IDEOLOGICAL DEFINITIONS

1. Because metachemistry is fundamental to chemistry, it is identifiable with fundamentalism, as with fire.

2. Because metaphysics transcends physics, it is identifiable with transcendentalism, as with air.

3. In between, and lower down, than fundamentalism and transcendentalism come what may be called the nonconformism of chemistry and the humanism of physics, like water and vegetation in between fire on the one hand and air on the other.

4. Such broad-based definitions require to be clarified in terms of subdivisible categories in sensuality and sensibility, outer sense and inner sense, whether negatively or positively.

5. There are four ways of subdividing such definitions, and they are as follows: elemental particles; molecular particles; molecular wavicles; and elemental wavicles.

6. These subdivisions could more simply be described in terms of materialism, realism, naturalism, and idealism - materialism correlating with elemental particles, realism with molecular particles, naturalism with molecular wavicles, and idealism with elemental wavicles, so that the first and fourth are absolute, but the second and third relative. Now I hold to the view that they are applicable to each of the general definitions in terms of a correspondence to science, politics, economics, and religion.

7. Thus a direct correlation may be inferred to exist between materialism and science in relation to the absolutism of elemental particles; between realism and politics in relation to the relativity of molecular particles; between naturalism and economics in relation to the relativity of molecular wavicles; and between idealism and religion in relation to the absolutism of elemental wavicles.

8. Therefore I hold that just as a Materialist must be scientific, so a Realist can only be political.

9. Likewise I maintain that just as a Naturalist can only be economic, so an Idealist must be religious.

10. What the above categories do not tell us, however, is what kind of Materialist or Realist or Naturalist or Idealist. For if there are four broad-based definitions of ideology in relation to the elements, viz. fire, water, vegetation (earth), and air, then there are at least four different ways, in both sensuality and sensibility (not to mention with regard to negative as well as positive contexts), of being either materialist, realist, naturalist, or idealist.

11. Which is equivalent to saying that there are at least four different ways of being scientific, political, economic, or religious.

12. And such ways, as we have seen, are in terms of fundamentalism, nonconformism, humanism, and transcendentalism.

13. Thus, to take a single example, that of religion, one can be an Idealist, or religious person, in relation to fundamentalism, nonconformism, humanism, or transcendentalism, i.e. with regard to fire, water, vegetation, or air, with metachemical, chemical, physical, and metaphysical implications.

14. Thus an Idealist is not a specific type of religious person; he is simply a religious person as opposed to, say, a scientific or even a political person.

15. And, being a religious person, he can be a Fundamentalist, a Nonconformist, a Humanist, or a Transcendentalist, and thus be religious, or idealistic, in one of four different ways (in both sensuality and sensibility) - from fourth- to first-rate via third- and second-rate orders of idealism.

16. For the per se mode of religion, as of idealism, is of course transcendentalism, the metaphysical mode of religion, and therefore only that man (a god) whose idealism is of the air can be accounted a first-rate Idealist, since air, being essential, is the per se element of religion, and hence of idealism.

17. By contrast, the man whose idealism is of vegetation (earth) is a second-rate Idealist (Humanist), since vegetation is the per se element of economics, and hence of naturalism.

18. Contrariwise, the man or, better, woman whose idealism is of water is a third-rate Idealist (Nonconformist), since water is the per se element of politics, and hence of realism.

19. By contrast, the woman (a devil) whose idealism is of fire is a fourth-rate Idealist (Fundamentalist), since fire is the per se element of science, and hence of materialism.

20. Thus we may conclude that idealism, and therefore religion, is only first-rate in metaphysics, whereas in physics it is second-rate, in chemistry third-rate, and in metachemistry fourth-rate - the idealism, in this latter context, of fundamentalism as opposed, in ascending order, to the idealisms of nonconformism, humanism, and transcendentalism.

21. Therefore idealism is germane to the religious subdivision of any given element, the subdivision that correlates with elemental wavicles, which is the essential subdivision thereof.

22. Air being the essential element par excellence, the element of being through soulful contentment, it follows that the most essential mode of idealism can only be metaphysical, the idealism, as has been said, of transcendentalism, or the religious per se, wherein the soul, or essence of the self, is truly essential.

23. By contrast, vegetation being the qualitative element par excellence, the element of taking through egocentric form, it follows that idealism associated with vegetation, which we term religious humanism, can only be more (relative to most) essential ... in view of the qualitative per se, in naturalism, of vegetation, the physical element.

24. Contrariwise, water being the quantitative element par excellence, the element of giving through spiritual glory, it follows that idealism associated with water, which we term religious nonconformism, can only be less (relative to least) essential ... in view of the quantitative per se, in realism, of water, the chemical element.

25. By contrast, fire being the apparent element par excellence, the element of doing through wilful power, it follows that idealism associated with fire, which we term religious fundamentalism, can only be least essential ... in view of the apparent per se, in materialism, of fire, the metachemical element.

26. Thus although elemental wavicles are to be found in all elements, it is only in the metaphysical element (of air) that such a subdivision, corresponding to idealism, is fully commensurate with the nature, in essence, of the element in question.

27. The physical element (of vegetation) has a qualitative nature in which not elemental wavicles but molecular wavicles are the principal subdivision, in keeping with its naturalistic bias, in humanism, towards economics.

28. The chemical element (of water) has a quantitative nature (supernature) in which not molecular wavicles but molecular particles are the principal subdivision, in keeping with its realistic bias, in nonconformism, towards politics.

29. The metachemical element (of fire) has an apparent nature (unnature) in which not molecular particles but elemental particles are the principal subdivision, in keeping with its materialistic bias, in fundamentalism, towards science.

30. Only the metaphysical element (of air) has an essential nature (subnature) in which elemental wavicles are the principal subdivision, in keeping with its idealistic bias, in transcendentalism, towards religion.

31. Whereas the materialism of science affirms the will, the idealism of religion affirms the soul - the difference between appearance and essence, elemental particles and elemental wavicles.

32. Whereas the realism of politics affirms the spirit, the naturalism of economics affirms the ego (mind) - the difference between quantity and quality, molecular particles and molecular wavicles.

33. Since photons (in sensuality) and photinos (in sensibility) appertain to the noumenal objectivity, in metachemistry, of space-time devolution, or the diagonal descent of noumenal objectivity from spatial space to repetitive time, it could be said that photons/photinos are the elements/elementinos par excellence of materialism.

34. Since protons (in sensuality) and protinos (in sensibility) appertain to the noumenal subjectivity, in metaphysics, of time-space evolution, or the diagonal ascent of noumenal subjectivity from sequential time to spaced space, it could be said that protons/protinos are the elements/elementinos par excellence of idealism.

35. Since electrons (in sensuality) and electrinos (in sensibility) appertain to the phenomenal objectivity, in chemistry, of volume-mass devolution, or the diagonal descent of phenomenal objectivity from volumetric volume to massed mass, it could be said that electrons/electrinos are the elements/elementinos par excellence of realism.

36. Since neutrons (in sensuality) and neutrinos (in sensibility) appertain to the phenomenal subjectivity, in physics, of mass-volume evolution, or the diagonal ascent of phenomenal subjectivity from massive mass to voluminous volume, it could be said that neutrons/neutrinos are the elements/elementinos par excellence of naturalism.

37. The elemental particles of materialism conduce towards competitiveness, and never more so than in the metachemical contexts (in both photon sensuality and photino sensibility) of fundamentalism.

38. The molecular particles of realism conduce towards co-operativeness, and never more so than in the chemical contexts (in both electron sensuality and electrino sensibility) of nonconformism.

39. The molecular wavicles of naturalism conduce towards collectivism, and never more so than in the physical contexts (in both neutron sensuality and neutrino sensibility) of humanism.

40. The elemental wavicles of idealism conduce towards individualism, and never more so than in the metaphysical contexts (in both proton sensuality and protino sensibility) of transcendentalism.

41. Thus it could be said that whereas it is of the Devil's nature to be competitive, it is of woman's nature to be co-operative - the former in relation to fire and the latter in relation to water.

42. Likewise it could be said that whereas it is of man's nature to be collectivistic, it is of God's nature to be individualistic - the former in relation to vegetation and the latter in relation to air.

43. From which it can be deduced that whereas fire is the competitive element par excellence, water, by contrast, is the co-operative element par excellence.

44. And that whereas vegetation is the collectivistic element par excellence, air, by contrast, is the individualistic element par excellence.

45. The metachemical competitiveness of the Devil contrasts with the chemical co-operativeness of woman, as evil with goodness.

46. The physical collectivism of man contrasts with the metaphysical individualism of God, as folly with wisdom.

47. Every Materialist is competitive, but the Fundamentalist is the most competitive, after the manner of the per se manifestation, in metachemistry, of science.

48. Every Realist is co-operative, but the Nonconformist is the most co-operative, after the manner of the per se manifestation, in chemistry, of politics.

49. Every Naturalist is collectivistic, but the Humanist is the most collectivistic, after the manner of the per se manifestation, in physics, of economics.

50. Every Idealist is individualistic, but the Transcendentalist is the most individualistic, after the manner of the per se manifestation, in metaphysics, of religion.

51. To be against nature in the unnature of metachemical materialism is the competitive fate of the scientific Fundamentalist.

52. By contrast, the political Nonconformist (to scientific fundamentalism) lives the supernatural nature of co-operation with his or, rather, her kind in chemical realism.

53. Contrariwise, the economic Humanist lives the natural nature of collectivism with his kind in physical naturalism.

54. By contrast, the religious Transcendentalist (of economic humanism) lives the subnatural nature of individualism with his self in metaphysical idealism.

55. Thus do the will per se, the spirit per se, the ego per se, and the soul per se pursue their respective fates in conjunction with the materialism of fire, the realism of water, the naturalism of vegetation (earth), and the idealism of air.

56. Competitiveness and co-operativeness pertain, in their respective relationships with the will and the spirit, to the female side of life, wherein the not-self is primary and the self secondary.

57. Collectivism and individualism pertain, in their respective relationships with the ego and the soul, to the male side of life, wherein the self is primary and the not-self secondary.

58. Thus both competitiveness and co-operativeness are objective, in keeping with their respective associations with elemental particles and molecular particles, as specifically germane to metachemistry and chemistry.

59. Thus both collectivism and individualism are subjective, in keeping with their respective associations with molecular wavicles and elemental wavicles, as specifically germane to physics and metaphysics.

60. By and large the State encourages competitiveness and/or co-operativeness, whereas the Church encourages collectivism and/or individualism - competitiveness and individualism appertaining to upper-class (noumenal) manifestations of the State and the Church; co-operativeness and collectivism, by contrast, appertaining to lower-class (phenomenal) manifestations thereof.

61. Goodness triumphs over evil when co-operativeness supersedes - partially if not, in the nature of things, entirely - competitiveness, like woman superseding the Devil, or femininity superseding devility.

62. Wisdom triumphs over folly when individualism supersedes - partially if not, in the nature of things, entirely - collectivism, like God superseding man, or divinity superseding masculinity.

63. So it is that, as a writer, the wisdom of my philosophy has triumphed over the folly of fiction, with its collectivism of characters bogged down in a narrative plot.

64. The Catholic Confessional can be regarded as constituting a vehicle whereby moderate individualism, commensurate with humanism, is given due ecclesiastical encouragement.

65. Such moderate individualism is compatible with the pseudo-grace of verbal absolution which the sinful penitent receives via a priest in due process of extricating himself, through confession, from the collectivity, i.e. the general church-going masses, or congregation.

66. In contrast to confession, the Mass celebrates, through the sublimated 'body of Christ', the collective, for it is available to the congregation in general and is not therefore specifically individualistic.

67. With its fulcrum in sin, however, Christianity remains indubitably a lower-class religion in which folly tends to overshadow wisdom, the sinful collectivity overshadowing the penitential individual, who, in any case, is anything but a wise individual per se.

68. For man in the mass is ever sinful, and the Mass, or Eucharist, is but a symbolic confirmation - and affirmation - of such a collectivistic condition.

69. Collectivistic religion is by definition worldly and inferior, in its humanistic imperfections, to the otherworldly transcendentalism of genuine religion, which can only be individualistic.

70. I would like to think that my own (Social Transcendentalist) contribution to the development of individualistic religion will one day lead to a situation in which authentic grace is granted every encouragement to flourish on the wings of transcendental meditation, such that could only be cultivated in private, which is to say, in individual cubicles within any given meditation centre.

71. A special building that guarantees one peace and quiet would be commensurate with the attainment of religious sovereignty and the right thereby to idealistic self-realization at a variety of tier-levels - nonconformist, humanist, and transcendentalist - of the triadic Beyond within the overall parameters of Social Transcendentalism (as described in certain previous texts).

72. The higher one ascended in a meditation centre, which I envisage as taking the form of a curvilinear tower, the more privacy one could expect to find, since individualism requires a transcendentalist precondition, in contrast to the collectivism of humanism and the co-operativeness of nonconformism.

73. With regard to transcendentalism generally, I should like to distinguish between the competitive individualism of scientific transcendentalism; the co-operative individualism of political transcendentalism; the collectivistic individualism of economic transcendentalism; and the individualistic individualism, or individualism per se, of religious transcendentalism.

74. With regard to humanism generally, I should like to distinguish between the competitive collectivism of scientific humanism; the co-operative collectivism of political humanism; the collectivistic collectivism, or collectivism per se, of economic humanism; and the individualistic collectivism of religious humanism.

75. With regard to nonconformism generally, I should like to distinguish between the competitive co-operativeness of scientific nonconformism; the co-operative co-operativeness, or co-operativeness per se, of political nonconformism; the collectivistic co-operativeness of economic nonconformism; and the individualistic co-operativeness of religious nonconformism.

76. With regard to fundamentalism generally, I should like to distinguish between the competitive competitiveness, or competitiveness per se, of scientific fundamentalism; the co-operative competitiveness of political fundamentalism; the collectivistic competitiveness of economic fundamentalism; and the individualistic competitiveness of religious fundamentalism.

77. From the elemental proton and/or protino (in sensuality and/or sensibility) particles of competitive individualism to the elemental proton and/or protino wavicles of individualistic individualism via the molecular proton and/or protino particles of co-operative individualism and the molecular proton and/or protino wavicles of collectivistic individualism ... in relation to the noumenal subjectivity, within time-space evolution, of transcendentalism, as from metaphysical materialism to idealism via realism and naturalism.

78. From the elemental neutron and/or neutrino (in sensuality and/or sensibility) particles of competitive collectivism to the elemental neutron and/or neutrino wavicles of individualistic collectivism via the molecular neutron and/or neutrino particles of co-operative collectivism and the molecular neutron and/or neutrino wavicles of collectivistic collectivism ... in relation to the phenomenal subjectivity, within mass-volume evolution, of humanism, as from physical materialism to idealism via realism and naturalism.

79. From the elemental electron and/or electrino (in sensuality and/or sensibility) particles of competitive co-operativeness to the elemental electron and/or electrino wavicles of individualistic co-operativeness via the molecular electron and/or electrino particles of co-operative co-operativeness and the molecular electron and/or electrino wavicles of collectivistic co-operativeness ... in relation to the phenomenal objectivity, within volume-mass devolution, of nonconformism, as from chemical materialism to idealism via realism and naturalism.

80. From the elemental photon and/or photino (in sensuality and/or sensibility) particles of competitive competitiveness to the elemental photon and/or photino wavicles of individualistic competitiveness via the molecular photon and/or photino particles of co-operative competitiveness and the molecular photon and/or photino wavicles of collectivistic competitiveness ... in relation to the noumenal objectivity, within space-time devolution, of fundamentalism, as from metachemical materialism to idealism via realism and naturalism.

81. To contrast the materialism of metachemical competitiveness, which is evil, with the realism of chemical co-operativeness, which is good.

82. To contrast the naturalism of physical collectivism, which is foolish, with the idealism of metaphysical individualism, which is wise.

83. Even co-operativeness, collectivism, and individualism are evil, or noumenally objective, when affiliated to metachemistry, the competitive element par excellence.

84. Even competitiveness, collectivism, and individualism are good, or phenomenally objective, when affiliated to chemistry, the co-operative element par excellence.

85. Even competitiveness, co-operativeness, and individualism are foolish, or phenomenally subjective, when affiliated to physics, the collectivistic element par excellence.

86. Even competitiveness, co-operativeness, and collectivism are wise, or noumenally subjective, when affiliated to metaphysics, the individualistic element par excellence.

87. More specifically, one should distinguish the evil materialism (primary) and naturalism (secondary) of the metachemical will and ego from the unclear realism (primary) and idealism (secondary) of the metachemical spirit and soul.

88. Likewise, one should distinguish the good materialism (primary) and naturalism (secondary) of the chemical will and ego from the clear realism (primary) and idealism (secondary) of the chemical spirit and soul.

89. Contrariwise, one should distinguish the foolish materialism (secondary) and naturalism (primary) of the physical will and ego from the unholy realism (secondary) and idealism (primary) of the physical spirit and soul.

90. Similarly, one should distinguish the wise materialism (secondary) and naturalism (primary) of the metaphysical will and ego from the holy realism (secondary) and idealism (primary) of the metaphysical spirit and soul.