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SALUTING: There is or would seem to be a salute for every element on every plane in both sensual and sensible (not to mention negative and positive) contexts, a salute which ranges from the Extreme Left (of a scientific parallel in relation to elemental particles) to the Extreme Right (of a religious parallel in relation to elemental wavicles) via the Moderate Left (of a political parallel in relation to molecular particles) and the Moderate Right (of an economic parallel in relation to molecular wavicles), whether with regard to metachemistry, chemistry, physics, or to metaphysics. Crucially, saluting is divisible, on a gender basis, between the objectivity of extended-hand salutes and the subjectivity of clenched-fist salutes, the former female and the latter male. Both alike, however, apply to the plane of mass, whereon the hand and/or fist is placed over the chest; likewise to the plane of volume, whereon the hand and/or fist is brought to the head; likewise to the plane of time, whereon the hand and/or fist is raised on a bent arm; likewise to the plane of space, whereon the hand and/or fist is raised on a straight arm. Now the angle at which either the hand or the fist is held on any given plane will determine whether a molecular or an elemental parallel is to be inferred, since whereas the former is relativistic, the latter will be absolutist, and therefore less a matter of parallel placement of the hand or fist to the person than of a right-angled placement of it such that is at variance with the body or the arm, as the case may be. Thus will a parallel placement of the hand and/or fist suggest molecular symbolism, as germane to politics and economics, while a right-angled placement of the hand and/or fist will suggest an elemental symbolism, as germane to science and religion. Now since science is Extreme Left and religion, by contrast, Extreme Right, it behoves one to argue that a right-angled salute utilizing the left arm will be of a scientific persuasion, whether in objective or subjective contexts, whereas its right arm counterpart, with hand and/or fist held at right-angles to the body, will suggest a religious allegiance, whether in connection with mass, volume, time, or space, depending on the elevation of the salute ... from approximately horizontal to vertical via diagonal and right-angled intermediate positions. Likewise, since politics is Moderate Left and economics, by contrast, Moderate Right, at least in their per se manifestations, it behoves one to argue that a parallel salute utilizing the left arm will be of a political persuasion, whether in objective or subjective terms, whereas its right-arm counterpart, with hand and/or fist held parallel to the body, will confirm an economic allegiance, whether in connection with mass, volume, time, or space, depending, once again, on the elevation of the salute.... Thus saluting passes, I shall contend, from Extreme Left and Moderate Left, with the use of the left arm, to Moderate Right and Extreme Right, with the use of the right arm, whether in relation to sensuality or to sensibility in both negative and positive contexts. With regard to this latter point (and without going into too much detail) there will be certain angular and spatial variants in the saluting methodology such that would enable one, somewhat pedantically perhaps, to make fairly credible distinctions between the one and the other. However that may be, saluting in space-time devolution (noumenal objectivity) will be extended-hand on raised-arm and no less extended-hand on bent-arm; saluting in volume-mass devolution (phenomenal objectivity) will be extended-hand on arm-to-head and no less extended-hand on arm-to-chest; saluting in mass-volume evolution (phenomenal subjectivity) will be clenched-fist on arm-to-chest and no less clenched-fist on arm-to-head; and saluting in time-space evolution (noumenal subjectivity) will be clenched-fist on bent-arm and no less clenched-fist on raised-arm.

SALVATION: To rise, in vegetation and/or air, from sensuality to sensibility, as from mass to volume in mass-volume evolution in the one case and from time to space in time-space evolution in the other case, thereby achieving masculine and/or divine orders, depending on the context, of 'rebirth', the former as from phallus to brain, and the latter as from ears to lungs. Conversely, to rise, paradoxically, from either mass to volume in volume-mass devolution (watery) or from time to space in space-time devolution (fiery), as from womb to tongue in the one case, and from heart to eyes in the other case. Either way, a female regression from vice to virtue, sensibility to sensuality, the regressive counterpart to male salvation from sensuality to sensibility. Thus what suits the one gender is detrimental to the other, bringing a corresponding order of damnation in its train. For the Christ-like drive by males towards salvation in sensibility brings damnation for females, while, conversely, the Heathen-like drive by females towards salvation, or a return to sensuality, brings damnation for males.

SARTORIAL DISTINCTIONS: Social Transcendentalism recognizes four broad sartorial categories, corresponding to each of the elements, viz. dresses, skirts, trousers, and zippersuits. Dresses and skirts, being female in their vaginal objectivity, are respectively metachemical and chemical, whereas trousers and zippersuits, being male in their phallic subjectivity, are respectively physical and metaphysical. Thus it could be contended that whereas the diabolic and the feminine wear dresses and skirts respectively, the masculine and the divine wear trousers and zippersuits respectively, after their respective elemental fashions.

SATAN: Name given to the Devil in Judeo-Christian and even Moslem cultures, wherein the Devil corresponds to a 'Fallen Angel' from the Creator, or 'First Mover', and therefore is regarded as a rebel against God. Social Transcendentalism regards this as implying a stellar/solar distinction between spatial space and sequential time, the superfeminine and the submasculine, noumenal objectivity and noumenal subjectivity, metachemical sensuality and metaphysical sensuality, and is inclined to identify the 'Fallen Angel' context of Satan, corresponding to the solar, with a primal manifestation of God, since God or godliness for it is always associated with noumenal subjectivity, never with noumenal objectivity, which, by contrast, is ever metachemical, and hence diabolic, as appertaining to the female side of the gender divide, wherein things diverge (sensuality) and/or converge (sensibility) in rectilinear (straight line) fashion, due to a vacuous precondition. Hence the 'fall' of Satan becomes the beginnings of godliness in the Cosmos or, at any rate, the Galaxy, while that from which he is alleged to have 'fallen', viz. the 'First Mover', or Jehovah, is regarded as more genuinely diabolic, since of a superfeminine and therefore noumenally objective disposition, as germane to the stellar plane. Paradoxically, it is Jehovah that is a primal, or negative, manifestation of devility, with Satan, by contrast, a primal manifestation of God. It is as if a Nietzschean 'transvaluation of all values' has been brought to bear on this subject, thereby exposing the lie at the roots of Judaic, Christian, and Moslem civilizations, civilizations which fundamentally defer to a female hegemony in due 'once-born' fashion.

SATURN: The negative manifestation of sensible metaphysics, Saturn is conceived as a ball of centripetal gas which is to cosmic (negative) metaphysics what the lungs are to universal (positive) metaphysics. There is no question but that Saturn is of a supermasculine disposition in inner noumenal subjectivity, and corresponds, in planar terms, to spaced space. One might describe Saturn as a 'Risen Angel' compared to or, rather, contrasted with the sun, since it appertains to the plane of space rather than, like the sun, to the plane of time, thereby according with the supermasculine as opposed to the submasculine, to the noumenal subjectivity of spaced space as against the noumenal subjectivity of sequential time.

SCIENCE: The metachemical discipline par excellence, science is everywhere based in elemental particles as that which is primarily concerned with the appearance of things as opposed, like religion, to their essence. Thus it is also the discipline, par excellence, of the will, whether in metachemistry, chemistry, physics, or metaphysics, and consequently the most basic (if negative) and/or least advanced (if positive) approach to life. Science generally denies God when metachemical, because metachemistry is the element of the Devil, as of Hell, but 'bovaryized' science, of which chemistry, physics, and metaphysics are all examples, is less concerned with the diabolic and correspondingly more concerned with the feminine, the masculine, or the divine aspect of things, depending on the context.

SCULPTURE: Relatively speaking, the vegetative, or masculine, art form par excellence, which is centred in form and is thus the quintessence of egocentricity, whether in mass or in volume, sensuality or sensibility, figures or busts. Other types of sculpture, e.g. ceramics, reliefs, carvings, could best be described as 'bovaryizations' of the sculptural art form, as approximating to water, fire, or air from a necessarily vegetative base. Sculpture is the masculine counterpart, by and large, to literature, and should serve as a suitable backdrop to music, given its physical properties.

SCULPTURAL SUBDIVISIONS: Sculpture conceived as being subdivisible into figures, the physical per se of sculpture; carvings, the quasi-metaphysical 'bovaryization' of sculpture; reliefs, the quasi-metachemical 'bovaryization' of sculpture; and ceramics, the quasi-chemical 'bovaryization' of what, in relation to sculpture proper, viz. figures, is a physical art form par excellence.

SECONDARY: Denotes the subordinate aspects of an element as against its primary aspects. Thus ego and soul, corresponding to the self in their unredeemed and redeemed manifestations, are secondary in the objective elements (of metachemistry and chemistry), whereas will and spirit, corresponding to the not-self and to selflessness, are secondary in the subjective elements (of physics and metaphysics).

SECONDARY COMPETITIVENESS: Extends, in male vein, from elemental particles to molecular particles in both sensual and sensible manifestations of physics and metaphysics, as from physical science (physics) and politics (republicanism) to metaphysical science (ontology) and politics (totalitarianism), neutrons and/or neutrinos to protons and/or protinos.

SECONDARY CO-OPERATIVENESS: Extends, in female fashion, from molecular wavicles to elemental wavicles in both sensual and sensible manifestations of metachemistry and chemistry, as from metachemical economics (communism) and religion (fundamentalism) to chemical economics (socialism) and religion (nonconformism), photons and/or photinos to electrons and/or electrinos.

SECONDARY ELEMENTS: Vegetation and air, corresponding to the phenomenal subjectivity of mass-volume evolution and to the noumenal subjectivity of time-space evolution, are definable as secondary elements, since they are centred in subjectivity and accordingly reflect a male disposition to diverge (sensuality) and/or converge (sensibility) in curvilinear, or circular, vein, as from a plenum.

SECONDARY SEX: Males, and by implication men, are regarded as secondary rather than primary on account of their subjective dispositions to diverge (sensuality) and/or converge (sensibility) in curvilinear, or indirect, terms, such that is due, in no small part, to a bias for vegetation and air over fire and water. Hence males, including both upper-class divinity (submasculinity and/or supermasculinity) and lower-class masculinity (lower and/or higher), are the secondary sex, and will only be hegemonic or, more correctly, delivered from the dominance of females whenever and wherever sensible, or ‘reborn’, criteria are paramount, as they are bound to be in a religious, or Christian, age and/or society.

SELECTIVE: Denoting the noumenally objective nature of metachemical ego, the secondary ego of those affiliated, through diabolic form, to space-time devolution.

SELF: The self is both physiological and psychological/psychic, both the central nervous system (including the brain stem) and those aspects of it which are identifiable with psyche. Hence the self is the deepest and oldest part of the total body, or, more precisely, is that around which the various organs and structures of the body have formed in the course of time. The self is the beginning (physiologically) and the end (psychically), the brain stem/id beginning and the ego/soul end, both of which avail of will and spirit, not-self and selflessness, to achieve their respective goals, the former unconsciously, the latter consciously. But there is not just one self. Selves come in different shapes and sizes, so to speak, from metachemical and chemical to physical and metaphysical, and these differences depend, to a significant extent, not only upon race and its elemental correlations, but also upon such factors as gender and class, the latter of which has a lot to do with build, viz. width and height. Each person has one self, but the world or life is the arena in which the various types of self jostle and compete, after their different elemental fashions.

SENSES: Concerned with the outer rather than the inner, the senses have a bearing on sensuality as opposed to sensibility, and are therefore identified by me with 'once-born' contexts, whether with regard to the eyes, the tongue, the phallus, or the ears.

SENSIBILITIES: Concerned with the inner rather than the outer, the sensibilities have a bearing on sensibility as opposed to sensuality, and are therefore identified by me with ‘reborn’ contexts, whether with regard to the heart, the womb, the brain, or the lungs.

SENSIBILITY: That which pertains to the organs of inner sense, the sensibilities, and has a ‘reborn’ connotation in consequence of its Christian-like nature, a nature more advantageous to males than to females.

SENSUALITY: That which pertains to the organs of outer sense, the senses, and has a 'once-born' connotation in consequence of its heathenistic nature, a nature more advantageous to females than to males.

SEXES: Mankind are divisible between the objectivity of females, rooted in a vacuum, and the subjectivity of males, centred in a plenum, with those on the one side of the gender fence broadly corresponding to fire and water, evil and good, and those on the other side of it broadly corresponding to vegetation and air, folly and wisdom. Thus the sexes are in no sense equal, or the same, but stand in a kind of antithetical relationship to each other which is the source of both attraction and misunderstanding, admiration and suspicion. In general terms it could be said that women stem from the Devil, as from noumenal objectivity, but that men, when not overly foolish, aspire towards or actually achieve the noumenal subjectivity of God. This is not, however, the worldly rule but, rather, the otherworldly exception.

SEXUAL SLANG: To contrast the 'snogging' of space, whether spatial or spaced, with the 'frigging' of time, whether sequential or repetitive, and each of these noumenal sexual options with the 'sodding' of volume, whether volumetric or voluminous, and the 'fucking' of mass, whether massive or massed.

SEXUALITY: If heterosexuality is the sexuality of the world, or of an amoral compromise between feminine and masculine, watery and vegetative elements, then homosexuality and lesbianism are arguably post-worldly and thus less indicative of a compromise between one aspect of the worldly totality and another ... than symptomatic of the splitting asunder of such a compromise in the interests of sexual deliverance from the world. This, at any rate, would be the case where the strictly phenomenal planes of mass and volume were concerned, though time and space would have less to do with chemistry or physics, femininity or masculinity, than with metachemistry or metaphysics, devility or divinity, as in the use of orgasm-oriented gadgets and plastic inflatables (or so-called 'sex dolls'), the latter of which would be more applicable, I feel confident, for those of a deeply metaphysical disposition who preferred to ride air, so to speak, than to listen to it. Be that as it may, there is no doubt in my mind that lesbianism, homosexuality, and inflatable intercourse are the modes of sexuality that could be regarded as loosely paralleling the triadic Beyond, wherein the world had been 'rent asunder', and both civilized femininity and natural masculinity were subordinate to cultural divinity, like nonconformism and humanism to transcendentalism. Heterosexuality in such a context would be less than sexually reflective of post-worldly and, indeed, otherworldly norms, as would various types of correlative sex, including anal intercourse, masturbation, voyeurism, fellatio, cunnilingus, etc, while reproduction would increasingly stem from science rather than sex.

'SHADOW SELVES': A rather Jungian term, but, nevertheless, one I shall persist in using if only to define the particle-based 'shadows' to the wavicle-centred selves, be those selves, or aspects of the self, egocentric, psycho-eccentric, or psychoconcentric. Thus the unconscious self or, more correctly, somatic not-self is the 'shadow self' to the conscious self, as will to ego, while the supersomatic (psychesomatic) not-self (selflessness) is the 'shadow self' to the superconscious self, as spirit to mind, and the subsomatic not-self or, rather, self (for subsoma is the one kind of soma affiliated to the self) is the 'shadow self' to the subconscious self, as id to soul. In all cases, the 'shadow self', or soma, is of a particle disposition, whether as will, spirit, or id, while the self, or psyche, is of a wavicle disposition, whether as ego, mind, or soul. The will is the particle 'shadow' of the ego, the spirit the particle 'shadow' of the mind, and the id the particle 'shadow' of the soul, whatever the elemental context. To the extent that the 'shadow selves' precede the higher selves, or psychic aspects of the self, it could be argued that ego is no less dependent on the prior existence of will than ... mind upon the prior existence of spirit ... and soul upon the prior existence of the id. Thus the self requires the not-self, whether consciously, superconsciously, or subconsciously, since consciousness is only intelligible in relation to unconsciousness (somatic not-self), superconsciousness only intelligible in relation to super-unconsciousness (somatic selflessness), and subconsciousness only intelligible in relation to sub-unconsciousness (somatic selfishness), even as it sets itself up against it as that which stands to it in a superior, i.e. wavicle-centred, relationship. Just as the ego oscillates between the mind and the soul, superconsciousness and subconsciousness, so the will, for its part, oscillates between the spirit and the id, super-unconsciousness and sub-unconsciousness, oscillations which underline the 'conscious' oscillations of the psyche and keep them afloat. For no sooner does the conscious self react from superconsciousness to subconsciousness than the somatic not-self reacts from somatic selflessness to somatic selfishness, spirit to id, prior to returning, at the ego's behest, to will. In fact, consciousness follows from unconsciousness, not vice versa, since 'structure' precedes or underlies 'superstructure', soma the psyche. Speaking in quasi-Schopenhauerian terms, one could argue that if the world is not exactly divisible between will and representation (idea), it is certainly divisible between will and ego, since the id, or subwill, is the 'shadow self' of the soul, or subego; the will is the 'shadow self' of the ego; and the spirit, or superwill, is the 'shadow self' of the mind, or superego.

SIN: Sin is vegetative, and hence masculine, not watery, fiery, or airy, but physical and associated, one way or another, with knowledge. Sin is just as evident in sensibility as in sensuality, in ‘reborn’ as in 'once-born' contexts, for sin is ever relative to the mass-volume axis of vegetative evolution, as, in positive terms, from phallus to brain. And sin, being knowledgeable, is the epitome of folly.

SLOWNESS: Essential attribute of water, slowness is germane to chemical soul.

SMOOTHNESS: Quantitative attribute of water, smoothness is germane to chemical spirit.

SOCIAL TRANSCENDENTALISM: The ideological philosophy of 'Kingdom Come', which reflects a Superchristian bias and belief in the desirability of a post-worldly order in which religious sovereignty is the presiding norm, a norm delivering the People not only from 'sins and/or punishments (depending on their gender, whether literally or ethnically) of the world', viz. political sovereignty, but also from the Christian religion, with its Protestant/Catholic schismatic dichotomy and fundamentalist adherence, via the Old Testament, to God as Creator, viz. Jehovah. Thus Social Transcendentalism is nothing less, in this regard, than the basis of a new religion which allows for salvation from the world, not to mention religious theocracy, in the interests of self-realization in a triadic Beyond that would be served and/or administered, in conjunction with society generally, from a structural standpoint commensurate with 'Kingdom Come', the nature of which would be loosely totalitarian. Social Transcendentalism is also, and more importantly, a complete philosophy in itself, which goes beyond previous philosophies in its scope and profundity, its interpretation of life, and, above all, its concept of human destiny in relation to a post-human future of infinite scope.

SOFTNESS: Qualitative attribute of air, softness is germane to metaphysical ego.

SOMA: Soma stands to psyche as unconsciousness to consciousness, or particles to wavicles, in that soma is the existence underlying experience. One could - and I believe should - distinguish between the not-self (soma-proper) as unconscious, the selfless (emanational soma, or supersoma) as super-unconscious, and the selfish (instinctual soma, or subsoma) as sub-unconscious, as one would distinguish will and spirit from the id.

SOUL: The deepest aspect of the self, be that self metachemical, chemical, physical, or metaphysical, the soul is therefore subconscious in its emotional essence. In fact, soul is everywhere wise, the epitome of wisdom, and the redemption, in consequence, of the ego, whatever the element to which it primarily or secondarily, depending on the context, appertains. Thus soul is the wise aspect of the self as against its foolish aspect (the ego), the aspect that has reference to contentment as against form. And soul is everywhere the essence of things, the goal of self, though only in metaphysics is it truly the end, since of a per se constitution in keeping with the mystical essence of the metaphysical element, viz. air, as that which most accords, in its subnatural basis, with the subconsciousness of soul.

SPACE: Space can be either spatial or spaced, sensual or sensible, with a distinction between the superfeminine at one end of the plane in question and the supermasculine at the other end, the end that, in my philosophy, has reference to ‘reborn’ metaphysics as opposed to 'once-born' metachemistry. Thus there is no contiguity between spatial space and spaced space, but, rather, an antithesis between diabolic sensuality and divine sensibility, the eyes and the lungs in organic supremacy and/or the stellar plane and Saturn in inorganic primacy. Space is both the beginning and the end of things, the beginning of them in the Devil-of-Devils/Hell-of-Hells, and the end of them in the God-of-Gods/Heaven-of-Heavens, the former appertaining to the photon and the latter to the protino.

SPIRIT: Any manifestation of elemental selflessness, be it fiery, watery, vegetative, or airy, to which the self defers via the will, or not-self, in the process of achieving its redemption in soul (oversoul). Spirit is not of the self and therefore it is simply a means for the self, as more fundamentally, is the will (of any given not-self). Spirit is commensurate with goodness and glory, in all elemental contexts, both negative and positive, as well as in both sensuality and sensibility, and has a molecular-particle correlation that finds its per se manifestation in water, the feminine element par excellence. But if the chemical spirit of water is first-rate selflessness, then the metachemical spirit of fire is second-rate selflessness, the metaphysical spirit of air third-rate selflessness, and the physical spirit of vegetation fourth-rate selflessness, so that spirit descends from water to vegetation via fire and air. Only in water and fire is spirit primary, whereas in vegetation and air it is distinctly secondary, the one being, as unholy spirit, a fourth-rate manifestation of it and the other being, as holy spirit, third-rate. Nevertheless, whatever the type of spirit, spirit is always about giving, never about taking.

SPRING: Physical season of the year par excellence, during which vegetation (earth) is the prevailing element.

STRENGTH: A feminine attribute applicable to volume-mass devolution, strength is the positive manifestation of chemical will (primary) and of chemical ego (secondary), and thus, compared to beauty, is a second-rate order of power and, contrasted with knowledge, a fourth-rate order of form. In fact, one could describe primary strength as the positive manifestation, in conventional contexts, of electron and/or electrino elemental particles, and secondary strength as the positive manifestation of electron and/or electrino molecular wavicles (not to mention, in more radical terms, their positron and/or positrino counterparts), with a phenomenally objective correlation as applicable to the watery realm of chemistry.

SUBATOMIC RATIOS: Fourfold subdivisions of any given element, be it in sensuality or in sensibility, which either descends (objectively) from most particle/least wavicle to least particle/most wavicle via more (relative to most) particle/less (relative to least) wavicle and less (relative to least) particle/more (relative to most) wavicle or, alternatively, ascends (subjectively) from least wavicle/most particle to most wavicle/least particle via less (relative to least) wavicle/more (relative to most) particle and more (relative to most) wavicle/less (relative to least) particle, as, in general terms, from science to religion via politics and economics in both metachemistry/chemistry (objective) and physics/metaphysics (subjective), whether negatively (in primacy) or positively (in supremacy).

SUBCONSCIOUS: Having to do with the soulful aspect of things, whether with regard to love, pride, pleasure, or joy (if positive) or to hatred, humility, pain, or woe (if negative), the subconscious is that aspect of the self which lies buried in the psyche and which is deeper, in every sense, than the conscious self, or ego, as that which can only approach it indirectly, via superconscious 'bovaryization' of itself through spirit, and thus on the rebound from one extreme to another, an extreme of spiritual selflessness to an extreme, more congenial to the self, of emotional selfishness or, more correctly, selfhood, as from 'quantity' to essence. Thus whereas the conscious self, centred in ego, is stretched away from itself through the spirit, whatever spirit that may happen to be, it is brought more intimately in contact with itself through soul, which is subconscious.

SUBEGO: The subconscious aspect of the self to which the self returns after being out on a superconscious limb, so to speak, as a result of spiritual quantification. Otherwise known as the soul, the subego is not a permanent condition but one from which the self as ego will return in the interests of conscious equilibrium. For although the self is capable of extremes, such extremes, whether psychical or emotional, are tangential to ego, and therefore temporary resting places from which it must return to its true centre.

SUBFEMININE: Whatever is subfeminine is diabolic and/or infernal in sensibility as opposed to sensuality, and therefore corresponds to repetitive time, whether negatively, in relation to ugliness and hatred, or positively, in relation to beauty and love. Either way, the subfeminine is the damnation of the superfeminine, to the extent that it corresponds to metachemical sensibility rather than to metachemical sensuality, to the photino rather than to the photon, and accordingly entails a diagonal fall, or descent, from space to time, as from noumenally objective (metachemical) virtue to noumenally objective (metachemical) vice.

SUBMASCULINE: Whatever is submasculine is divine and/or sublime in sensuality as opposed to sensibility, and therefore corresponds to sequential time, whether negatively, in relation to falsity and woe, or positively, in relation to truth and joy. As a 'Fallen Angel' from the 'Unfallen Angel', viz. Jehovah, Satan is himself of a submasculine status vis-à-vis a superfeminine 'First Mover', albeit in relation to primacy rather than supremacy. For the submasculine is everywhere the beginnings of God or godliness, and this applies as much to Satan as to his supreme, or positive, counterpart, David, the 'shepherd boy' turned king, except that, in the latter case, one is thinking more in terms of an ears parallel (universal) than of a sun parallel (cosmic).

SUBNATURAL: That which is subnatural is metaphysical, and hence airy, the element which corresponds, in its mystical essences, to the oversoul per se, or metaphysical subconsciousness.

SUMMER: Metachemical season of the year par excellence, during which fire is the prevailing element.

SUN: The negative manifestation of sensual metaphysics, the sun is conceived as a ball of centrifugal gas which is to cosmic (negative) metaphysics what the ears are to universal (positive) metaphysics. There is no question but that the sun is of a submasculine disposition in outer noumenal subjectivity, and corresponds, in planar terms, to sequential time. I have also tended to identify the sun with Satan and vice versa, since it is in the position of a 'Fallen Angel', viz. solar star, vis-à-vis the stellar plane, of which the central star of the Galaxy would appear to be the principal example of an 'Unfallen Angel', viz. Jehovahesque parallel.

SUPERBEING(S): Social Transcendentalist concept of post-human life form lying, hypothetically, beyond the superman, or cyborg transition from man to what lies beyond him, in which the central nervous system (minus the backbrain, though not, of course, the brain stem) would be artificially supported and sustained in collectivized contexts with effect to nonconformist (watery), humanist (vegetative), and transcendentalist (airy) religious commitments at each tier of the triadic Beyond, the whole being effectively antithetical to those pre-human life forms generically termed apes.

SUPERCONSCIOUS: Having to do with the psychic aspect of things, whether with regard to fire, water, vegetation, or air, the superconscious transmutation of the egocentric self is due to the quantification of quality, and is inevitably something from which the ego-bound self will react in the interests of self-preservation. For the spirit, being super-unconscious or, more correctly, supersomatic, is selfless, and thus a threat to self. Superconsciousness, not being endemic to the self, can only be a temporary, transient condition, not an end-in-itself but, due to its psychic nature, a means to a better end for the self, the end, namely, of the soul or, at any rate, of what has elsewhere been termed the oversoul, since it is distinct from the soul of the self per se, being, if anything, a profounder manifestation of ego. The psyche that is superconscious is such by dint of the spirit or, more generally, of spirit (whatever the element), and spirit as such, being supersomatic, is alien to psyche and therefore problematic to it.

SUPERCROSS: Name given to the Y-like emblem, effectively amounting to an inverted CND symbol with both feminine and masculine signs attached, of Social Transcendentalism, intended to signify a Superchristian transmutation and transcendence of the Christian Cross.

SUPEREGO: The conscious self becomes superegocentric, i.e. psycho-eccentric, when it is quantified by spirit, whatever the type of spirit, and thus passes from psychology to psyche, achieving a superconscious standing in reflection of a super-unconscious (supersomatic) influence, from which psychic extreme it will react (psychoconcentrically) under pressure of the self conceived egocentrically.

SUPERFEMININE: Whatever is superfeminine is diabolic and/or infernal in sensuality as opposed to sensibility, and therefore corresponds to spatial space, whether negatively, in relation to ugliness and hatred, or positively, in relation to beauty and love. Whether in relation to Jehovah or to King Saul, inorganic or organic 'First Movers', the superfeminine is metachemically sensual, and therefore of the photon, the Devil-of-Devils and Hell-of-Hells, in particle/wavicle dichotomy.

SUPERMAN: Social Transcendentalist concept, deriving in part from Nietzsche, for that which lies, hypothetically, beyond man but is, nonetheless, not completely post-human, since more of a transitional actuality having distinctly cyborg-oriented overtones which should pave the way, once certain technological and genetic developments, including removal of the backbrain, have come to pass, for the post-human life forms of the Millennium proper, viz. Superbeings, Supra-beings, and Ultra-beings. Certainly, Social Transcendentalism concurs with Nietzsche that man is something that should be overcome, though it would contend that there are definite stages to his overcoming, of which the superman is but the first and least radical.

SUPERMASCULINE: Whatever is supermasculine is divine and/or sublime in sensibility as opposed to sensuality, and therefore corresponds to spaced space, whether negatively, in relation to falsity and woe, or positively, in relation to truth and joy. Either way, the supermasculine is the salvation of the submasculine, to the extent that it corresponds to metaphysical sensibility rather than to metaphysical sensuality, to the protino rather than to the proton, and accordingly entails a diagonal rise, or ascent, from time to space, as from noumenally subjective (metaphysical) vice to noumenally subjective (metaphysical) virtue.

SUPERNATURAL: That which is supernatural is chemical, and hence watery, the element which corresponds, in its gnostical quantities, to the spirit per se, or chemical super-unconsciousness (supersoma).

SUPRA-BEING(S): Social Transcendentalist concept of post-human life lying, hypothetically, beyond the Superbeings, in which the central nervous system (minus the right-midbrain in addition to the backbrain) would be artificially supported and sustained in collectivized contexts with effect to humanist (vegetative) and transcendentalist (airy) religious commitments, as at tiers two and three (top) of the triadic Beyond, the whole being effectively antithetical to those pre-simian life forms generically termed trees.

SUPREME: Whatever is supreme is positive, and hence organic, whether in sensuality or in sensibility. Hence not only supreme being, but supreme doing, supreme giving, and supreme taking are equally eligible for consideration as manifestations of organic supremacy, which ranges from the universal to the personal, as from noumenal to phenomenal elemental planes.