SOME CLARIFICATIONS

1. Things proceed by degrees, and my philosophy is no exception, since refinements and corrections are only possible on the basis of prior undertakings, which logically pave the way for them.

2. Take the case, in metaphysics, of the words 'holy', 'wise', and 'grace', which I have tended to use interchangeably, as though they were equivalent. In actuality, they are different.

3. For 'wise' or 'wisdom' is a term that should only be applied to God, whether in the case of 'the Son' or 'the Father', the metaphysical ego, which is primary, or the metaphysical will, which is secondary.

4. Thus we may speak of the wisdom of God, since God alone is wise in being metaphysical or, more specifically, in taking metaphysically in the case of 'God the Son' and in doing metaphysically in the case of 'God the Father', a distinction, after all, between the personal metaphysical self and the personal metaphysical not-self, the ego that is into either the ears (in sensuality) or the lungs (in sensibility).

5. Now just as 'wise' should only be applied to God, so the term 'holy' should only be applied to Heaven, since where God is wise in his grace, Heaven is holy in its peace, whether we are thinking of the primary Heaven of the metaphysical soul or the secondary Heaven of the metaphysical spirit.

6. Thus we should speak of the holiness of Heaven, since Heaven alone is holy in being metaphysical or, more specifically, in giving metaphysically in the case of the spirit and in being metaphysical in the case, the per se case, of the soul - a distinction, after all, between the universal metaphysical not-self and the universal metaphysical self, the airwaves (in sensuality) and/or the breath (in sensibility) that enables the self to achieve redemption in soul, as it rebounds from its accommodation with selflessness to a deeper identification with self than would otherwise be possible.

7. I mentioned the word 'peace' a little while ago, and peace it is that characterizes holiness, just as grace is characteristic of wisdom. For grace and peace are the attributes of wisdom and holiness, of God and Heaven, whether in the primary metaphysical contexts of the ego and the soul, or in the secondary metaphysical contexts of the will and the spirit.

8. Let us turn, briefly, to physics, the elemental realm of vegetation, in which not wisdom and holiness but folly and unholiness are the twin poles of the self on the one hand, and of the not-self on the other hand.

9. As wisdom and holiness correlate with God and Heaven, so folly and unholiness, their physical counterparts, correlate with man and the earth, whether in the primary contexts of ego and soul or, secondarily, in relation to will and spirit.

10. Hence we should speak of the foolish man in relation to either the personal physical self (ego) or the personal physical not-self (will), but of the unholy spirit of earth in relation to the universal physical not-self and the unholy soul of earth in relation to the universal physical self, both of which have rather more to do with the giving and being of pleasure than with the taking and doing of knowledge.

11. Thus the ego that, being physical, is either into the penis (symbol of the flesh) or the brain, the sensuality and sensibility of organic vegetativeness, can only be categorized as foolish, since it is not associated with grace, like the wise ego, but with sin, the personal counterpart to the unholy universality of travail.

12. Thus not grace and peace, symptomatic of wisdom and holiness, of God and Heaven, but sin and travail are the foolish and unholy corollaries of man and the earth.

13. Turning from the male side of the gender fence in metaphysics and physics to its female side in chemistry and metachemistry, we shall find that chemistry, the phenomenal counterpart to physics, is divisible between the goodness of woman and the clearness of purgatory, whether in primary or secondary contexts, since goodness attaches to the personal chemical not-self (will) and personal chemical self (ego) in view of their censorious nature in punishment, while clearness, or clarity, attaches to the universal chemical not-self (spirit) and the universal chemical self (soul) in view of their justness, or the adroitness with which punishment is carried out.

14. Therefore we should speak of the good woman in relation to either the personal chemical not-self or the personal chemical self, but of the clear spirit of purgatory in relation to the universal chemical not-self and the clear soul of purgatory in relation to the universal chemical self, both of which have rather more to do with the giving and being of pride than with the doing and taking of strength.

15. Thus the ego that, being chemical, is either into the tongue (sensuality) or the womb (sensibility), can only be categorized as good, since its association is with punishment, and this is the personal counterpart to the clear universality of justness.

16. Let us turn, finally, to metachemistry, the elemental realm of fire, in which not goodness and clearness but evil and unclearness are the twin poles of the self and the not-self.

17. As goodness and clearness correlate with woman and purgatory, so evil and unclearness, their metachemical counterparts, correlate with the Devil and Hell, both in the primary contexts of will and spirit, and in the secondary contexts of ego and soul.

18. Hence we should speak of the evil Devil in relation to either the personal metachemical not-self (will) or the personal metachemical self (ego), but of the unclear spirit of Hell in relation to the universal metachemical not-self and the unclear soul of Hell in relation to the universal metachemical self, both of which have rather more to do with the giving and being of love than with the doing and taking of beauty.

19. Thus the ego that, being metachemical, is either into the eyes (sensuality) or the heart (sensibility), can only be categorized as evil, since it is not associated with punishment, like the good ego, but with crime, the personal counterpart to the unclear universality of turmoil.

20. Thus not punishment and justness, firmness and adroitness, symptomatic of goodness and clearness, woman and purgatory, but crime and turmoil, cruelty and war, are the evil and unclear correlations of the Devil and Hell.

21. Obviously what applies to the positive, or supreme, manifestations of each duality within any given quadruplicity applies just as much to their negative, or primal, manifestations, except that instead of God and Heaven, one will be speaking of Antigod and Antiheaven; instead of man and earth, antiman and anti-earth; instead of woman and purgatory, antiwoman and antipurgatory; and instead of the Devil and Hell, the Antidevil and Antihell.

22. Thus instead of truth and joy in the self-oriented contexts of supreme metaphysics, falsity and woe in the antiself-oriented contexts of primal metaphysics; instead of knowledge and pleasure in the self-oriented contexts of supreme physics, ignorance and pain in the antiself-oriented contexts of primal physics; instead of strength and pride in the self-oriented contexts of supreme chemistry, weakness and humility in the antiself-oriented contexts of primal chemistry; and instead of beauty and love in the self-oriented contexts of supreme metachemistry, ugliness and hatred in the antiself-oriented contexts of primal metachemistry.

23. Thus instead of calmness and lightness in the not-self contexts of supreme metaphysics, softness and thinness in the antinot-self contexts of primal metaphysics; instead of excitableness and heaviness in the not-self contexts of supreme physics, hardness and thickness in the antinot-self contexts of primal physics; instead of slowness and dimness in the not-self contexts of supreme chemistry, quietness and coldness in the antinot-self contexts of primal chemistry; and instead of quickness and brightness in the not-self contexts of supreme metachemistry, loudness and hotness in the antinot-self contexts of primal metachemistry.

24. For no less than truth and joy are underlined by calmness and lightness in the supreme metaphysical contexts of God and Heaven, so falsity (illusion) and woe are underlined by softness and thinness in the primal metaphysical contexts of Antigod and Antiheaven.

25. And no less than knowledge and pleasure are underlined by excitableness and heaviness in the supreme physical contexts of man and the earth, so ignorance and pain are underlined by hardness and thickness in the primal physical contexts of antiman and the anti-earth.

26. And no less, on the female, or objective, side of the gender fence, that strength and pride are underlined or, rather, overlined (given the primacy of will and spirit) by slowness and dimness in the supreme chemical contexts of woman and purgatory, so weakness and humility are overlined by quietness and coldness in the primal chemical contexts of antiwoman and antipurgatory.

27. And no less than beauty and love are overlined by quickness and brightness in the supreme metachemical contexts of the Devil and Hell, so ugliness and hatred are overlined by loudness and hotness in the primal metachemical contexts of the Antidevil and Antihell.

28. In supreme metaphysics, the truth of the egocentric self is only possible in relation to the calmness of the wilful not-self, just as the joy of the soulful self is only possible in relation to the lightness of the spiritual not-self.

29. In primal metaphysics, the falsity of the egocentric antiself, or negative self, is only possible in relation to the softness of the wilful antinot-self, or negative not-self, just as the woe of the soulful antiself is only possible in relation to the thinness of the spiritual antinot-self.

30. In supreme physics, the knowledge of the egocentric self is only possible in relation to the excitableness of the wilful not-self, just as the pleasure of the soulful self is only possible in relation to the heaviness of the spiritual not-self.

31. In primal physics, the ignorance of the egocentric antiself is only possible in relation to the hardness of the wilful antinot-self, just as the pain of the soulful antiself is only possible in relation to the thickness of the spiritual antinot-self.

32. In supreme chemistry, the strength of the egocentric self is only possible in relation to the slowness of the wilful not-self, just as the pride of the soulful self is only possible in relation to the dimness of the spiritual not-self.

33. In primal chemistry, the weakness of the egocentric antiself is only possible in relation to the quietness of the wilful antinot-self, just as the humility of the soulful antiself is only possible in relation to the coldness of the spiritual antinot-self.

34. In supreme metachemistry, the beauty of the egocentric self is only possible in relation to the quickness of the wilful not-self, just as the love of the soulful self is only possible in relation to the brightness of the spiritual not-self.

35. In primal metachemistry, the ugliness of the egocentric antiself is only possible in relation to the loudness of the wilful antinot-self, just as the hatred of the soulful antiself is only possible in relation to the hotness of the spiritual antinot-self.

36. All the above options, whether supreme or primal, are applicable in both sensuality and sensibility, the outer contexts of 'once-born' metaphysics, physics, chemistry, and metachemistry no less than their inner, or 're-born', counterparts.

37. Thus, in supreme contexts, they are as applicable to the ears as to the lungs (metaphysical), to the phallus as to the brain (physical), to the tongue as to the womb (chemical), and to the eyes as to the heart (metachemical), not to mention their spiritual correlations.

38. In primal contexts, they are as applicable to associations, no matter how tenuous, with the sun no less than with Saturn (metaphysical), with the terrestrial aspect of the earth no less than with Mars (physical), with the moon no less than with the oceanic aspect of the earth (chemical), and with the stellar plane - or a particular star, say the central star of the Galaxy - no less than with Venus (metachemical), not to mention their spiritual correlations.