Op.
127
BEYOND TRUTH AND ILLUSION
Aphoristic Philosophy
Copyright © 2013 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. The Ratios of Soma to 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 Pseud-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 exempification 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
exempification 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 superfeminity 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 (punishement) 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 2007–8 (Revised 2012)
