B

BARBARISM: The metachemical antithesis to culture, barbarism and/or barbarity is ever the focus of a wilful, or power-based, hegemony, such that accrues to the noumenal objectivity of space-time devolution and accordingly has a diabolic correlation, in which evil is in its per se manifestation. The barbarous is ever superfeminine in sensuality and subfeminine in sensibility, whether in negative (and materialist) or in positive (and fundamentalist) terms, as befitting an inorganic/organic dichotomy. There is consequently a sense in which not only ugliness and hatred, the negative attributes of metachemical barbarism or, more correctly, antibarbarism, but beauty and love are barbarous attributes, as characteristic of a positive manifestation of the Devil and Hell within metachemical barbarism. The eyes and the heart, as applicable to the organic mode of space-time devolution, are consequently the barbarous organs par excellence, in complete contrast to the cultural organs of metaphysics, viz. the ears and the lungs, as applicable to the organic mode of time-space evolution. In environmental terms, it could be argued that the city, especially where its buildings are square and/or predominantly rectilinear in skyscraper-like fashion, is synonymous with barbarism, unlike, by comparison, the civilized context of the town, which has less to do with fire than with water, and thus less to do with the concept of 'solidified slag', or concrete, than with channels for the storage and/or facilitation of domestic water.

BEAST: Generally, the 'once born', or sensual, male is vulnerable to being identified with 'the beast' from the point of view of sensual females, since the sensual male, be he submasculine or masculine, noumenal or phenomenal, tends to play 'fall guy' for denigration from 'on high', be it the superfeminine 'highness' of the noumenal female or the feminine 'highness' of the phenomenal one. And 'the beast' is synonymous, in this context, with the Devil, viz. Satan and/or Pan, and thus with that which is deemed to be morally inferior to God. In actuality, however, 'the beast' is closer to God and/or man, though this is intelligible only if one is capable of 'transvaluating', in almost Nietzschean vein, conventional and traditional notions of religious hierarchy and can understand, in consequence, that it is not God Who precedes the Devil in this primitivistic context of theological religion, but, on the contrary, the Devil Who precedes God, like light preceding fire, or the stellar plane preceding the solar one. Then it is that the identification of 'the beast' with the Devil becomes untenable, since, in actuality, the Devil is more angelic, in the stellar light, than beastly, in the solar fire. However that may be, it is the 'Fallen Angel' which is identified, in the Bible, with the Devil, viz. Satan, and so it is males who, in their subjective correspondence to 'fallen angels', continue to be identified, in sensual terms, with 'the beast'.

BEAUTY: Apparent and/or qualitative attribute of, in particular, metachemical elements and/or elementinos, viz. photons and/or photinos, stretching from spatial space to repetitive time in space-time devolution, the Cupidian axis of noumenal objectivity. Beauty is a positive manifestation of the diabolic, whether in primary terms with regard to metachemical power (elemental particles) or in secondary terms with regard to metachemical ego (molecular wavicles), the difference between unclear evil and unclear folly, metachemical mother and daughter.

BEING: The condition of soulfulness which lies at the core of the self, being is that which is essential as opposed to apparent, and which is caused by a reaction to spirit, be it metachemical, chemical, physical, or metaphysical. Thus there are four main kinds of positive being both in sensuality and sensibility, as well as their negative counterparts. Firstly, there is the being of metachemistry, which is loving and/or hating; secondly, there is the being of chemistry, which is proud and/or humble; thirdly, there is the being of physics, which is pleasurable and/or painful; and, fourthly, there is the being of metaphysics, which is joyful and/or woeful. Positive being therefore progresses from the least being of love to the most being of joy via the less (relative to least) being of pride and the more (relative to most) being of pleasure, as from fourth- to first-rate being via third- and second-rate being. Conversely, negative being regresses from the most antibeing of hatred to the least antibeing of woe via the more (relative to most) antibeing of humility and the less (relative to least) antibeing of pain, as from first- to fourth-rate antibeing via second- and third-rate antibeing. Thus, in general terms, the more love the less hatred, the more pride the less humility (if not humiliation), the more pleasure the less pain, and the more joy the less woe, or vice versa. Whereas positive being is supreme, whether it be metachemical, chemical, physical, or metaphysical, negative being, or antibeing, is primal, since it derives not from the organic but from the inorganic, whether in noumenal or in phenomenal terms. Thus whereas positive being is either universal (noumenal) or personal (phenomenal), its negative counterpart will be either cosmic (noumenal) or geologic (phenomenal).

BEYOND, THE: That which lies beyond the world, be it the Christian Other World of the grave-based Afterlife, or the concept, upheld by me from a Social Transcendentalist and effectively Superchristian standpoint, of a three-tier structure of religious praxis germane to 'Kingdom Come'. In either case, the Beyond lies beyond the mundane or temporal life of the world, since it pertains to Eternity, however one chooses to interpret such a concept. Also, at this point in time, 'Kingdom Come', as a society centred in the concept of religious sovereignty, is 'beyond the pale' of society as generally constituted, since political sovereignty is the prevailing norm of modern life, and the notion of a society centred, by contrast, in religious sovereignty is still, alas, beyond most people's comprehension.

BINDING: The opposite of freedom, binding is germane to the subjective and hence male side of life, particularly when that side is ascendant or hegemonic, and subjective values, usually of a Christian nature, are accordingly upheld. For, unlike freedom, binding is conservative, whether in phenomenal, and moderate, terms or, more metaphysically, in noumenal, and extreme, terms, wherein we are thinking of ultra-conservatism. Men may be 'born free' but, as mature adults, they generally elect to be 'bound' to some subjective undertaking or institution, thereby standing apart from the temptations of libertarianism, as especially congenial, by contrast, to females. For females remain, like Eve, the champions, covertly or overtly, of freedom, and freedom can and, in the late twentieth-century, did triumph over binding, as witness the influence of what may be called Anglo-American civilization not just on the West but on the entire world, with few if any exceptions. Thus the male struggle for binding is rendered even more difficult in such an age than it would be at other, more subjective times, and right-wing movements accordingly find themselves under a cloud of libertarian dissent. Nonetheless life, and by implication the world, continues to be a gender struggle, and a heathenistic hegemony can be overturned and relegated to historical oblivion if the will is there, on the part of a sufficient number of enlightened males, to overturn it, in the interests of a conservative alternative, whether Christian or, hopefully for the future, Superchristian, i.e. Social Transcendentalist.

BLESSED: Blessed in positivity, from least blessed in metachemistry to most blessed in metaphysics via less (relative to least) blessed in chemistry and more (relative to most) blessed in physics. Also from least blessed in positive science to most blessed in positive religion via less (relative to least) blessed in positive politics and more (relative to most) blessed in positive economics, whatever the elemental context.

BLOCKING DEVICES: Futuristic concept having reference to the possibility of large heat-resistant panels being sited in space in order to filter and/or refract certain types of cosmic rays, principally, though not exclusively, with intent to reducing the extent to which mankind are influenced by the Cosmos, to the detriment of universal and/or personal 'rebirth' and a more omega-oriented disposition, properly 'transvaluated', in consequence. Thus to physically undermine the power of the alpha, as of 'the Almighty', as a precondition of or complement to a more unequivocally evolved commitment to the omega - such is the role which Social Transcendentalism reserves for its concept of blocking devices.

BLOOD: A metachemical, and hence fiery, substance that stands closer, in the human body, to Hell than to Heaven, being the type of spirit that corresponds to a primary Hell in due objective terms. In fact, compared to saliva and/or amniotic fluid, blood is a second-rate order of spirit, though one based in sensibility as opposed, like sight-light, in sensuality.

BOURGEOIS: More usually derogatory term for members of the business community in an age and/or society in which the folk, or working class, are hegemonic.

BOVARYIZATION: Anything which is not in its per se, or most genuine, manifestation, be it in connection with the will, the spirit, the ego, or the soul, or negative equivalents thereof, is definable as 'bovaryized', with different ratios or degrees of 'bovaryization' in accordance with the elemental context.

BRAIN: The brain is not the self but a not-self corresponding to the phenomenal plane of volume, with particular reference to voluminous volume, or, in elemental terms, sensible vegetativeness. The brain is therefore a tool of the self which, besides carrying out a number of regulatory functions vis-à-vis the body in general, normally works on a subconscious basis, whether in connection with dreams or thoughts. Conscious thought, which may be defined as cogitation, differs as much from subconscious thinking as, say, conscious breathing, or meditation, from subconscious, or unreflective, breathing, and therefore it could be maintained that most of the time we are not aware, in the conscious sense, of thought, even though the brain is continually thinking on a subliminal basis.

BRAIN STEM: Oldest part of the brain, which links the brain proper to the central nervous system and can be regarded as constituting a fusion area between the sensibly phenomenal not-self, or brain proper, and the self, the central nervous system, which stretches down the spine by means of the spinal cord.

BREAST: The distinction between female breasts and male breasts is an important indication of the inequalities which exist between the genders in relation, for example, to transcendental meditation. For women do not, with few exceptions, possess the same advantage as men in being able to cultivate spiritual lightness and take such lightness seriously, since they are burdened by the fluidal heaviness of their milk-laden breasts to an extent, in most cases, that, even without other prohibitive factors, precludes all but a peripheral and, as it were, insincere commitment to transcendental meditation. Quite apart from the radical degree and type of subjectivity implied by TM being incompatible with creatures rooted in the objective, in objectivity, women are simply not in a physiological position, as a rule, to be able to cultivate spiritual lightness in the lungs when their breasts are so heavily obtrusive and likely to interfere, in a sensuously subversive manner, with respiratory sensibility.

BREATH: The inner, or sensible, mode of metaphysical spirit, which corresponds to a meritocratic as opposed to a theocratic orientation, and generally implies a preference for ‘reborn’ over 'once-born' metaphysics by those who avail of the breath for purposes of transcendental meditation, specifically committed to consciously concentrating on its risings and fallings, its inhalations and exhalations, its will and spirit, in the interests of soulful redemption of the ego.

BRIGHTNESS: Apparent attribute of fire, brightness is germane to metachemical will.

'BRITANNIA': Name given to the so-called 'ruler of the seas' which Britain claimed to be during the nineteenth and early twentieth centuries. In fact, this personification of British Imperialism symbolizes the watery phenomenality of British and, in particular, English civilization, ever governed by the parliamentary tongue, with its 'freedom of speech'. Thus 'Britannia' is a personification of phenomenal liberty no less than the 'Liberty Belle' personifies, particularly in the American context, the noumenal liberty, or ultra-libertarianism, of a camera-besotted 'freedom of the press'. Be that as it may, the female nature of liberty and freedom is incontestable, and 'Britannia' does nothing to counter or refute suspicions that British Imperialism was more usually conducted in the interests of secular freedom than of ecclesiastical binding or, more correctly in relation to Protestantism, freedom, with heathenistic consequences for all concerned!

BUREAUCRACY: Like aristocracy, but unlike autocracy, bureaucracy is illustrative, it seems to me, of more sensibility than sensuality, being the sensible counterweight to democracy within the chemical axis of volume-mass devolution, a necessarily feminine axis that is closer to water than to fire, albeit no less disposed, in its own phenomenal terms, to freedom. Thus bureaucrats are the phenomenal counterparts to aristocrats, being the class upholding phenomenally objective freedom in sensible terms. And just as aristocracy is a 'fall' (diagonally) from autocracy, so bureaucracy is a 'fall' from democracy, the context whereby feminine volume achieves resolution in feminine mass, as though chemistry had passed from the tongue to the womb or, in negative terms, from the moon to the oceanic aspect of the world.