SELF AND ANTISELF

1. Contrasted to the self, the not-self and to selflessness ... are what may be called the antiself, the antinot-self or, rather, not-antiself, and antiselflessness, which stand to self, not-self, and selflessness as their negative counterparts.

2. For wherever something is positive (and supreme), there will be something negative (and primal) lurking in the background, whether with regard to the self, to the not-self, or to selflessness, and its negativity will derive from and owe more to inorganic sources of a cosmic and/or geologic order than to anything organic, and hence personal and/or universal.

3. Just as the self is divisible between an unconscious id, a conscious ego, a superconscious mind, and a subconscious soul, so the antiself is likewise divisible between an unconscious anti-id, a conscious anti-ego, a superconscious antimind, and a subconscious antisoul.

4. One could think, more basically, of these several manifestations of antiself in terms of the anti-unconscious, the anticonscious, the anti-superconscious, and the anti-subconscious, for they are that which attest to negative modes of the id, the ego, the mind, and the soul.

5. Likewise the not-antiself is a negative mode of the will, while antiselflessness is its negative spiritual counterpart, whether in relation to metachemistry, chemistry, physics, or to metaphysics.

6. Whereas the metachemical self has reference to beauty and love, the metachemical antiself attests to ugliness and hatred, the negative form and contentment of primal space-time devolution.

7. Whereas the chemical self has reference to strength and pride, the chemical antiself attests to weakness and humility, the negative form and contentment of primal volume-mass devolution.

8. Whereas the physical self has reference to knowledge and pleasure, the physical antiself attests to ignorance and pain, the negative form and contentment of primal mass-volume evolution.

9. Whereas the metaphysical self has reference to truth and joy, the metaphysical antiself attests to falsity and woe, the negative form and contentment of primal time-space evolution.

10. In all four elemental contexts, the negativity of the antiself contrasts with the positivity of the self ... as primacy with supremacy - the former owing its existence to an inorganic precondition and the latter to an organic one.

11. Likewise, in relation to the not-self, one should contrast the negative expression of metachemical antipower with the positive expression of metachemical power, the negative compression of chemical antipower with the positive compression of chemical power, the negative depression of physical antipower with the positive depression of physical power, and the negative impression of metaphysical antipower with the positive impression of metaphysical power.

12. Progressing from the antiwill and will to the antispirit and spirit, one should contrast the negative unclearness of metachemical antiglory with the positive unclearness of metachemical glory, the negative clearness of chemical antiglory with the positive clearness of chemical glory, the negative unholiness of physical antiglory with the positive unholiness of physical glory, and the negative holiness of metaphysical antiglory with the positive holiness of metaphysical glory.

13. Just as the id, or unconscious, is concerned with hope in relation to a variety of supreme, or positive, options having reference to the self, so the anti-id is concerned with fear in relation to a variety of primal, or negative, unconscious options having reference to the antiself.

14. For the id is usually optimistic, or hopeful, about the options open to the self, whereas the anti-id can only be pessimistic, or fearful, about things in view of its negative basis in and reference to the antiself.

15. The id, like the self in general, derives from the organic supremacy of the central nervous system, whereas the anti-id, like the rest of the antiself, derives from the inorganic primacy of the Cosmos and/or its phenomenal offshoots in certain parts of the Solar System.

16. When the self is identified too closely with the Cosmos and/or Solar System, it is because primacy prevails over supremacy in what amounts to a primitivistic state-of-affairs in which negativity is effectively hegemonic, and one defers to what has been described as the antiself.

17. For, strictly speaking, the self cannot be identified with the Cosmos and/or its geologic extrapolations in the Solar System, for the self is organic and thus above and beyond the pale of inorganic associations.

18. The self is as superior to the antiself and its negativity ... as the personal and/or universal to the geologic and/or cosmic, since that which is positive owes its positivity to the organic, and the organic stands to the inorganic as supremacy to primacy.

19. Whether one's particular type of self be objective and female or subjective and male, personal and phenomenal or universal and noumenal in either gender, it is as superior to the antiself as the not-self to the not-antiself and as selflessness to antiselflessness, for that which is supreme is both more devolved (if objective) and more evolved (if subjective) than the primal.

20. I have no doubt that, even with an antiself to contend with in relation to cosmic and/or geologic influences, the self can triumph over the primitive forces of negativity and proceed to build the personal and/or universal edifices of supremacy on the cosmic and/or geologic foundations of primacy towards an ever-more positive futurity. For we are far superior, in devolutionary and/or evolutionary terms, to whatever forms a cosmic and/or geologic backdrop to us!