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HAND SYMBOLISM: Since the human hand is divisible between one thumb and four fingers, it is philosophically tempting to regard the thumb as paralleling the id and the four fingers, by contrast, as paralleling the will, the spirit, the ego, and the soul, so that one could argue in favour of a pro-natural unnatural factor, viz. the thumb, standing to an anti-natural unnatural factor, viz. the forefinger; to a supernatural factor, viz. the middle-finger; to a natural factor, viz. the third finger; and to a subnatural factor, viz. the little finger, as though in terms of pagan vis-à-vis fundamentalist, nonconformist, humanist, and transcendentalist options in relation to the fingers generally. Thus whereas the thumb would be significant of an Edenic parallel, as germane to the id, the instinctive base of the self, the forefinger would be of a fundamentalist significance in relation to the will, the middle finger of a nonconformist significance in relation to the spirit, the third finger of a humanist significance in relation to the ego, and the little finger of a transcendentalist significance in relation to the soul. Furthermore, it seems to me that a somatic/psychic parallel can be inferred from the distinction between thumb and thumbnail in the one case, and between fingers and fingernails in the other case, the case not of animalistic selfhood but of civilized or sublimated selfhood in each of its more or less egocentrically-conditioned manifestations, wherein the fingernails would seem, as in the case of the thumbnail, to be issuing, in flame-like splendour, from a somatic base and/or precondition in the fingers and thumb. Thus a parallel could be construed as existing with soma and psyche which was akin to that of a candleflame dancing upon a candle. However, whatever the analogy one cares - or dares - to elicit, there can be no question that a 'thumbs up' sign is as much paganistically pre-worldly, in its instinctual self-affirmation, as a 'thumbs down' sign would be supra-paganistically post-worldly, and hence less a matter of pagan life than of the negation of such life, whether in terms of a 'turn off' or, more clinically, in relation to death, whereof an integral soul would be the psychic complement to a self-centred mode of somatic id, as the central nervous system turned inwards and began nervously and even vicariously to consume - and illuminate - itself in the 'eternity' of the Afterlife - arguably the ultimate way of returning, albeit on a sublimated basis, to 'the garden' of Edenic innocence.

HARDNESS: Qualitative attribute of vegetation, hardness is germane to physical ego.

HATE: Having reference to the negative quantitative and essential manifestations of photons and/or photinos, hatred has a noumenally objective correlation, as applying to the fiery realm of metachemistry, and is the hellish redemption of the diabolic, whether in relation to the primary context of metachemical spirit (molecular particles) or to the secondary context of metachemical soul (elemental wavicles), in sensuality no less than in sensibility.

HEATHEN NORMS: Contrary to Christian or Christian-type (Superchristian) procedures, Heathen norms accept the hegemony of the female aspect of life in due 'once born', or sensual, fashion, even to the extent of that which is natural (masculine) deferring to both the supernatural (feminine) and the unnatural (diabolic) at the expense of the subnatural (divine), so that vegetation is forever under the dominion of water and fire, to the effective exclusion, to all sensible intents and purposes, of air. Thus is qualitative form enslaved to both quantitative glory and apparent power at the expense of essential contentment, the emotional contentment, more specifically, of metaphysical soul in due subnatural sensibility.

HEAVEN: Supreme condition of kindness, as applying in secondary vein to the metaphysical spirit and in primary vein to the metaphysical soul, the soul-of-souls. Heaven is therefore either a third-rate order of giving or a first-rate order of being, a third-rate order of glory (secondary) or a first-rate order of contentment (primary). In fact, it is the reaction of the egocentric self to the former which causes the latter, since soul is a psychocentric consequence of the spiritualization of ego via the will, not least of all in the metaphysical context under discussion, whether in sensuality ('once born') or in sensibility (‘reborn’). Thus 'the Son' achieves resurrectional redemption via both 'the Father' and the 'Holy Ghost', utilizing the one to reject, once sufficiently spiritualized, the other, whose subjective selflessness would be incompatible with the metaphysical self, viz. the egocentricity of 'the Son'. Only by rejecting the secondary heaven of the 'Holy Spirit' can the metaphysical individual, a godly man (subman in sensuality and/or superman in sensibility) achieve experiential knowledge of the primary heaven of the soul, the resurrected self to which any 'God of Son' and/or 'Son of God' aspires. Now whereas Heaven is joy, its negative counterpart, Antiheaven, is woe. But both joy and woe, being metaphysical, are sublime.

HEAVINESS: Quantitative attribute of vegetation, heaviness is germane to physical spirit.

HELL: Arch-condition of cruelty, as applying in primary vein to the metachemical spirit and in secondary vein to the metachemical soul, Hell is either a second-rate order of giving or a fourth-rate order of being, a second-rate order of glory (primary) or a fourth-rate order of contentment (secondary). In fact, it is the reaction of the egocentric self to the former which causes the latter, since soul is a psychocentric consequence of the spiritualization of ego via the will, even in the metachemical context under discussion, in both sensual and sensible terms. Thus 'the Daughter', to speak metaphorically, achieves resurrectional redemption via both 'the Mother' and the 'Unclear Spirit', utilizing the one to reject, once sufficiently spiritualized, the other, whose objective selflessness would be incompatible with the metachemical self, viz. the egocentricity of 'the Daughter'. Only by rejecting the primary hell of the 'Unclear Spirit' can the metachemical individual, a devilish woman (superwoman in sensuality and/or subwoman in sensibility) achieve experiential knowledge of the secondary hell of the self, the resurrected self to which any 'Devil of the Daughter' and/or 'Daughter of the Devil' aspires. Now whereas Hell is love, its negative counterpart, Antihell, is hatred. But both love and hatred, being metachemical, are infernal.

HOLY: Denoting the noumenally subjective nature of metaphysical spirit, the secondary spirit of those affiliated, through heavenly glory, to time-space evolution.

HUMANISM: The vegetative realm of masculinity is humanistic, since humanism is germane to phenomenal subjectivity in both sensuality and sensibility, and is accordingly a lower-class order of physical positivity. Humanism can therefore be either Anglican and sensual, or Roman Catholic and sensible, vegetative in relation to the inverted triangle of so-called Protestant solidarity, where it has a fleshy and specifically phallic connotation, or vegetative in relation to the non-triangular hierarchy of Catholicism, wherein humanism, connoting with the brain, rises above Marian nonconformism in due Christ-like vein, leaving woman behind it as men 'take up the Cross', according to Scripture. In the Protestant context of humanism, however, the Anglican Christ is very much below woman or that which is feminine, as the sensual manifestation of phenomenal objectivity, corresponding to the tongue, imposes upon His followers from above, in due heathenistic fashion, the masculine aspect of things duly subordinate to the feminine aspect and therefore vulnerable to domination, if not denigration, from such nonconformism as sits enthroned 'on high', in due Puritan and/or Dissenter terms. Either way, whether heathenistic or Christian, Anglican or Catholic, humanism affirms the 'body of Christ', both in terms of the Mass (wafer) and of His body being exposed on the Cross, fit symbol of masculine vegetativeness, and hence of fleshy sin, whether to be accepted in sensuality (Anglican) or rejected, via confession, in favour of the sensible, or ‘reborn’, vegetativeness of cerebral sin, equally phenomenal though demonstrably more Christian. Nevertheless humanism is about man, not woman, still less the Devil or God, and thus its fulcrum, corresponding to knowledge of one kind or another, remains sinful, has reference, in short, to sin rather than to punishment, crime, or grace.

HUMILITY: Having reference to the negative quantitative and essential manifestations of electrons and/or electrinos, humility, or the condition of being humble, if not rendered humble through humiliation, has a phenomenally objective correlation, as applying to the watery realm of chemistry, and is the purgatorial redemption of the feminine, whether in relation to the primary context of chemical spirit (molecular particles) or to the secondary context of chemical soul (elemental wavicles), in sensuality no less than in sensibility.