to massed modes of volume
and mass
(antimass), so that we have a parallel between motion and volume on the
one
hand, and antiforce and antimass on the other hand, whether with regard
to
brightness or to shadow, freedom or binding.
PHYSICAL
AND
ANTICHEMICAL
BRIGHTNESS
AND
SHADOW. Contrariwise distinctions between physics and
antichemistry, where under male hegemonic criteria, psyche is free and
soma
bound (albeit subject to emphatic subversion under state-hegemonic
axial
criteria), permit of a parallel with force over antimotion, which is
equivalent
to the brightness of physical free psyche (pseudo-grace) and the shadow
of
physical bound soma (pseudo-wisdom) over the brightness of antichemical
free
psyche (punishment) and the shadow of antichemical bound soma
(goodness), the
former options corresponding to massive and the latter to voluminous
modes of
mass and volume (antivolume), so that we have a parallel between force
and mass
on the one hand, and antimotion and antivolume on the other hand,
whether with
regard to brightness or to shadow, freedom or binding.
METAPHYSICAL
AND
ANTIMETACHEMICAL
BRIGHTNESS
AND
SHADOW. Likewise distinctions between metaphysics and
antimetachemistry, where under male hegemonic criteria, psyche is free
and soma
bound, permit of a parallel with light over antiheat, which is
equivalent to
the brightness of metaphysical free psyche (grace) and the shadow of
metaphysical bound soma (wisdom) over the brightness of
antimetachemical free
psyche (pseudo-punishment) and the shadow of antimetachemical bound
soma
(pseudo-goodness), the former options corresponding to the repetitive
and the
latter to the spaced modes of time and space (antispace), so that we
have a
parallel between light and time on the one hand, and antiheat and
antispace on
the other hand, whether with regard to brightness or to shadow, freedom
or
binding.
THE
RATIOS
OF
SOMA
TO PSYCHE AND
VICE VERSA. Soma and psyche 'hang together' as two
aspects of the same gender or elemental or class reality, but they
don't
actually do so on an equal or equivalent basis. Either there is a
3:1
ratio of one of these factors over the other in the absolutism of
noumenal
objectivity (metachemistry) or of noumenal subjectivity (metaphysics)
or,
alternatively and intermediately, so to speak, there exists a 2½:1½
ratio of
one of these factors over the other in the relativity of phenomenal
objectivity
(chemistry) or of phenomenal subjectivity (physics). Of course, one
could
describe soma and psyche in other terms, like, for example, physiology
and
psychology, or nature and nurture, or even sensuousness and
consciousness, and
thus defy common usage (a philosophical duty!) in the interests of
logical
parallelism and hence, the avoidance of the coupling of, say, nature
with
consciousness. Thus the ratio of sensuousness to consciousness in
the
noumenal elemental contexts of metachemistry and metaphysics will
differ not
only from themselves, but from their phenomenal counterparts 'down
below' in
the sphere of chemical and/or physical worldly relativity, and, in
terms of
plane, of volume and mass as opposed to space and time. A 3:1
ratio
within the noumenal objectivity of metachemistry, which, being a female
element, is typified by free soma and bound psyche, is equivalent to
most
particles and least wavicles, and thus, in effect, to a distinction
between the
supersensuousness of free soma and the subconsciousness of bound
psyche, or,
put in equivalent alternative terms, the supernaturalism of free soma
and the
subnurturalism, so to speak, of bound psyche. Conversely, a 3:1
ratio
within the noumenal subjectivity of metaphysics, which, being a male
element,
is typified by free psyche and bound soma, is equivalent to most
wavicles and
least particles, and thus, in effect, to a distinction between the
superconsciousness of free psyche and the subsensuousness of bound soma
or, put
in equivalent alternative terms, the supernurturalism, so to speak, of
free psyche
and the subnaturalism of bound soma. On the other hand, a 2½:1½
ratio
within the phenomenal objectivity of chemistry, which, being a female
element,
is typified by free soma and bound psyche, is equivalent to more
(relative to
most) particles and less (relative to least) wavicles, and thus, in
effect, to
a distinction between the sensuousness of free soma and the
unconsciousness of
bound psyche or, put in equivalent alternative terms, the naturalism of
free
soma and the unnurturalism, so to speak, of bound psyche. By
phenomenal
contrast, a 2½:1½ ratio within the phenomenal subjectivity of physics,
which,
being a male element, is typified by free psyche and bound soma, is
equivalent
to more (relative to most) wavicles and less (relative to least)
particles, and
thus, in effect, to a distinction between the consciousness of free
psyche and
the unsensuousness of bound soma or, put in equivalent alternative
terms, the
nurturalism, so to speak, of free psyche and the unnaturalism of bound
soma. Sound strange? Yes, it is bound to! And yet, we
are
probably nearer the mark here, with an acknowledgement of the
difference
between contrasts within the noumenal spheres of space and time, which
are
likely to be of the supernatural vis-à-vis subnurtural or, conversely,
supernurtural vis-à-vis subnatual varieties, and contrasts, on the
other hand,
within the phenomenal spheres of volume and mass, which are likely to
be of the
natural vis-à-vis unnurtural or, conversely, nurtural vis-à-vis
unnatural
varieties, always bearing in mind that the 'natural', whether noumenal
or
phenomenal, corresponds to somatic and/or physiological sensuousness
and the
'nurtural', again whether noumenal or phenomenal, to psychic and/or
psychological consciousness. Thus a ratio of 3:1 particles to
wavicles in
metachemistry, the fiery element of noumenal objectivity par
excellence, is bound to imply a contrast,
equivalent to supremacy and primacy, between supersensuousness and
subconsciousness, will and/or spirit vis-à-vis ego and/or soul, somatic
freedom
and psychic binding, whereas such a ratio of wavicles to particles in
metaphysics, the airy element of noumenal subjectivity par
excellence, is going to imply a contrast, again
equivalent to supremacy and primacy, between superconsciousness and
subsensuousness, ego and/or soul and will and/or spirit, psychic
freedom and
somatic binding. Similarly a ratio of 2½:1½ particles to wavicles
in
chemistry, the watery element of phenomenal objectivity par
excellence, is bound to imply a contrast, equivalent
to supremacy and primacy, between sensuousness and unconsciousness,
will and/or
spirit vis-à-vis ego and/or soul, somatic freedom and psychic binding,
whereas
such a ratio of wavicles to particles in physics, the vegetative
(earthy)
element of phenomenal subjectivity par excellence, is
going to imply a contrast, again equivalent to supremacy and
primacy, between consciousness and unsensuousness, so to speak, ego
and/or soul
and will and/or spirit, psychic freedom and somatic binding. I
shall not
further complicate this entry with reference to axial subversion of the
chemical and physical positions by their under-plane counterparts
(antiphysics
and antichemistry respectively) at the behest of their unequivocally
hegemonic
noumenal counterparts - metaphysics over antimetachemistry in the case
of
antiphysics and chemistry, and, by contrast, metachemistry over
antimetaphysics
in the case of antichemistry and physics; for such a complication would
distract from the main thrust of this essay, which is to underline the
differing ratios of somatic to psychic or of psychic to somatic factors
according to gender and class that typify the respective hegemonic and
under-plane positions on what I have customarily described, in other
essays, as
the intercardinal axial compass, that more general framework from which
state-hegemonic/church-subordinate and
church-hegemonic/state-subordinate axial
alternatives can be extrapolated. Suffice it to say that
supremacy does
not always have its way at the expense of primacy, least of all in the
phenomenal contexts of volume and mass, and that only in the noumenal
spheres
of space and time can there be a clear-cut distinction between 'super'
and
'sub' factors to the advantage, every time, of supremacy, whether
superheathen
(and metachemical) or superchristian (and metaphysical), the
distinction, after
all, between supersensuous somatic freedom at the expense of
subconscious
psychic binding on the one hand, and superconscious psychic freedom at
the
expense of subsensuous somatic binding on the other hand, neither of
which
noumenal elements, coupled to their respective gender upended
counterparts
(antimetaphysics and antimetachemistry), could ever be anything but
absolutely
incommensurate, and thus mutually incompatible.
CLASS
AND
GENDER
DIFFERENTIALS
OF
CONTRASTING RATIOS OF SOMA TO PSYCHE AND VICE VERSA. Following
on from the previous essay, wherein the ratios of soma to psyche and
vice versa
were categorically established, I should like to contrast the
free-somatic
supersensuousness and bound-psychic subconsciousness of metachemistry
with the
free-somatic anti-subsensuousness and bound-psychic
anti-superconsciousness of
antimetaphysics at the northwest point of the intercardinal axial
compass,
further contrasting this with the free-psychic superconsciousness and
bound-somatic subsensuousness of metaphysics in contrast to the
free-psychic
anti-subconsciousness and bound-somatic anti-supersensuousness of
antimetachemistry at the northeast point of the said compass.
Similarly,
I should like to contrast the free-somatic sensuousness and
bound-psychic
unconsciousness of chemistry with the free-somatic anti-unsensuousness
and
bound-psychic anti-consciousness of antiphysics at the southwest point
of the
intercardinal axial compass, further contrasting this with the
free-psychic
consciousness and bound-somatic unsensuousness of physics in contrast
to the
free-psychic anti-unconsciousness and bound-somatic anti-sensuousness
of
antichemistry at the southeast point of the said compass. In such
fashion, the alpha/anti-omega and omega/anti-alpha positions of the
noumenal
planes of space and time (space/anti-time vis-à-vis time/anti-space)
have been
contrasted with the alpha/anti-omega and omega/anti-alpha positions of
the
phenomenal planes of volume and mass (volume/anti-mass vis-à-vis
mass/anti-volume) in relation to both class and gender
differentials. I
shall not drag axial polarities into this essay; but such polarities
manifestly
exist and cause the phenomenal positions to be modified in terms of
emphasis
determined by the unequivocally hegemonic positions ranged above them
in
noumenal polarity.
CONTRASTING
NOUMENAL
BRIGHTENESS
AND
DARKNESS
IN BOTH METACHEMISTRY AND METAPHYSICS. One may
contrast the 'aristocracy' of beauty and love in free metachemical soma
with
the 'autocracy' of ugliness and hatred in bound metachemical psyche, as
one
would contrast the virtuous supremacy of superheathen brightness with
the
vicious primacy of superheathen darkness, or shadow. Similarly,
if from a
contrary standpoint, one may contrast the 'theocracy' of truth and joy
in free
metaphysical psyche with the 'technocracy' of illusion and woe in bound
metaphysical soma, as one would contrast the virtuous supremacy of
superchristian brightness with the vicious primacy of superchristian
darkness,
or shadow. In either case, supremacy, correlating with virtue, is
bright
and primacy, correlating with vice, dark, as though in a distinction,
from
contrary gender standpoints, between the happy free and the unhappy
bound
across a noumenal (ethereal) antithesis between objectivity and
subjectivity,
expressionism and impressionism, with elemental correspondences to fire
and
air.
CONTRASTING
PHENOMENAL
BRIGHTNESS
AND
DARKNESS
IN BOTH CHEMISTRY AND PHYSICS. Similarly
one may contrast the 'bureaucracy' of strength and pride in free
chemical soma
with the 'plutocracy' of weakness and humility in bound chemical
psyche, as one
would contrast the virtuous supremacy of heathen brightness with the
vicious
primacy of heathen darkness, or shadow. Likewise, if from a
contrary
standpoint, one may contrast the 'meritocracy' of knowledge and
pleasure in
free physical psyche with the 'democracy' of ignorance and pain in
bound
physical soma, as one would contrast the virtuous supremacy of
Christian (in
narrowly puritan terms) brightness with the vicious primacy of
Christian
darkness, or shadow. In either case, supremacy, correlating with
virtue,
is bright and primacy, correlating with vice, dark, as though in a
distinction,
from contrary gender standpoints, between the happy free and the
unhappy bound
across a phenomenal (corporeal) antithesis between objectivity and
subjectivity, expressionism and impressionism, with elemental
correspondences
to water and vegetation (earth).
EXAMINING
EVIL
AND
CRIME
IN
METACHEMISTRY AS CONTRARY EXPRESSIONS (OBJECTIVE) OF VANITY. What is
evil? Evil is the beauty and love of metachemical free soma, which is
virtuously supreme in relation to superheathen positivity. What,
then, is
crime? Crime is the ugliness and hate of metachemical bound
psyche, which
is viciously primal in relation to superheathen negativity. What,
finally, is the ratio of evil to crime in metachemistry, a noumenally
objective
element? The ratio of evil to crime in metachemistry is 3:1, that
is, the
ratio of particles to wavicles exists, within and as the characteristic
of the
absolutism of noumenal objectivity, on a 3:1 basis. Consequently
there is
three times the likelihood, according to nature or, rather, supernature
(metachemistry), of beauty and love as of ugliness and hate, even
though the
two modes of metachemistry, somatic and psychic, evil and criminal, are
inextricably linked in the one element as contrary expressions of
vanity, and
hence of superheathen morality.
EXAMINING
PSEUDO-EVIL
AND
PSEUDO-CRIME
IN
CHEMISTRY AS CONTRARY EXPRESSIONS (OBJECTIVE) OF
PSEUDO-VANITY. What is
pseudo-evil? Pseudo-evil is the strength and pride of chemical free
soma, which
is virtuously supreme in relation to heathen positivity. What,
then, is
pseudo-crime? Pseudo-crime is the weakness and humility of
chemical bound
psyche, which is viciously primal in relation to heathen
negativity.
What, finally, is the ratio of pseudo-evil to pseudo-crime in
chemistry, a phenomenally
objective element. The ratio of
pseudo-evil to
pseudo-crime in chemistry is
EXAMINING
GRACE
AND
WISDOM
IN
METAPHYSICS AS CONTRARY IMPRESSIONS (SUBJECTIVE) OF RIGHTEOUSNESS. What is
grace? Grace is the truth and joy of metaphysical free psyche,
which is
virtuously supreme in relation to superchristian positivity.
What, then,
is wisdom? Wisdom is the illusion and woe of metaphysical bound
soma,
which is viciously primal in relation to superchristian
negativity. What,
finally, is the ratio of grace to wisdom in metaphysics, a noumenally
subjective element. The ratio of
grace to wisdom
in metaphysics is 3:1, that is, the ratio of wavicles to particles
exists,
within and as the characteristic of the absolutism of noumenal
subjectivity, on
a 3:1 basis. Consequently there is three times the likelihood,
according
to supernurture (metaphysics), of truth and joy as of illusion and woe,
even
though the two modes of metaphysics, psychic and somatic, graceful and
wise,
are inextricably linked in the one element as contrary impressions of
righteousness, and hence of superchristian morality.
EXAMINING
PSEUDO-GRACE
AND
PSEUDO-WISDOM
IN
PHYSICS AS CONTRARY IMPRESSIONS (SUBJECTIVE) OF
PSEUDO-RIGHTEOUSNESS. What is pseudo-grace? Pseudo-grace is the knowledge and pleasure of physical
free psyche,
which is virtuously supreme in relation to Christian (or puritan)
positivity.
What, then, is pseudo-wisdom? Pseudo-wisdom is the ignorance and
pain of
physical bound soma, which is viciously primal in relation to Christian
negativity. What, finally, is the ratio of pseudo-grace to
pseudo-wisdom
in physics, a phenomenally subjective element.
The
ratio
of
pseudo-grace
to pseudo-wisdom in physics is
EXAMINING
ANTIPSEUDO-GRACE
AND
ANTIPSEUDO-WISDOM
IN
ANTIPHYSICS AS CONTRARY ANTI-IMPRESSIONS (ANTISUBJECTIVE) OF
MEEKNESS. We have
dealt, albeit briefly, with vanity and pseudo-vanity on the one hand,
noumenal
and phenomenal objectivity, and with righteousness and
pseudo-righteousness on
the other hand, noumenal and phenomenal subjectivity, the former
options female
and the latter male. Let us now deal, in similar fashion, with
their
respective subordinate gender counterparts - pseudo-meekness and
meekness on
the one hand, and pseudo-justice and justice on the other hand,
starting, as
before, with the genuine. - What, in relation to meekness, is
antipseudo-grace? Antipseudo-grace is the antiknowledge and
antipleasure (pseudo-ignorance and pseudo-pain) of antiphysical bound
psyche,
which is antivirtuously (pseudo-viciously) primal in relation to
antichristian
(antipuritan) antipositivity (sin). What, then, is
antipseudo-wisdom? Antipseudo-wisdom is the anti-ignorance and
antipain
(pseudo-knowledge and pseudo-pleasure) of antiphysical free soma, which
is
antiviciously (pseudo-virtuously) supreme in relation to antichristian
(antipuritan) antinegativity (folly). What, finally, is the ratio
of
antipseudo-grace to antipseudo-wisdom in antiphysics, a phenomenally
antisubjective anti-element. The ratio
of
antipseudo-grace to antipseudo-wisdom in antiphysics is
EXAMINING
ANTIGRACE
AND
ANTIWISDOM
IN
ANTIMETAPHYSICS AS CONTRARY ANTI-IMPRESSIONS (ANTISUBJECTIVE) OF
PSEUDO-MEEKNESS. Similarly what, in relation to
pseudo-meekness, is antigrace? Antigrace is the antitruth
and
antijoy (pseudo-illusion and pseudo-woe) of antimetaphysical bound
psyche,
which is antivirtuously (pseudo-viciously) primal in relation to
antisuperchristian antipositivity (pseudo-sin). What, then, is
antiwisdom? Antiwisdom is the anti-illusion and antiwoe
(pseudo-truth and
pseudo-joy) of antimetaphysical free soma, which is antiviciously
(pseudo-virtuously) supreme in relation to antisuperchristian
antinegativity
(pseudo-folly). What, finally, is the ratio of antigrace to
antiwisdom in
antimetaphysics, a noumenally antisubjective anti-element.
The
ratio
of
antigrace
to antiwisdom in antimetaphysics is 3:1, that is,
the
ratio of wavicles to particles exists, within and as the characteristic
of the
absolutism of noumenal antisubjectivity, on a 3:1 basis.
Consequently
there is three times the likelihood, according to antisupernurture
(antimetaphysics), of antigrace (pseudo-illusion and pseudo-woe) as of
antiwisdom (pseudo-truth and pseudo-joy), even though the two modes of
antimetaphysics, psychic and somatic, pseudo-sinful and pseudo-foolish,
are
inextricably linked in the one anti-element as contrary
anti-impressions of pseudo-meekness,
and hence of antisuperchristian antimorality.
EXAMINING
ANTIPSEUDO-EVIL
AND
ANTIPSEUDO-CRIME
IN
ANTICHEMISTRY AS CONTRARY ANTI-EXPRESSIONS
(ANTI-OBJECTIVE)
OF JUSTICE. Contrariwise, what, in relation to justice,
is antipseudo-evil? Antipseudo-evil is the antistrength and
antipride (pseudo-weakness and pseudo-humility) of antichemical bound
soma,
which is antivirtuously (pseudo-viciously) primal in relation to
antiheathen
antipositivity (goodness). What, then, is antipseudo-crime?
Antipseudo-crime
is the antiweakness and antihumility (pseudo-strength and pseudo-pride)
of
antichemical free psyche, which is antiviciously (pseudo-virtuously)
supreme in
relation to antiheathen antinegativity (punishment). What,
finally, is
the ratio of antipseudo-evil to antipseudo-crime in antichemistry, a
phenomenally anti-objective anti-element.
The
ratio
of
antipseudo-evil
to antipseudo-crime in antichemistry is
EXAMINING
ANTI-EVIL
AND
ANTICRIME
IN
ANTIMETACHEMISTRY AS CONTRARY ANTI-EXPRESSIONS (ANTI-OBJECTIVE) OF
PSEUDO-JUSTICE. Finally, what, in relation to pseudo-justice,
is anti-evil? Anti-evil is the antibeauty and antilove
(pseudo-ugliness and pseudo-hate) of antimetachemical bound soma, which
is
antivirtuously (pseudo-viciously) primal in relation to
antisuperheathen
antipositivity (pseudo-good). What, then, is anticrime?
Anticrime
is the anti-ugliness and antihate (pseudo-beauty and pseudo-love) of
antimetachemical
free psyche, which is antiviciously (pseudo-virtuously) supreme in
relation to
antisuperheathen antinegativity (pseudo-punishment). What,
finally, is
the ratio of anti-evil to anticrime in antimetachemistry, a noumenally
anti-objective anti-element. The ratio of anti-evil to anticrime
in
antimetachemistry is 3:1, that is, the ratio of particles to wavicles
exists,
within and as the characteristic of the absolutism of noumenal
anti-objectivity, on a 3:1 basis. Consequently there is three
times the
likelihood, according to antisupernature (antimetachemistry), of
anti-evil
(pseudo-ugliness and pseudo-hate) as of anticrime (pseudo-beauty and
pseudo-love), even though the two modes of antimetachemistry, somatic
and
psychic, pseudo-good and pseudo-punishing, are inextricably linked in
the one
anti-element as contrary anti-expressions of pseudo-justice, and hence
of
antisuperheathen antimorality.
METACHEMICAL
CLEARNESS
VIS-À-VIS
ANTIMETAPHYSICAL
PSEUDO-UNHOLINESS. The noumenal objectivity
in spatial space (space per
se)
of
metachemistry,
the
protonic element par
excellence, is not pseudo-unholy
(pseudo-unrighteous) but clear (vain) in the materialism of the evil
virtues of
beauty and love and in the fundamentalism of the criminal vices of
ugliness and
hatred, the virtues epitomizing the free
will and spirit of Devil the Mother and Hell the Clear Spirit, the
vices the
bound ego and soul of the Daughter of the Devil and the Clear Soul of
Hell, in
ratios of 3:1 parts particle to wavicle, soma to psyche, whereas, by
contrast,
the noumenal antisubjectivity in sequential time (antitime) of
antimetaphysics,
the antiphotonic anti-element par excellence, is not
clear (vain) but pseudo-unholy (pseudo-unrighteous) in the
anti-idealism-cum-pseudo-transcendentalism of the pseudo-meek
pseudo-virtues of
pseudo-truth and pseudo-joy (deriving from anti-illusion and antiwoe)
and in
the antitranscendentalism-cum-pseudo-idealism of the pseudo-sinful
pseudo-vices
of pseudo-illusion and pseudo-woe (deriving from antitruth and
antijoy), the
pseudo-virtues epitomizing free the will and spirit of the Antison of
Antigod
and the Unholy Spirit of Antiheaven, the pseudo-vices the bound ego and
soul of
Antigod the Antifather and Antiheaven the Unholy Soul, in ratios of 1:3
parts
particle to wavicle, soma to psyche, so that, in contrast to
metachemistry, the
emphasis on free soma as opposed to bound psyche is absolutely contrary
to the
antimetaphysical grain and sufficient grounds, were due attention not
granted
by the metachemical to binding psyche, for anti-superchristian
disillusionment
with an unequivocally hegemonic superheathen control such that favours,
in heat
over antilight, the female at the expense of the male (as antimale)
who, unlike
his gender counterpart, is not morally blessed with clearness in
undamnation
but, rather, pseudo-immorally (negatively amorally) pseudo-cursed with
pseudo-unholiness in pseudo-unsalvation.
CHEMICAL
PSEUDO-CLEARNESS
VIS-À-VIS
ANTIPHYSICAL
UNHOLINESS. The phenomenal objectivity in volumetric
volume (volume per
se)
of
chemistry,
the
electronic element par
excellence, is not unholy (unrighteous)
but pseudo-clear (pseudo-vain) in the realism of the pseudo-evil
virtues of
strength and pride and in the nonconformism of the pseudo-criminal
vices of
weakness and humility, the virtues epitomizing the free will and spirit
of
Woman the Mother and Purgatory the Clear Spirit, the vices the bound
ego and
soul of the Daughter of Woman and the Clear Soul of Purgatory, in
ratios
of 2½:1½ parts particle to wavicle, soma to psyche, whereas, by
contrast,
the phenomenal antisubjectivity in massed mass (antimass) of
antiphysics, the
antineutronic anti-element par excellence, is not
pseudo-clear (pseudo-vain) but unholy (unrighteous) in the
antinaturalism-cum-pseudo-humanism of the meek pseudo-virtues of
pseudo-knowledge and pseudo-pleasure (deriving from anti-ignorance and
antipain) and in the antihumanism-cum-pseudo-naturalism of the sinful
pseudo-vices of pseudo-ignorance and pseudo-pain (deriving from
antiknowledge
and antipleasure), the pseudo-virtues epitomizing the free will and
spirit of
the Antison of Antiman and the Unholy Spirit of Anti-earth, the
pseudo-vices
the bound ego and soul of Antiman the Antifather and Anti-earth the
Unholy
Soul, in ratios of 1½:2½ parts particle to wavicle so that, in contrast
to
chemistry, an emphasis on free soma as opposed to bound psyche, were it
not
metaphysically countered in overall church-hegemonic/state-subordinate
axial
terms, would be relatively contrary to the antiphysical grain and
sufficient
grounds for antichristian disillusionment with an equivocally hegemonic
heathenistic control such that favours, in motion over antiforce, the
female at
the expense of the male (as antimale) who, unlike his gender
counterpart, is
not pseudo-morally (positively amorally) pseudo-blessed with
pseudo-clearness
in pseudo-undamnation but, rather, immorally cursed with unholiness in
unsalvation.
PHYSICAL
PSEUDO-HOLINESS
VIS-À-VIS
ANTICHEMICAL
UNCLEARNESS. The phenomenal subjectivity in massive mass
(mass per
se)
of
physics,
the
neutronic element par
excellence, is not unclear (unvain, or
just) but pseudo-holy (pseudo-righteous) in the humanism of the
pseudo-graceful
virtues of knowledge and pleasure and in the naturalism of the
pseudo-wise
vices of ignorance and pain, the virtues epitomizing the free ego and
soul of
Man the Father and Earth the Holy Soul, the vices the bound will and
spirit of
the Son of Man and the Holy Spirit of Earth, in ratios of 2½:1½ parts
wavicle
to particle, psyche to soma, whereas, by contrast, the phenomenal
anti-objectivity in voluminous volume (antivolume) of antichemistry,
the
anti-electronic anti-element par excellence, is not
pseudo-holy (pseudo-righteous) but unclear (unvain, or just)
in the antinonconformism-cum-pseudo-realism of the punishing
pseudo-virtues
of pseudo-strength and pseudo-pride (deriving from antiweakness
and
antihumility) and in the antirealism-cum-pseudo-nonconformism of the
good
pseudo-vices of pseudo-weakness and pseudo-humility (deriving from
antistrength
and antipride), the pseudo-virtues epitomizing the free ego and soul of
the
Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory, the
pseudo-vices the bound will and spirit of Antiwoman the Antimother and
Antipurgatory the Unclear Spirit, in ratios of 1½:2½ parts wavicle to
particle
so that, in contrast to physics, an emphasis on free psyche as opposed
to bound
soma, were it not metachemically countered in overall
state-hegemonic/church-subordinate
axial terms, would be relatively contrary to the antichemical grain and
sufficient grounds for antiheathen disillusionment with an equivocally
hegemonic christianistic control such that favours, in force over
antimotion, the male at the expense of the female (as antifemale) who,
unlike
her gender counterpart, is not pseudo-morally (positively amorally)
pseudo-blessed with pseudo-holiness in pseudo-salvation but, rather,
immorally
cursed with unclearness in damnation.
METAPHYSICAL
HOLINESS
AND
ANTIMETACHEMICAL
PSEUDO-UNCLEARNESS. The noumenal subjectivity
in repetitive time (time per
se)
of
metaphysics,
the
photonic element par
excellence, is not pseudo-unclear
(pseudo-unvain, or pseudo-just) but holy (righteous) in the
transcendentalism
of the graceful virtues of truth and joy and in the idealism of the
wise vices
of illusion and woe, the virtues epitomizing the free ego and soul of
God the
Father and Heaven the Holy Soul, the vices the bound will and spirit of
the Son
of God and the Holy Spirit of Heaven, in ratios of 3:1 parts wavicle to
particle, psyche to soma, whereas, by contrast, the noumenal
anti-objectivity
in spaced space (antispace) of antimetachemistry, the anti-protonic
anti-element par excellence, is not
holy (righteous) but pseudo-unclear (pseudo-unvain, or pseudo-just) in
the
antifundamentalism-cum-pseudo-materialism of the pseudo-punishing
pseudo-virtues of pseudo-beauty and pseudo-love (deriving from
anti-ugliness
and antihatred) and in the antimaterialism-cum-pseudo-fundamentalism of
the
pseudo-good pseudo-vices of pseudo-ugliness and pseudo-hatred (deriving
from
antibeauty and antilove), the pseudo-virtues epitomizing the free ego
and soul
of the Antidaughter of the Antidevil and the Unclear Soul of Antihell,
the
pseudo-vices the bound will and spirit of Antidevil the Antimother and
Antihell
the Unclear Spirit, in ratios of 1:3 parts wavicle to particle so that,
in
contrast to metaphysics, the emphasis on free psyche as opposed to
bound soma
is absolutely contrary to the antimetachemical grain and sufficient
grounds,
were due attention not granted by the metaphysical to binding soma, for
anti-superheathen disillusionment with an unequivocally hegemonic
superchristianistic control such that favours, in light over antiheat,
the male
at the expense of the female (as antifemale) who, unlike her gender
counterpart, is not morally blessed with holiness in salvation but,
rather,
pseudo-immorally (negatively amorally) pseudo-cursed with
pseudo-unclearness in
pseudo-damnation.
THE
SUPERHEATHEN/SUBCHRISTIAN
INTEGRITY
OF
METACHEMISTRY. In the tradition of one
bringing the various aspects of his philosophy into line with the
principal
elements of the intercardinal axial compass to which they appertain, I
should
like to bring to the metachemical distinction between supernaturalism
and
subnurturalism, so to speak, or, in alternative if equivalent
terminology,
supersensuousness and subconsciousness, a like distinction between
superheathenism and subchristianity, deriving the former from a generic
link
with all things somatic and the latter from a generic link with all
things
psychic, so that a basic heathen/christian dichotomy could be inferred
to
indicate a distinction between body and mind, soma and psyche, with the
more
representative factors or aspects of each, whether 'super' or
'standard', very
much conforming to an alpha/omega, sensual/sensible antithesis roughly
compatible with gender opposition. Hence rather than a simple
ascription
of superheathen to the metachemical elemental context, as before, I
should like
to reduce that to the somatic component, and allow for an
identification of
subchristianity with its psychic component, the former free and the
latter
bound, the former bright and the latter dark (in shadow), in accordance
with the
3:1 ratio of soma to psyche which makes for a 'super'/'sub' distinction
between
the two aspects of metachemistry, an absolutely female element in which
soma
precedes and predominates over psyche in the manner described, with a
contrast,
in consequence, between superheathen life and subchristian death, the
beauty
and love of evil coupled to the ugliness and hate of crime in an
elemental
context that, being noumenally objective, is vain in its undamned and
uncursed
absolute clearness in relation to spatial heat.
THE
HEATHEN/UNCHRISTIAN
INTEGRITY
OF
CHEMISTRY. Likewise, I should like to bring to the
chemical distinction between naturalism and un-nurturalism, so to
speak, or, in
alternative if equivalent terminology, sensuousness and
unconsciousness, a like
distinction between heathenism and unchristianity. Hence rather
than a
simple ascription of heathen to the chemical elemental context, as
before, I
should like to reduce that to the somatic component, and allow for an
identification of unchristianity with its psychic component, the former
free
and the latter bound, the former bright and the latter dark, in
accordance with
the 2½:1½ ratio of soma to psyche which makes for a
'standard'/'unstandard'
distinction between the two aspects of chemistry, a relatively female
element
in which soma precedes and predominates over psyche in the manner
described,
with a contrast, in consequence, between heathen life and unchristian
death,
the strength and pride of pseudo-evil coupled to the weakness and
humility (if
not humiliation) of pseudo-crime in an elemental context that, being
phenomenally objective, is pseudo-vain in its pseudo-undamned
(counter-undamned) and pseudo-uncursed (counter-uncursed) relative
clearness in
relation to volumetric motion.
THE
CHRISTIAN/UNHEATHEN
INTEGRITY
OF
PHYSICS. Similarly, I should like to bring to the
physical distinction between nurturalism, so to speak, and
unnaturalism, or, in
alternative if equivalent terminology, consciousness and
unsensuousness, a like
distinction between christianity (in a
narrowly
puritan sense) and unheathenism. Hence rather than a simple
ascription of
christian to the physical elemental context, as before, I should like
to reduce
that to the psychic component, and allow for an identification of
unheathenism
with its somatic component, the former free and the latter bound, the
former
bright and the latter dark, in accordance with the 2½:1½ ratio of
psyche to
soma which makes for a 'standard'/'unstandard' distinction between the
two
aspects of physics, a relatively male element in which psyche precedes
and
preponderates over soma in the manner described, with a contrast, in
consequence, between christian life and unheathen death, the knowledge
and
pleasure of pseudo-grace coupled to the ignorance and pain of
pseudo-wisdom in
an elemental context that, being phenomenally subjective, is
pseudo-righteous
in its pseudo-saved (counter-saved) and pseudo-blessed
(counter-blessed)
relative holiness in relation to massive force.
THE
SUPERCHRISTIAN/SUBHEATHEN
INTEGRITY
OF
METAPHYSICS. Finally, I should like to bring to the
metaphysical distinction between supernurturalism, so to speak, and
subnaturalism, or, in alternative if equivalent terminology,
superconsciousness
and subsensuousness, a like distinction between superchristianity and
subheathenism. Hence rather than a simple ascription of
superchristian to
the metaphysical elemental context, as before, I should like to reduce
that to
the psychic component, and allow for an identification of subheathenism
with its
somatic component, the former free and the latter bound, the former
bright and
the latter dark, in accordance with the 3:1 ratio of psyche to soma
which makes
for a 'super'/'sub' distinction between the two aspects of metaphysics,
an
absolutely male element in which psyche precedes and preponderates over
soma in
the manner described, with a contrast, in consequence, between
superchristian
life and subheathen death, the truth and joy of grace coupled to the
illusion
and woe of wisdom in an elemental context that, being noumenally
subjective, is
righteous in its saved and blessed absolute holiness in relation to
repetitive
light.
THE
ANTI-SUPERCHRSITIAN/ANTI-SUBHEATHEN
INTEGRITY
OF
ANTIMETAPHYSICS. Again,
in the tradition of one bringing the various aspects of his philosophy
into
line with the four anti-elements of the intercardinal axial compass to
which
they appertain, I should like to bring to the antimetaphysical
distinction
between anti-supernurturalism, so to speak, and anti-subnaturalism, or,
in
alternative if equivalent terminology, anti-superconsciousness and
anti-subsensuousness, a like distinction between anti-superchristianity
and
anti-subheathenism (which transmute into pseudo-superchristian and
pseudo-subheathen in relation to pseudo-metaphysics). Hence
rather than a
simple ascription of anti-superchristian to the antimetaphysical
anti-elemental
context, as before, I should like to reduce that to the psychic
component, and
allow for an identification of anti-subheathenism with its somatic
component, the
former bound under metachemical hegemonic pressure and the latter free
under
such pressure, the former dark and the latter bright, in accordance
with the
3:1 ratio of psyche to soma deriving from metaphysics which, under
metachemical
pressure, makes for an 'anti-super'/'anti-sub' distinction between the
two
aspects of antimetaphysics, an absolutely antimale anti-element in
which psyche
precedes and predominates over soma in the manner described, with a
contrast,
in consequence, between anti-superchristian-cum-pseudo-superchristian
pseudo-death and anti-subheathen-cum-pseudo-subheathen pseudo-life, the
pseudo-illusion and pseudo-woe of pseudo-wisdom coupled to the
pseudo-truth and
pseudo-joy of pseudo-grace in an anti-elemental-cum-pseudo-elemental
context
that, being anti-noumenally subjective (or noumenally anti-subjective),
is
pseudo-meek in its pseudo-unsaved (counter-unsaved) and
pseudo-unblessed
(counter-unblessed) absolute unholiness in relation to sequential
light, or
antilight.
THE
ANTICHRISTIAN/ANTI-UNHEATHEN
INTEGRITY
OF
ANTIPHYSICS. Likewise, I should like to bring to the
antiphysical distinction between anti-nurturalism, so to speak, and
anti-unnaturalism, or, in alternative if equivalent terminology,
anti-consciousness and anti-unsensuousness, a like distinction between
anti-christianity and anti-unheathenism (which transmute into
pseudo-christian
and pseudo-unheathen in relation to pseudo-physics). Hence rather
than a
simple ascription of antichristian (in the anti-puritan sense) to the
antiphysical anti-elemental context, as before, I should like to reduce
that to
the psychic component, and allow for an identification of
anti-unheathenism
with its somatic component, the former bound under chemical hegemonic
pressure
and the latter free under such pressure, the former dark and the latter
bright,
in accordance with the 2½:1½ ratio of psyche to soma deriving from
physics
which, under chemical pressure, makes for an
'anti-standard'/'anti-unstandard'
distinction between the two aspects of antiphysics, a relatively
antimale
anti-element in which psyche precedes and preponderates over soma in
the manner
described, with a contrast, in consequence, between
anti-christian-cum-pseudo-christian pseudo-death and
anti-unheathen-cum-pseudo-unheathen
pseudo-life, the pseudo-ignorance and pseudo-pain of sin coupled to the
pseudo-knowledge (carnal) and pseudo-pleasure of folly in an
anti-elemental-cum-pseudo-elemental context that, being
anti-phenomenally
subjective (or phenomenally anti-subjective), is meek in its unsaved
and
unblessed relative unholiness in relation to massed force, or antiforce.
THE
ANTIHEATHEN/ANTI-UNCHRISTIAN
INTEGRITY
OF
ANTICHEMISTRY. Likewise, I should like to
bring to the antichemical distinction between anti-naturalism and
anti-unnurturalism, so to speak, or, in alternative if equivalent
terminology,
anti-sensuousness and anti-unconsciousness, a like distinction between
anti-heathenism and anti-unchristianity (which transmute into
pseudo-heathen
and pseudo-unchristian in relation to pseudo-chemistry). Hence
rather
than a simple ascription of antiheathen to the antichemical
anti-elemental
context, as before, I should like to reduce that to the somatic
component, and
allow for an identification of anti-unchristianity with its psychic
component,
the former bound under physical hegemonic pressure and the latter free
under
such pressure, the former dark and the latter bright, in accordance
with the
2½:1½ ratio of soma to psyche deriving from chemistry which, under
physical pressure,
makes for an 'anti-standard'/'anti-unstandard' distinction between the
two
aspects of anti-chemistry, a relatively antifemale anti-element in
which soma
precedes and predominates over psyche in the manner described, with a
contrast,
in consequence, between anti-heathen-cum-pseudo-heathen pseudo-death
and
anti-unchristian-cum-pseudo-unchristian pseudo-life, the
pseudo-weakness and
pseudo-humility of goodness coupled to the pseudo-strength and
pseudo-pride of
punishment in an anti-elemental-cum-pseudo-elemental context that,
being
anti-phenomenally objective (or phenomenally anti-objective), is just
in its
damned and cursed relative unclearness in relation to voluminous
motion, or
antimotion.
THE
ANTI-SUPERHEATHEN/ANTI-SUBCHRISTIAN
INTEGRITY
OF
ANTIMETACHEMISTRY. Finally,
I should like to bring to the antimetachemical distinction between
anti-supernaturalism and anti-subnurturalism, so to speak, or, in
alternative
if equivalent terminology, anti-supersensuousness and
anti-subconsciousness, a
like distinction between anti-superheathenism and anti-subchristianity
(which
transmute into pseudo-superheathen and pseudo-subchristian in relation
to
pseudo-metachemistry). Hence rather than a simple ascription of
anti-superheathen to the antimetachemical anti-elemental context, as
before, I
should like to reduce that to the somatic component, and allow for an
identification of anti-subchristianity with its psychic component, the
former
bound under metaphysical hegemonic pressure and the latter free under
such pressure,
the former dark and the latter bright, in accordance with the 3:1 ratio
of soma
to psyche deriving from metachemistry which, under metaphysical
pressure, makes
for an 'anti-super'/'anti-sub' distinction between the two aspects of
antimetachemistry, an absolutely antifemale anti-element in which soma
precedes
and predominates over psyche in the manner described, with a contrast,
in
consequence, between anti-superheathen-cum-pseudo-superheathen
pseudo-death and
anti-subchristian-cum-pseudo-subchristian pseudo-life, the
pseudo-ugliness and
pseudo-hate of pseudo-goodness coupled to the pseudo-beauty and
pseudo-love of pseudo-punishment in an
anti-elemental-cum-pseudo-elemental
context that, being anti-noumenally objective (or noumenally
anti-objective),
is pseudo-just in its pseudo-damned (counter-damned) and pseudo-cursed
(counter-cursed) absolute unclearness in relation to spaced heat, or
antiheat.
LONDON
2007–08
(Revised
2011)
