D

DAMNATION: To fall, diagonally, from either space to time in space-time devolution (fiery) or from volume to mass in volume-mass devolution (watery), as from eyes to heart in the one case, and from tongue to womb in the other. Either way, a female progression from virtue to vice, sensuality to sensibility, the progressive counterpart to male salvation from sensuality to sensibility. Conversely, to fall, paradoxically, from either volume to mass in mass-volume evolution (vegetative) or from space to time in time-space evolution (airy), as from brain to phallus in the one case, and from lungs to ears in the other case. Either way, a male regression from virtue to vice, sensibility to sensuality, the regressive counterpart to female salvation from sensibility to sensuality. Thus what suits the one gender is detrimental to the other, bringing a corresponding order of damnation in its train. For the drive by males towards salvation in sensibility brings damnation for females, while, conversely, the drive by females towards salvation, or a return to sensuality, brings damnation for males.

DARKNESS: Apparent attribute of water, darkness is germane to chemical will.

DEATH: The end of temporal life and the gateway to Eternal Life, death happens in an instant, although in natural circumstances one could have been preparing for it for several months, if not years. If birth is the alpha of life, then death is its omega, the antithesis to birth. Born to life, we live to die, and die we inevitably do, though not invariably because of old age. Death confers our mortality, but the Afterlife grants us a glimpse of immortality, the immortality of 'Eternal Life' brought about by chemical changes in the central nervous system. However, such 'Eternity', the eternity of a permanent condition, does not last for ever, and even the most favoured corpses sooner or later decompose to an extent which precludes any further possibility of chemically-induced illuminations from within. Thus the 'dead' return, presently, to dust and ashes, thereby ceasing to exist in anything but name or a commemorative plaque.

DEFLECTIVE: Denoting the phenomenally objective nature of chemical ego, the secondary ego of those affiliated, through feminine form, to volume-mass devolution.

DEITY: Not to be confused with theity, deity has nothing to do with the Cosmos, of a Creator and/or Creators thereof, and everything to do with 'God within the self', the God that the superman becomes when he meditates transcendentally. Hence the achievement of deity in the self is not incompatible with an attitude of theistic rejection more commonly regarded as atheism. The Deist will never worship God and/or Gods external to himself or, more correctly, his self.

DELIVERANCE: Analogous to salvation, a people and/or persons can be delivered from freedom to binding (thraldom), as from Heathen values to Christian values, or something similar, if they are of a will and/or mind to be so delivered. For deliverance is the opposite of liberation, which frees a people and/or persons from binding, and more usually on the basis of left-wing revolutionary struggle. Deliverance of a people and/or persons from freedom, on the other hand, enables them to cultivate subjective values to the advantage of their ego and/or soul, although this counter-revolutionary, or evolutionary, undertaking will have a male bias and therefore be conducted at the expense, by and large, of female values, including the metachemical freedom of noumenal objectivity and/or the chemical freedom of phenomenal objectivity, with particular reference to free will and free spirituality. Deliverance is therefore implicitly anti-libertarian, since it tends to result, if successful, in the entrenchment of male values, which are conservative.

DEMOCRACY: Contexts of political sovereignty of the world, both in relation to feminine (watery) and to masculine (vegetative) manifestations, as germane to parliamentary and to republican alternatives. Democracy is, by definition, a lower-class mode of politics, and democrats are, by nature, people of mass and/or volume rather than of time and/or space. In fact, the triumph of democracy ensures that anything appertaining to time and/or space is marginalized, if not excluded from society, so that both beauty and truth, the Devil and God, are less representative of democratic societies than strength and/or knowledge, woman and/or man, and tend to be approached, if at all, only through the distorting lens of feminine and/or masculine dispositions. Thus both the Devil and God, and by implication science and religion, are brought low to accommodate the disciplinary predilections of the world, viz. politics and economics, which accordingly take precedence over them in the types of society which, being democratic, are specifically of the world, with its mass/volume parameters. Therefore when 'the meek' inherit the earth, as they arguably have done under democracy, the Devil and God, science and religion, are progressively squeezed out of the picture or, at the very least, obliged to bow before woman and man, as before the world. Democracy is world-affirming but God-denying. Only the overcoming of the world can restore eternal values to their rightful pre-eminence, albeit the world should only be overcome democratically, and hence peacefully, if the right kind of eternal values are to prevail, those associated, needless to say, with religion, and, moreover, with its truest and most genuine manifestation. For only when the People are delivered from the 'sins and/or punishments of the world' in which they bog down, will there be any prospect of an otherworldly salvation commensurate, so I maintain, with 'Kingdom Come', and hence the lead of meritocratic truth.

DEPRESSIVE: Denoting the phenomenally subjective nature of physical will, the secondary will of those affiliated, through masculine power, to mass-volume evolution.

DESTINY: One is destined for great things if one has the ability and will to carry them out in whatever fashion. Destiny is the sum-product of all those commitments which one voluntarily entered into on the understanding that they would lead somewhere conclusive and significant. Destiny is the direction of one's will, fate the consequence of what that will is and where it leads.

DEUTERON/DEUTERINO: This element/elementino is regarded by me as having a vegetative and therefore masculine connotation which places it in the sphere of mass-volume evolution, albeit as the radical counterpart to neutrons/neutrinos. Thus both deuterons in sensuality and deuterinos in sensibility are always phenomenal, never noumenal.

DEVOLUTION: The objective axes of space-time and volume-mass are regarded as devolutionary, since things proceed, on the female side of life, downwards, as from sensuality to sensibility in both noumenal and phenomenal contexts.

DEVIL: Regarded, in conventional religion, as the adversary of and/or antithesis to God, the Devil is equated with Satan as a 'Fallen Angel'. In Social Transcendentalist usage, however, it is not the 'Fallen Angel' which is to be equated with the Devil but the 'First Mover', or Creator, so that Satan is simply regarded as 'fall guy' for denigration from 'on high', pretty much as a submasculine beast or demon vis-à-vis a superfeminine angel, or, alternatively, as the sun vis-à-vis the stellar plane, with particular reference to the central star of the Galaxy, about which the sun, as one of a number of 'fallen angels', continues to revolve. Thus from the standpoint of my philosophy, it is the objectivistic 'First Mover', be it anthropomorphically identified with Jehovah or Allah or the Creator, etc., which is the real Devil, not the solar 'fall guy' or 'Fallen Angel', which, corresponding to the submasculine in its noumenal subjectivity, stands closer, so far as I am concerned, to the concept of primitive, i.e. cosmic, Godhead. For the divine side of life has a male orientation by dint of its tendency to diverge (in sensuality) and/or converge (in sensibility) subjectively, which is to say, in curved lines, whereas the diabolic side of life, by contrast, has a female orientation by dint of its tendency to diverge and/or converge objectively, which is to say, in straight lines, after the fashion not of the solar plane but of the stellar one, and thus with regard to a superfeminine standing in relation to space as opposed to a submasculine standing in relation to time where these sensual, or 'once born', references to God and the Devil are concerned. For, in a wider context, there are gods and devils in both sensuality and sensibility, externally and internally, though the Bible tends to focus only upon the external and sensual modes of divinity and devility, and then in untransvaluated terms, so that the Devil is regarded as God and God, by contrast, as the Devil, in keeping with its heathenistic basis in the Cosmos and deference, in consequence, to a female hegemony, the sort of hegemony which ensures that the submasculine is always 'fall guy' for superfeminine denigration from 'on high', in space. Yet what characterizes the noumenal planes of space and time is no less characteristic of the phenomenal planes of volume and mass ... whenever heathenistic norms prevail, as they surely do in the 'inverted triangle' of so-called Protestant solidarity, where the masculine Anglo-Catholic gets to play 'fall guy' for the feminine Puritan 'on high', in volume. Thus the Protestant worldview takes the God-over-Devil delusion from the noumenal planes down to the phenomenal planes, as the feminine pulls Heathen rank on the masculine, and the concept of devil is once again earmarked, in Pan-like vein, for that which appertains to a lower plane, albeit it be the plane of mass and not, as in the Judaic worldview, the plane of time. In actuality, however, mass and volume are even further removed from the planes of divinity and devility than (are) time and space or, rather, the devil of mass is even less credible as Devil than the devil of time, while the god of volume is even less credible as God than the god of space. Yet untransvaluated and 'once born', in their heathenistic sensuality, they both remain, and to that extent they have something in common, even though nothing could be further from the truth of God and Devil as they actually exist in sensibility within time and space.

DIVERGENCE: That which diverges, radiates outwards from a base and/or centre either in objective or subjective terms - the former rectilinear, or straight, and the latter curvilinear, or circular.

DIVISIONS AND SUBDIVISIONS OF THE BRAIN: My philosophy divides the brain, in fairly Koestlerian vein, into 'old' and 'new', and further subdivides each of these into 'backbrain' and 'left midbrain' on the one hand, that of the 'old brain', and into 'right midbrain' and 'forebrain' on the other hand, that of the 'new brain' - the former conceived as pertaining, in their objectivity, to the female side of things, but the latter conceived as pertaining, in their subjectivity, to the male side of things. For it is a contention of my philosophy that whereas the 'backbrain' and the 'left midbrain' are predominantly contexts of power and glory, will and spirit, the 'right midbrain' and the 'forebrain', by contrast, are predominantly contexts of form and contentment, ego and soul. Hence it could be argued that the 'old brain' is subdivisible between metachemical and chemical alternatives, appearance and quantity, while the 'new brain' is no-less subdivisible between physical and metaphysical alternatives, quality and essence, as germane to that which has taken longer to evolve and is, I guess, of a secondary order of cerebral significance in relation to its female counterpart, the 'old brain'. Nevertheless, it is the 'new brain' which tends, in effectively right-wing (right-midbrain) and extreme right-wing (forebrain) vein, away from the heathenistic domination of will and spirit, power and glory, towards the possibility of Christic and/or Superchristic redemption, for males, in form and contentment, ego and soul.

DOING: There are different ways of doing, and they depend, to varying extents, on the kind of person one is, whether female or male, upper class or lower class, objective or subjective. Fate decrees that the will does, but what one does depends on oneself, as, of course, does how one does. In terms of options, one can do metachemically, chemically, physically, or metaphysically, through fire, water, vegetation, or air, but how one does will depend on the kind of person one is, whether predominantly metachemical and/or chemical on the one hand, that of the female options, or predominantly physical and/or metaphysical on the other hand, that of the male options, with due distinctions between the noumenal and the phenomenal, upper- and lower-class alternatives. Either way, doing is of the will and is accordingly evil, since a manifestation, through appearances, of power. Whether it is your fate to do most evilly through metachemistry, more (relative to most) evilly through chemistry, less (relative to least) evilly through physics, or least evilly through metaphysics, all doing is evil and ... inescapable. For evil is the basis of life, without which there would be no goodness, no foolishness, and no wisdom. Everybody does something, even if not everybody does as much of the same thing, due to gender and class factors, as the case may be.

DRUG CHEMISTRY: Social Transcendentalism upholds the 'resurrection of the dead' conceived in terms of the availability of certain categories, both narcotic and hallucinogenic, of drugs, within the religious framework of 'Kingdom Come', with particular reference to the triadic Beyond. For any 'inner light' experiences of death or the grave could certainly be paralleled, artificially and synthetically, through recourse to drugs like heroin, LSD, and cocaine, the three principal categories of drug that would most accord, it seems to me, with the watery, vegetative, and airy tiers of the triadic Beyond in their chemical, or feminine, subsections, the subsections that would be reserved, in the event of a majority mandate for religious sovereignty come 'Judgement' (the ultimate and most paradoxical of all conceivable types of election), for the consumption of such drugs by, principally, women, since chemistry and the feminine are no less commensurate than physics and the masculine or metaphysics and the divine (supermasculine). Thus drugs are regarded by me as a means not only of advancing a 'kingdom within' at the expense of the 'kingdoms without', including television and cinema, which currently rage in heathenistic fashion against the 'light within', including, not least of all, that created by certain drugs, but, no less importantly, of constraining the objectivity of women to levels at which it will be less threatening to men than would otherwise be the case, thereby effectively keeping them in their (chemical) place to the physical and, most especially, metaphysical advantages of their male counterparts, whose own subjectivity will be proportionately enhanced, in keeping with their respective intellectual and emotional devotions in the masculine and supermasculine subsections of each tier of our projected triadic Beyond. Thus with a more constrained objectivity brought about by the spiritual devotions to which women will chemically relate, there will be little or no prospect of objectivity getting the better of subjectivity in due worldly and/or pre-worldly fashion, and less enthusiasm, in consequence, for the 'kingdoms without' to which a majority of late-twentieth-century people heathenistically subscribed in their female-besotted obsession with anti-Christian criteria, be those criteria feminine or, more to the photographic point, diabolic, i.e. superfeminine to subfeminine in metachemical freedom. Thus drugs, though by no means the most religiously representative aspect of 'Kingdom Come', would have an important role to play in underpinning and supporting the ‘reborn’ criteria that would encourage the male side of the gender divide to rise up in masculine and supermasculine sensibilities, and all because of the sensible femininity that recourse to certain chemical substances would enhance, to the detriment of, in particular, metachemical sensuality, that superfeminine Devil of the 'kingdom without'.