CONCLUSIONS
1. All power, and hence will, is evil, whether
it be the most evil power of metachemical will, the
more (relative to most) evil power of chemical will, the less (relative to
least) evil power of physical will, or the least evil power of metaphysical
will - in other words, whether it be expressive, compressive, depressive, or
impressive, according to the nature of its doing.
2. All glory, and hence spirit, is good, whether
it be the most good glory of chemical spirit, the more (relative to most) good
glory of metachemical spirit, the less (relative to
least) good glory of metaphysical spirit, or the least good glory of physical
spirit - in other words, whether it be clear, unclear, holy, or unholy,
according to the nature of its giving.
3. All form, and hence ego, is foolish, whether
it be the most formal folly of physical ego, the more (relative to most) formal
folly of metaphysical ego, the less (relative to least) formal folly of metachemical ego, or the least formal folly of chemical ego
- in other words, whether it be reflective, elective, selective, or deflective,
according to the nature of its taking.
4. All content(ment), and hence soul, is wise, whether it be the most
content wisdom of metaphysical soul, the more (relative to most) content wisdom
of physical soul, the less (relative to least) content wisdom of chemical soul,
or the least content wisdom of metachemical soul - in
other words, whether it be sempiternal, paternal,
maternal, or infernal, according to the nature of its being.
5. Each element, be it metachemical
and fiery, chemical and watery, physical and vegetative, or metaphysical and
airy, is composed of combinations of evil, good, folly, and wisdom in different
degrees and/or ways, whether it happens to be objective (and female) or subjective
(and male).
6. In the objective elements of fire and water,
evil and good are primary on account of the particle hegemony, in elemental and
molecular subatomic distinctions, which obtains with them, whereas in the
subjective elements of vegetation and air, by contrast, folly and wisdom are
primary on account of the wavicle hegemony, in
molecular and elemental subatomic distinctions, which therein obtains.
7. Hence whereas evil and good are primary and
folly and wisdom secondary in the objective elements of fire and water, evil
and good are secondary and folly and wisdom alone primary in the subjective
elements of vegetation and air.
8. Power and glory are always primary in metachemistry and chemistry, whereas in physics and
metaphysics, by contrast, power and glory are always secondary, and form and
content(ment) alone primary.
9. Power is always founded upon
elemental-particle and glory upon molecular-particle subatomic distinctions,
whatever the element (in sensuality) or elementino
(in sensibility).
10. Form is always centred upon molecular-wavicle and content(ment) upon elemental-wavicle
subatomic distinctions, whatever the element (in sensuality) or elementino (in sensibility).
11. Metaphysics accordingly affords one a
secondary distinction between the elemental particle protons (in sensuality)
and protinos (in sensibility) of impressive will and
the molecular particle protons and protinos of holy
spirit, as between the least evil kind of power and the less (relative to
least) good kind of glory.
12. Metaphysics accordingly affords one a primary
distinction between the molecular wavicle protons (in
sensuality) and protinos (in sensibility) of elective
ego and the elemental wavicle protons and protinos of sempiternal soul, as
between the more (relative to most) foolish kind of form and the most wise kind
of content(ment).
13. Hence to conceive of metaphysics as being subatomically divisible between the elemental particle
protons and/or protinos of impressive power and the
molecular particle protons and/or protinos of holy
glory on the one hand, that of secondary God and Heaven, but between the
molecular wavicle protons and/or protinos
of elective form and the elemental wavicle protons
and/or protinos of sempiternal
content(ment) on the other hand,
that of primary God and Heaven.
14. To contrast the least evil scientific and/or
poetic power and the less (relative to least) good political and/or dramatic
glory of secondary metaphysics with the more (relative to most) foolish
economic and/or prosodic form and the most wise religious and/or philosophic content(ment) of primary
metaphysics, pretty much as one might contrast rhythm and harmony with melody
and pitch in relation to metaphysical music.
15. To metaphysically distinguish the primary standings
of Ego-God and Soul-Heaven from the secondary standings of Will-God and
Spirit-Heaven as one might distinguish 'the Son' and 'the Risen Son' from 'the
Father' and 'the Holy Ghost', or, in non-theological language, quality and
essence from appearance and quantity.
16. It could also be argued that whereas the primary
God and Heaven, truth and joy, of metaphysics are respectively legislative and
contemplative in their egocentric and psychocentric
(soulful) dispositions, the secondary God and Heaven, truth and joy, of
metaphysics are respectively executive and meditative in their dispositions
towards somatic will and what has been called (see, for instance, The Core
of the Self) psychesomatic spirit.
17. That which causes soul is not so much the ego,
nor even the will, as the spirit from which the self, duly spiritualized,
reacts in the interests of self-preservation.
Hence spirit is the effective cause of the soul, whereas will is the
cause of the spirit, and ego the causative effect of the will.
18. Hence one could plot a progression, within
metaphysics, from wilful cause to soulful effect via the effective cause of the
spirit and the causative effect of the ego, as from elemental particles to wavicles via molecular particles and wavicles.
19. For it does seem that both the causal agencies
are such by dint of their particle basis in elemental and molecular protons
and/or protinos, whereas the effects of these causal
agencies share a common wavicle centre in molecular
and elemental protons and/or protinos.
20. Thus without will there would be no ego,
without 'the Father' no 'Son', but neither would there be any soul without the
spirit, since the 'Risen Son' is only possible on the basis of a reaction from
'the Holy Ghost', and such a reaction, by leading deeper into the self, ends up
closer to 'the Father' without, however, being in any way commensurate with
'Him'.
21. For the self must return to ego in order to
plunge anew into will and embrace the spirit afresh before rejecting it once
more in the interests of the soul, the metaphysical self returning to form
before opting to utilize power to identify with glory and, in rejecting that,
achieve content(ment) for
itself as the reward for having put itself out, via the not-self, on a selfless
limb, so to speak.
22. For the self must always return to itself both
indirectly, as soul, and directly, as ego, and not dally too long with the
selflessness which issues, in spiritual glory, from the not-self, whichever
metaphysical not-self, whether in sensuality (ears) or in sensibility (lungs),
that may happen to be.
23. For in the noumenally
subjective context of metaphysics, the self is primary in its wavicle or effective properties but the not-self and
selflessness are secondary in their particle or causal properties, and as such
the latter are but means for the former to achieve for itself a higher end,
passing, in the process, from profanity to sanctity, Ego-God to Soul-Heaven,
wherein its redemption is secured.
24. Only in metaphysics is soul a genuine end, and
thus contemplative fulfilment for the devotee - be he submasculine
in sensuality or supermasculine in sensibility - of
supreme being; for only in metaphysics is the elemental wavicle
subdivision of the metaphysical subatomic element and/or elementino,
viz. protons (in sensuality) and protinos (in
sensibility), in its per se, or genuine, manifestation, in accordance with its
correlation, more atomically, with air.
25. In physics, by comparison, the elemental wavicle subdivision of neutrons and/or neutrinos
(conventional) or deuterons and/or deuterinos
(radical) is subordinate to the molecular wavicle
subdivision, which accords not with being, and hence soul, but with taking, and
hence ego, in accordance with its correlation, more atomically, with vegetation.
26. In chemistry, by relative contrast, both the
elemental and molecular wavicle subdivisions of
electrons and/or electrinos (conventional) or
positrons and/or positrinos (radical) are subordinate
to the molecular particle subdivision, which accords neither with being nor
taking, soul nor ego, but with giving, and hence spirit, in accordance with its
correlation, more atomically, with water.
27. In metachemistry, by
absolute contrast, both the elemental and molecular wavicle
subdivisions and the molecular particle subdivision of photons and/or photinos are subordinate to the elemental particle
subdivision, which accords neither with being nor taking, nor even with giving,
but with doing, and hence will, in accordance with its correlation, more atomically,
with fire.
28. Hence while being does indeed exist in
physics, chemistry, and metachemistry, it is not the
first-rate being of joy in Heaven, but the second-rate (and 'once bovaryized') being of pleasure in earth, the third-rate
(and 'twice bovaryized') being of pride in purgatory,
and the fourth-rate (and 'thrice bovaryized') being
of love in Hell.
29. For in physics it is not the contented joy of
Heaven which is paramount, but the formal knowledge of man; in chemistry not
the formal knowledge of man, but the glorious pride of purgatory; and in metachemistry not the glorious pride of purgatory, but the
powerful beauty of the Devil.
30. For metaphysics is not that in which quality
is paramount, still less that in which either quantity or appearance are
paramount, but that, by contrast, in which essence is paramount, as the self
rises to the heavenly kingdom of the soul in which joy is the
be-all-and-end-all of everything - power, glory, form, and content(ment) - for all Eternity.
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