FROM APPEARANCE TO ESSENCE

1. Whereas the being of metachemistry is apparent, the being of metaphysics is essential, the being of chemistry quantitative, and the being of physics qualitative.

2. Thus we can distinguish love from joy on the noumenal planes of space and time, but pride from pleasure on the phenomenal planes of volume and mass.

3. Love is the apparent manifestation of being, pride the quantitative manifestation of being, pleasure the qualitative manifestation of being, and joy the essential manifestation of being, the being-of-beings and soul-of-souls.

4. To ascend from the fourth-rate being (apparent) of love to the first-rate being (essential) of joy via the third-rate being (quantitative) of pride and the second-rate being (qualitative) of pleasure.

5. Whereas the doing of metachemistry is apparent, the doing of metaphysics is essential, the doing of chemistry quantitative, and the doing of physics qualitative.

6. Thus we can distinguish expression from impression on the noumenal planes of space and time, but compression from depression on the phenomenal planes of volume and mass.

7. Expression is the apparent manifestation of doing, the doing-of-doings and will-of-wills; compression is the quantitative manifestation of doing, depression the qualitative manifestation of doing, and impression the essential manifestation of doing.

8. To descend from the first-rate doing (apparent) of expression to the fourth-rate doing (essential) of impression via the second-rate doing (quantitative) of compression and the third-rate doing (qualitative) of depression.

9. Whereas the taking of metachemistry is apparent, the taking of metaphysics is essential, the taking of chemistry quantitative, and the taking of physics qualitative.

10. Thus we can distinguish beauty from truth on the noumenal planes of space and time, but strength from knowledge on the phenomenal planes of volume and mass.

11. Beauty is the apparent manifestation of taking, strength the quantitative manifestation of taking, knowledge the qualitative manifestation of taking, the taking-of-takings and ego-of-egos; and truth the essential manifestation of taking.

12. To ascend from the fourth-rate taking (quantitative) of strength to the first-rate taking (qualitative) of knowledge via the third-rate taking (apparent) of beauty and the second-rate taking (essential) of truth.

13. Whereas the giving of metachemistry is apparent, the giving of metaphysics is essential, the giving of chemistry quantitative, and the giving of physics qualitative.

14. Thus we can distinguish unclearness from holiness on the noumenal planes of space and time, but clearness from unholiness on the phenomenal planes of volume and mass.

15. Unclearness is the apparent manifestation of giving, clearness the quantitative manifestation of giving, the giving-of-givings and spirit-of-spirits; unholiness is the qualitative manifestation of giving, and holiness the essential manifestation of giving.

16. To descend from the first-rate giving (quantitative) of clearness to the fourth-rate giving (qualitative) of unholiness via the second-rate giving (apparent) of unclearness and the third-rate giving (essential) of holiness.

17. Hence metachemistry affords us evidence of an elemental context (fiery) in which, due to its apparent bias, doing is first-rate, giving second-rate, taking third-rate, and being fourth-rate, as regards expression, unclearness, beauty, and love.

18. Hence chemistry affords us evidence of an elemental context (watery) in which, due to its quantitative bias, giving is first-rate, doing second-rate, being third-rate, and taking fourth-rate, as regards clearness, compression, pride, and strength.

19. Hence physics affords us evidence of an elemental context (earthy) in which, due to its qualitative bias, taking is first-rate, being second-rate, doing third-rate, and giving fourth-rate, as regards knowledge, pleasure, depression, and unholiness.

20. Hence metaphysics affords us evidence of an elemental context (airy) in which, due to its essential bias, being is first-rate, taking second-rate, giving third-rate, and doing fourth-rate, as regards joy, truth, holiness, and impression.

21. In metachemistry the will is in its per se, or apparent, mode and everything else, viz. spirit, ego, and soul, is 'bovaryized', whereas in chemistry the spirit is in its per se, or quantitative, mode and everything else, viz. will, soul, and ego, is 'bovaryized'.

22. In physics the ego is in its per se, or qualitative, mode and everything else, viz. soul, will, and spirit, is 'bovaryized', whereas in metaphysics the soul is in its per se, or essential, mode and everything else, viz. ego, spirit, and will, is 'bovaryized'.

23. Metachemistry signifies the rule of power over glory, form and contentment, whereas chemistry signifies the governance of power, contentment, and form by glory.

24. Physics signifies the representation of contentment, power, and glory to form, whereas metaphysics signifies the lead of form, glory, and power by contentment.

25. The appearances of metachemistry contrast with the essences of metaphysics, as fire with air, while the quantities of chemistry contrast with the qualities of physics, as water with vegetation.

26. Metachemistry, being apparent, is the context par excellence of science, in which science is in its per se mode, while politics, economics, and religion are accordingly scientific.

27. Chemistry, being quantitative, is the context par excellence of politics, in which politics is in its per se mode, while science, religion, and economics are accordingly political.

28. Physics, being qualitative, is the context par excellence of economics, in which economics is in its per se mode, while religion, science, and politics are accordingly economic.

29. Metaphysics, being essential, is the context par excellence of religion, in which religion is in its per se mode, while economics, politics, and science are accordingly religious.

30. The power of science contrasts absolutely, in noumenal terms, with the contentment of religion, while the glory of politics contrasts relatively, in phenomenal terms, with the form of economics.