OF SOCIAL TRANSCENDENTALISM
Copyright © 2011 John O'Loughlin
ABSOLUTE: Behind or beyond relativity, the absolute is subatomically defined in relation to a ratio of either most particles/least wavicles or most wavicles/least particles in any given element and/or elementino (as germane to sensuality and/or sensibility). Thus absolutism is less than fully or completely absolute but, nevertheless, is not relative, in the sense of molecular. In disciplinary terms, both science and religion are held to be absolute, particularly in their per se, or metachemical and metaphysical, manifestations.
ACTING: That which acts does so, more often than not, from an unconscious predisposition, and isn't necessarily synonymous with doing, as in the case of those patterns of behaviour which follow from conscious volition. In fact, to do is to act consciously, or wilfully, whereas acting for its own sake or independently of conscious volition follows from the impulsive promptings of the id, and is therefore less intentionally evocative than unintentionally instinctive.
AFTERLIFE: Period following death during which chemical changes in the brain and/or nervous system engender experience of an 'inner light' which effectively brings one face-to-face, as it were, with the self, whether negatively or positively, for better or worse, at one planar level or another, according to the way one had generally lived. I happen to believe that this condition of self-realization lasts until such time as either extensive decomposition or artificial incineration of the corpse puts an end to it, thereby rendering the Afterlife less than everlasting. Yet the condition itself would be sufficiently permanent, or continuously persistent, in itself as to warrant equation with Eternity. However, I also happen to believe that just as man can artificially terminate the afterlife experience, whether from moral ignorance or fear, so he should be able to artificially reproduce it, effectively 'resurrecting the dead' by creating afterlife-type experiences synthetically, with the aid of certain drugs, including LSD, and thereby sustain life beyond natural decomposition via technological stratagems ultimately aimed at man's overcoming and transmutation, via a cyborg-like transition, into a post-human species capable, with further refinements, of living for ever, i.e. eternally, and in relation to a variety of afterlife-type experiences, some of which would be synthetic and others super- or, rather, subnaturalistic. Obviously, such a procedure will take time, much time, and be conducted over several generations of human life. But I believe it is possible, and should be pursued as a superior alternative, symptomatic of evolutionary progress, to the 'natural' afterlife of the grave. I also happen to think that it can only be pursued, systematically and officially, within the context of 'Kingdom Come', i.e. under the reign of religious sovereignty on a mass scale, such that would, theoretically speaking, have saved the People, should they desire salvation, from 'sins and/or punishments of the world', viz. the contemporary contexts of mass political sovereignty and their social concomitants. Therefore up until the dawn of 'Kingdom Come', the prospect of a synthetic and/or subnaturalistic Afterlife with the potential to last for ever ... will have to be put on hold, since it is not something that can come to pass while 'the world' still exists and the Afterlife, with due 'naturalistic' limitations, is accordingly no more than a peripheral event tangential to life as we generally know it.
AIR: The fourth and most evolved element, germane to metaphysics. Air is unseen and universal, profound and omnipresent, and is the mystical, or subnatural, element par excellence. As a type of spirit, air corresponds to a secondary order of Heaven, a Heaven not of being (soul) but of giving (spirit).
AIRWAVES: The outer, or sensual, mode of metaphysical spirit, which corresponds to a theocratic as opposed to a meritocratic orientation, and generally implies a preference for 'once born' over 're-born' metaphysics by those who avail of the airwaves by listening to music, song, poetry, etc., in typically Western and, in particular, Catholic vein.
ALLAH: Name given to God within Mohammedanism, albeit to God conceived in relation to the Cosmos, and therefore on terms deriving from the Jewish notion of God as Creator of the world and of life in general. Therefore analogous, in a way, to both Jehovah and the Father, except that, like Jehovah though unlike the Father, Allah corresponds to noumenal objectivity, the metachemical objectivity of what is in effect a female position compared with or, rather, contrasted to the male position ... of metaphysical subjectivity, the noumenal subjectivity of both the Father vis-à-vis Christ and, within Middle-Eastern religion, Satan vis-à-vis both Jehovah (superfeminine) and Allah (subfeminine), neither of which are as godly as convention would have one believe! But if, in Social Transcendentalist philosophy, Allah is less divine than diabolic, 'He' is diabolic with a sensible as opposed to a sensual disposition, the disposition, one could argue, of the planet Venus as opposed to the central star of the Galaxy, as, indeed, to the stellar plane in general. Thus, like Jehovah, 'He' is in opposition to Satan, but in opposition from a different, if not contrary, standpoint, the standpoint of subfeminine objectivity as against superfeminine objectivity. Yet in Mohammedanism no less than Judaism, Satan is regarded as the Devil, his submasculine subjectivity in sequential time due target for denigration from the female standpoints of spatial space and repetitive time, so that both superfeminine sensuality (Jehovah) and subfeminine sensibility (Allah) continue to assume moral superiority over him.... Falsehood, to be sure, but then established religions of this nature invariably accept a female hegemony pretty much as a matter of course.
ALPHA: The beginnings as opposed to the endings, but also that which is objective, and hence female, rather than subjective, and hence male, whether in sensual or in sensible terms.
AMORAL: Any position of compromise between immoral and moral alternatives, whether it be worldly, and phenomenal, or supra-worldly, and noumenal, the latter of which I have customarily identified with the notion of Limbo. Be that as it may, an amoral person is either androgynous in what amounts to a balance between feminine and masculine (phenomenal) or diabolic and divine (noumenal) alternatives, or simply given to a compromise with that which pertains to the opposite gender from the standpoint of the gender to which he/she pertains, be it phenomenal or noumenal, lower class or upper class. In this looser and arguably more prevalent concept of amorality, the amoral person is basically immoral or moral, objective or subjective, female or male, but disposed to compromise with his/her opposite.
ANALOGUE: The establishment of a parallel between two or more seemingly unconnected contexts or subjects, the better to understand how they relate to each other. Hence, in music, harmony stands to rhythm, melody, and pitch as soma to psyche, thereby indicating that while harmony corresponds to will, rhythm, melody, and pitch correspond to ego ... from subego (soul) and ego proper to superego (mind). Furthermore, harmony is itself divisible on a three-way basis between rhythmic harmony (involving chordal repetition), melodic harmony (involving chordal variation), and pitchful harmony (involving broken chords), each of which more exactly corresponds to the subwill (id), the will, and the superwill (spirit), so that we have a 'Three in One' of musical soma corresponding to sub-unconsciousness, unconsciousness, and super-unconsciousness, a parallel, in will, to the 'Three in One' of musical psyche, viz. rhythm, melody, and pitch, corresponding, in ego, to subconsciousness, consciousness, and superconsciousness.
ANGEL: Traditionally conceived as messengers of God and/or the gods, angels are usually regarded as being androgynous or hermaphrodite, though it is hard to avoid equating them with an unequivocally female disposition in relation to the light, as if they were that which issued from the stellar body and/or bodies rather than the stars as such, identifiable, by contrast, with the gods. Conversely, demons would have a male disposition in relation to the heat, as if they issued from the sun, the solar body, and were no less of an extrapolation from the Devil than angels could be regarded as having been extrapolated from God. Of course, with my Nietzschean 'transvaluations', I happen to believe that angels and devils should have a stellar association and demons and gods, by contrast, a solar association, since I do not hold to the view that God preceded the Devil, and would not regard angels, in consequence, as standing closer to God and demons, by contrast, as standing closer to the Devil. On the contrary, the view I take confirms my conviction that, just as the stellar light preceded the solar heat, so angels preceded demons as star-devils preceded sun-gods. The angel is indeed closer, as light, to the stars, but it is the stars which, in Social Transcendentalism, are diabolic in their metachemical objectivity, and the angel which is accordingly the 'messenger of the Devil and/or devils'.
ANTICHRIST: The negative counterpart to Christ, having more to do with ignorance and pain than with knowledge and pleasure. Thus literally the inorganic mode of voluminous volume, or sensible vegetativeness, as germane to phenomenal subjectivity. However, in a looser and somewhat more gender-based context, the Antichrist is that which is ranged against Christ or Christianity from a female point of view, specifically from the water-biased positions of those denominations which both refuse to countenance the (vegetative) figure of the Crucified Christ on the Cross and reject the Eucharist. Such Protestant, and specifically Puritan, denominations could be regarded as being ranged against Anglo-Catholicism in Antichristic fashion, since the Anglican Christ effectively gets to play 'fall guy' for Puritan denigration within the inverted triangle of so-called Protestant solidarity or, as it might alternatively be called, British civilization. Outside the phenomenal parameters of Christianity, however, it is difficult to conceive of the term 'Antichrist' having any applicability or relevance, since other than simply signifying one's being against Christianity, it is more usually vis-à-vis both the Catholic (non-triangular) and Protestant (triangular) types of society that such a term exists, and exists within a negative, or oppositional, relationship to them.
ANTI-NATURAL: That which is anti-natural is metachemical, and hence fiery, the element which corresponds, in its magical appearances, to the will per se, or metachemical unconsciousness (soma).
ANTI-VALUES: The negative counterparts to or equivalents of anything positive. Anti-values include such instinctual and intellectual attributes of power and form as ugliness, weakness, ignorance, and falsity, as well as such spiritual and emotional conditions, respectively applying to glory and contentment, as hatred, humility, pain, and woe. Generally speaking, such negative values are regarded, in my philosophy, as deriving from inorganic as opposed to organic factors, and are thus considered to have a cosmic (noumenal) and/or a geologic (phenomenal) basis in life, a basis owing more to female than to male influences.
APHORISM: Aphorisms are akin to maxims, if slightly longer, as a rule, in that they illustrate a commitment to time and space by the writer, more usually a philosopher, which allows him to do literary justice to the divine and/or sublime. As one of the four principal modes of philosophical presentation (the others being essays, dialogues, and verse), the aphorism alone corresponds to metaphysics, and thus to philosophy per se. The genuine philosopher, a metaphysician, will thus be one who utilizes aphorisms, or aphoristic notes, for purposes of metaphysical exegesis. One could argue, more pedantically, that whereas the sensual metaphysician utilizes maxims, theocratically, in time, the sensible metaphysician utilizes aphorisms in space, thus bringing metaphysics to a meritocratic head.
A POSTERIORI: When used in terms of denoting from effect to cause, it can be maintained that things proceed from wavicle to particle, as from ego to will, rather than vice versa.
APPEARANCE: That which is apparent tends to be of the will rather than of the soul or anything in between, like the spirit and the ego, and is therefore doingful rather than beingful, superficial rather than profound, of elemental particles rather than elemental wavicles, and indubitably evil rather than wise. Whether it has to do with the first-rate appearance of metachemical will (antinatural), the second-rate appearance of chemical will (supernatural), the third-rate appearance of physical will (natural), or the fourth-rate appearance of metaphysical will (subnatural), evil it remains, and antithetical, in consequence, to the wisdom of essence. But appearance cannot be destroyed or removed in the interests of essence! On the contrary, one can only exchange one sort of appearance for another in the interests of a corresponding kind of essence, since without it there would be no possibility of essence, not to mention quantity and quality, those intermediate positions.
A PRIORI: When used in terms of denoting from cause to effect, it can be maintained that things proceed from particle to wavicle, as from spirit to soul, rather than vice versa.
ARISTOCRACY: Rather than taking the view that aristocrats are akin to 'angels' vis-à-vis autocrats, I have tended to regard them as illustrative of more sensibility than sensuality in relation to the realm of noumenal objectivity, so that they exist as a category in their own right and quite independently of autocrats. In fact, whereas autocracy exemplifies for me a superfeminine disposition, aristocracy exemplifies a subfeminine disposition having more to do with time than space within the metachemical axis, necessarily Cupidian, of noumenal objectivity. Hence autocrats and aristocrats are two aspects of the same freedom, a ruling freedom stretching from sensuality to sensibility in space-time devolution, as from the stars, or a particular star (like the central star of the Galaxy) to the planet Venus negatively, in relation to the inorganic, and from the eyes to the heart positively, in relation, by contrast, to the organic.
ART: In elemental terms, art is the metachemical branch of the Arts par excellence, though in relation to the various linear planes, whether noumenal or phenomenal, it is the art form of space par excellence, with particular reference, in sensuality, to spatial space. It is also, on that account, the art form of beauty, as of the Beautiful.
ART SUBDIVISIONS: Art conceived as being subdivisible into painting, the metachemical per se of art; water colouring, the quasi-chemical 'bovaryization' of art; crayoning, the quasi-physical 'bovaryization' of art; and drawing, the quasi-metaphysical 'bovaryization' of what, in relation to art proper, viz. painting, is a metachemical art form par excellence.
ART-FORM ELEMENTS: The Arts range from the metachemical magic of art (painting) to the metaphysical mysticism of music via the chemical gnosticism of literature and the physical classicism of sculpture, as from fire and water on the objective, or female, side of life to vegetation and air on its subjective, or male, side.
ATHEISM: In conventional usage, atheism signifies disbelief in God, but in the more ideologically-conditioned context to which I generally apply the term it signifies a rejection of sensual metaphysics and the theistic concept of God as Father, Creator, Almighty, etc., which usually obtains in religions like Christianity. It is therefore the starting-point for an alternative concept of God, or godliness, based not in the Cosmos but in the self, and on the sensible, or 're-born', terms of a meritocratic orientation such that requires a respiratory, or impressive, order of willpower. Thus a Social Transcendental atheist is such only by dint of being deistic in relation to metaphysical sensibility. He is also against concepts of God which are either less than properly metaphysical or, worse again, patently metachemical, as in the rather more autocratic context of religions which identify the concept of God with a 'First Mover', i.e. with a stellar rather than a solar or, in organic terms, an optical rather than an aural basis. However that may be, atheism is against theism in all its various permutations ... from polytheism and monotheism to pantheism, and an atheist, in the above sense, will not be one to champion theology or theosophy or theocracy in consequence! For him, on the contrary, the concept of God, of Deity, can only be deistic, never theistic!
ARTIFICIAL REPRODUCTION: Social Transcendentalism, and by implication this philosopher, is more radical in its approach to artificial reproduction than simply to equate such a thing with artificial insemination of prospective mothers, looking beyond the contemporary genetic horizon to a future of virtually infinite possibility, in which whole artificial reproductive systems - artificial wombs, so to speak - would be at work replacing the functions traditionally upheld by women. Such womb-like incubators would perform all or most of the tasks carried-out by natural wombs, thereby enabling a more advanced civilization, orientated towards the superhuman, to dispense with conventional reproductive techniques, the better to cultivate the various spiritual, intellectual, and emotional rights characterizing an age and/or society that was distinctly post-worldly and, indeed, otherworldly in its unequivocally omega-oriented religious bias. With such sophisticated methods of artificial reproduction, it should become possible to maintain a consistent population base, as well as to genetically discriminate against certain categories of physically and/or mentally undesirable elements, effectively excluding them from the birth pool.
ATOMS: Combinations of various elements, including photons, protons, electrons, positrons, neutrons, and deuterons, which constitute the basis of matter, whether in sensuality or sensibility. In the latter instance, atoms may also be composed of various elementinos, including photinos, protinos, electrinos, positrinos, neutrinos, and deuterinos, which are held to be smaller particles with a larger wavicle capacity. Whatever their composition, atoms should be identifiable as either noumenal or phenomenal, according to whether they are predominantly and/or preponderantly composed of photons/photinos and protons/protinos on the one hand, or of electrons/electrinos and neutrons/neutrinos, not to mention their more radical counterparts, viz. positrons/positrinos and deuterons/deuterinos, on the other hand.
AUTOCRACY: Corresponding to the stellar 'First Mover' rather than to the solar 'Fallen Angel', or as one could say, 'Second Mover', autocracy is objective in sensual, or 'once born', terms, and autocrats are accordingly people of a superfeminine disposition who rule over societies in which the freedom of the sensual manifestation of noumenal objectivity is acknowledged and even respected. Thus autocracy ties up, in every sense, with the concept of 'First Mover' as God, and the autocrat is akin, in his noumenally objective sensual freedom, to such a 'First Mover'. In terms of my philosophy, with its Nietzschean-type 'transvaluations', however, this would make him a devil incarnate.
AUTUMN: Metaphysical season of the year par excellence, during which air (wind) is the prevailing element.
AXIS: Any of two planes diagonally bisected in either a falling (devolutionary) or a rising (evolutionary) manner, according to the gender-orientation, in both noumenal (space and time) and phenomenal (volume and mass) contexts. An axis can therefore be defined in one of four ways, viz. in relation to space-time devolution, volume-mass devolution, mass-volume evolution, or time-space evolution, with those on the falling (devolutionary) side objective, and hence female, but those on the rising (evolutionary) side subjective, and hence male. In the former instances, axes will be either metachemical (noumenal) or chemical (phenomenal), whilst in the latter instances they will be either physical (phenomenal) or metaphysical (noumenal). Both noumenal axes are upper class, whereas their phenomenal counterparts are lower class.
BARBARISM: The metachemical antithesis to culture, barbarism and/or barbarity is ever the focus of a wilful, or power-based, hegemony, such that accrues to the noumenal objectivity of space-time devolution and accordingly has a diabolic correlation, in which evil is in its per se manifestation. The barbarous is ever superfeminine in sensuality and subfeminine in sensibility, whether in negative (and materialist) or in positive (and fundamentalist) terms, as befitting an inorganic/organic dichotomy. There is consequently a sense in which not only ugliness and hatred, the negative attributes of metachemical barbarism or, more correctly, antibarbarism, but beauty and love are barbarous attributes, as characteristic of a positive manifestation of the Devil and Hell within metachemical barbarism. The eyes and the heart, as applicable to the organic mode of space-time devolution, are consequently the barbarous organs par excellence, in complete contrast to the cultural organs of metaphysics, viz. the ears and the lungs, as applicable to the organic mode of time-space evolution. In environmental terms, it could be argued that the city, especially where its buildings are square and/or predominantly rectilinear in skyscraper-like fashion, is synonymous with barbarism, unlike, by comparison, the civilized context of the town, which has less to do with fire than with water, and thus less to do with the concept of 'solidified slag', or concrete, than with channels for the storage and/or facilitation of domestic water.
BEAST: Generally, the 'once born', or sensual, male is vulnerable to being identified with 'the beast' from the point of view of sensual females, since the sensual male, be he submasculine or masculine, noumenal or phenomenal, tends to play 'fall guy' for denigration from 'on high', be it the superfeminine 'highness' of the noumenal female or the feminine 'highness' of the phenomenal one. And 'the beast' is synonymous, in this context, with the Devil, viz. Satan and/or Pan, and thus with that which is deemed to be morally inferior to God. In actuality, however, 'the beast' is closer to God and/or man, though this is intelligible only if one is capable of 'transvaluating', in almost Nietzschean vein, conventional and traditional notions of religious hierarchy and can understand, in consequence, that it is not God Who precedes the Devil in this primitivistic context of theological religion, but, on the contrary, the Devil Who precedes God, like light preceding fire, or the stellar plane preceding the solar one. Then it is that the identification of 'the beast' with the Devil becomes untenable, since, in actuality, the Devil is more angelic, in the stellar light, than beastly, in the solar fire. However that may be, it is the 'Fallen Angel' which is identified, in the Bible, with the Devil, viz. Satan, and so it is males who, in their subjective correspondence to 'fallen angels', continue to be identified, in sensual terms, with 'the beast'.
BEAUTY: Apparent and/or qualitative attribute of, in particular, metachemical elements and/or elementinos, viz. photons and/or photinos, stretching from spatial space to repetitive time in space-time devolution, the Cupidian axis of noumenal objectivity. Beauty is a positive manifestation of the diabolic, whether in primary terms with regard to metachemical power (elemental particles) or in secondary terms with regard to metachemical ego (molecular wavicles), the difference between unclear evil and unclear folly, metachemical mother and daughter.
BEING: The condition of soulfulness which lies at the core of the self, being is that which is essential as opposed to apparent, and which is caused by a reaction to spirit, be it metachemical, chemical, physical, or metaphysical. Thus there are four main kinds of positive being both in sensuality and sensibility, as well as their negative counterparts. Firstly, there is the being of metachemistry, which is loving and/or hating; secondly, there is the being of chemistry, which is proud and/or humble; thirdly, there is the being of physics, which is pleasurable and/or painful; and, fourthly, there is the being of metaphysics, which is joyful and/or woeful. Positive being therefore progresses from the least being of love to the most being of joy via the less (relative to least) being of pride and the more (relative to most) being of pleasure, as from fourth- to first-rate being via third- and second-rate being. Conversely, negative being regresses from the most antibeing of hatred to the least antibeing of woe via the more (relative to most) antibeing of humility and the less (relative to least) antibeing of pain, as from first- to fourth-rate antibeing via second- and third-rate antibeing. Thus, in general terms, the more love the less hatred, the more pride the less humility (if not humiliation), the more pleasure the less pain, and the more joy the less woe, or vice versa. Whereas positive being is supreme, whether it be metachemical, chemical, physical, or metaphysical, negative being, or antibeing, is primal, since it derives not from the organic but from the inorganic, whether in noumenal or in phenomenal terms. Thus whereas positive being is either universal (noumenal) or personal (phenomenal), its negative counterpart will be either cosmic (noumenal) or geologic (phenomenal).
BEYOND, THE: That which lies beyond the world, be it the Christian Other World of the grave-based Afterlife, or the concept, upheld by me from a Social Transcendentalist and effectively Superchristian standpoint, of a three-tier structure of religious praxis germane to 'Kingdom Come'. In either case, the Beyond lies beyond the mundane or temporal life of the world, since it pertains to Eternity, however one chooses to interpret such a concept. Also, at this point in time, 'Kingdom Come', as a society centred in the concept of religious sovereignty, is 'beyond the pale' of society as generally constituted, since political sovereignty is the prevailing norm of modern life, and the notion of a society centred, by contrast, in religious sovereignty is still, alas, beyond most people's comprehension.
BINDING: The opposite of freedom, binding is germane to the subjective and hence male side of life, particularly when that side is ascendant or hegemonic, and subjective values, usually of a Christian nature, are accordingly upheld. For, unlike freedom, binding is conservative, whether in phenomenal, and moderate, terms or, more metaphysically, in noumenal, and extreme, terms, wherein we are thinking of ultra-conservatism. Men may be 'born free' but, as mature adults, they generally elect to be 'bound' to some subjective undertaking or institution, thereby standing apart from the temptations of libertarianism, as especially congenial, by contrast, to females. For females remain, like Eve, the champions, covertly or overtly, of freedom, and freedom can and, in the late twentieth-century, did triumph over binding, as witness the influence of what may be called Anglo-American civilization not just on the West but on the entire world, with few if any exceptions. Thus the male struggle for binding is rendered even more difficult in such an age than it would be at other, more subjective times, and right-wing movements accordingly find themselves under a cloud of libertarian dissent. Nonetheless life, and by implication the world, continues to be a gender struggle, and a heathenistic hegemony can be overturned and relegated to historical oblivion if the will is there, on the part of a sufficient number of enlightened males, to overturn it, in the interests of a conservative alternative, whether Christian or, hopefully for the future, Superchristian, i.e. Social Transcendentalist.
BLESSED: Blessed in positivity, from least blessed in metachemistry to most blessed in metaphysics via less (relative to least) blessed in chemistry and more (relative to most) blessed in physics. Also from least blessed in positive science to most blessed in positive religion via less (relative to least) blessed in positive politics and more (relative to most) blessed in positive economics, whatever the elemental context.
BLOCKING DEVICES: Futuristic concept having reference to the possibility of large heat-resistant panels being sited in space in order to filter and/or refract certain types of cosmic rays, principally, though not exclusively, with intent to reducing the extent to which mankind are influenced by the Cosmos, to the detriment of universal and/or personal 'rebirth' and a more omega-oriented disposition, properly 'transvaluated', in consequence. Thus to physically undermine the power of the alpha, as of 'the Almighty', as a precondition of or complement to a more unequivocally evolved commitment to the omega - such is the role which Social Transcendentalism reserves for its concept of blocking devices.
BLOOD: A metachemical, and hence fiery, substance that stands closer, in the human body, to Hell than to Heaven, being the type of spirit that corresponds to a primary Hell in due objective terms. In fact, compared to saliva and/or amniotic fluid, blood is a second-rate order of spirit, though one based in sensibility as opposed, like sight-light, in sensuality.
BOURGEOIS: More usually derogatory term for members of the business community in an age and/or society in which the folk, or working class, are hegemonic.
BOVARYIZATION: Anything which is not in its per se, or most genuine, manifestation, be it in connection with the will, the spirit, the ego, or the soul, or negative equivalents thereof, is definable as 'bovaryized', with different ratios or degrees of 'bovaryization' in accordance with the elemental context.
BRAIN: The brain is not the self but a not-self corresponding to the phenomenal plane of volume, with particular reference to voluminous volume, or, in elemental terms, sensible vegetativeness. The brain is therefore a tool of the self which, besides carrying out a number of regulatory functions vis-à-vis the body in general, normally works on a subconscious basis, whether in connection with dreams or thoughts. Conscious thought, which may be defined as cogitation, differs as much from subconscious thinking as, say, conscious breathing, or meditation, from subconscious, or unreflective, breathing, and therefore it could be maintained that most of the time we are not aware, in the conscious sense, of thought, even though the brain is continually thinking on a subliminal basis.
BRAIN STEM: Oldest part of the brain, which links the brain proper to the central nervous system and can be regarded as constituting a fusion area between the sensibly phenomenal not-self, or brain proper, and the self, the central nervous system, which stretches down the spine by means of the spinal cord.
BREAST: The distinction between female breasts and male breasts is an important indication of the inequalities which exist between the genders in relation, for example, to transcendental meditation. For women do not, with few exceptions, possess the same advantage as men in being able to cultivate spiritual lightness and take such lightness seriously, since they are burdened by the fluidal heaviness of their milk-laden breasts to an extent, in most cases, that, even without other prohibitive factors, precludes all but a peripheral and, as it were, insincere commitment to transcendental meditation. Quite apart from the radical degree and type of subjectivity implied by TM being incompatible with creatures rooted in the objective, in objectivity, women are simply not in a physiological position, as a rule, to be able to cultivate spiritual lightness in the lungs when their breasts are so heavily obtrusive and likely to interfere, in a sensuously subversive manner, with respiratory sensibility.
BREATH: The inner, or sensible, mode of metaphysical spirit, which corresponds to a meritocratic as opposed to a theocratic orientation, and generally implies a preference for 're-born' over 'once-born' metaphysics by those who avail of the breath for purposes of transcendental meditation, specifically committed to consciously concentrating on its risings and fallings, its inhalations and exhalations, its will and spirit, in the interests of soulful redemption of the ego.
BRIGHTNESS: Apparent attribute of fire, brightness is germane to metachemical will.
so-called 'ruler of the seas' which
BUREAUCRACY: Like aristocracy, but unlike autocracy, bureaucracy is illustrative, it seems to me, of more sensibility than sensuality, being the sensible counterweight to democracy within the chemical axis of volume-mass devolution, a necessarily feminine axis that is closer to water than to fire, albeit no less disposed, in its own phenomenal terms, to freedom. Thus bureaucrats are the phenomenal counterparts to aristocrats, being the class upholding phenomenally objective freedom in sensible terms. And just as aristocracy is a 'fall' (diagonally) from autocracy, so bureaucracy is a 'fall' from democracy, the context whereby feminine volume achieves resolution in feminine mass, as though chemistry had passed from the tongue to the womb or, in negative terms, from the moon to the oceanic aspect of the world.
CALMNESS: Emotional attribute of air, calmness is germane to metaphysical soul.
CARDINAL ELEMENTS: Fire, water, vegetation (earth), and air are defined by me as the four cardinal elements - fire being metachemical, or germane to the noumenal objectivity of space-time devolution; water being chemical, or germane to the phenomenal objectivity of volume-mass devolution; vegetation being physical, or germane to the phenomenal subjectivity of mass-volume evolution; and air being metaphysical, or germane to the noumenal subjectivity of time-space evolution.
CASE: Social Transcendentalism recognizes - though does not invariably apply - a noumenal/phenomenal distinction between upper case and lower case, the former applying to either metachemical or metaphysical contexts, the latter to their chemical or physical counterparts in what amounts to a volume-mass or mass-volume phenomenal shortfall from time-space or space-time noumenality.
CATHOLICISM: Catholicism is by and large the mode of Christianity which most approximates to 're-born' vegetativeness, as described elsewhere, since, unlike Protestantism, it operates within a non-triangular hierarchy that allows the masculine to rise above the feminine and aspire, no matter how paradoxically, towards the divine, albeit with a stronger emphasis, due to theocratic control, upon the submasculine divinity of the Father, corresponding to sequential time, than upon the supermasculine divinity, corresponding to spaced space, of the Holy Spirit or, more to the (Social Transcendentalist) point, the superman, who utilizes holy spirit, i.e. the breath, for meditative purposes. Hence Catholicism, for all its male-oriented hierarchical binding to Christian values, falls back, willy-nilly, upon the Father, albeit a Father Who, isolated within papal parameters from the full-gamut of pyramidal factors within the Superheathen triangle of, for instance, Judaism, paradoxically connives at a non-triangular, or Christian, hierarchy in which, contrary to heathenistic norms, men have effectively climbed beyond women in their adherence to the Cross. Nonetheless, even such a non-pyramidal Creator is unlikely to encourage a break from Himself, and so Catholicism remains tied to the 'kingdom without' even as it affirms, through Christ, the penultimate 'kingdom within', the kingdom, in 're-born' vegetativeness, of cerebral sensibility. Thus sensible unholiness - for vegetation certainly remains unholy vis-à-vis air - is obliged to accommodate sensual holiness to the exclusion of sensible holiness, the holiness which stretches atheistically beyond the Father, as taught and upheld by the Superchristian prophet of 'Kingdom Come', and Messianic rejecter of Catholicism/Christianity.
CAUSE: Causes can be direct or indirect, as well as absolute or relative. Direct causes invariably precede their effects, as will precedes spirit, whereas indirect causes, or effective causes, produce effects which owe something, though not everything, to the cause of which they are the effects. There is also another and more basic sense in which soma is the cause of psyche, as particles of wavicles.
CENTRAL NERVOUS SYSTEM: The thick bands of nerve fibres which stretch from the base of the brain, via the brain stem, down the spinal cord, and which are responsible for a variety of somatic and psychic processes, including those associated with the id and the soul. In fact, the central nervous system lies at the core of the human person and is commensurate, so I maintain, with the self, the root or core from which everything else, including the greater part of the brain, has evolved. But if the central nervous system, coupled to the brain stem, is the physiological manifestation of the self, then the soul, the ego, and the mind are all definitions of the self in each of its principal psychical manifestations, the first subconscious, the second conscious, and the third superconscious. They are psychical aspects, in other words, of both the nervous physiology of the central nervous system and the organic physiology, or somatology, of any given not-self and its selfless complement of spirit, and thereby exist to these other factors as psyche to soma.
CENTRE: The term 'Centre' has long stood, in my work, for that which is most omega-orientated, and hence radically centripetal. Beyond a 'Centre', in this sense, it is impossible to go, since this is the ne plus ultra of evolutionary progress. Thus 'Kingdom Come' has been described as a 'Centre', even as 'the Centre', although, these days, I would reserve that term for the religious rather than administrative aspect of things in 'Kingdom Come', with especial reference, in consequence, to the three-tier structure of the triadic Beyond, each of whose tiers would constitute a separate 'centre'. Hence, in its administrative aspects, which I have customarily identified with the concept of an 'administrative aside' to the said triadic Beyond, 'Kingdom Come' should be conceived of as a sort of 'Kingdom' or, more to the executive-presidential point, pseudo-Kingdom, one presided over by a 'God-King', the Second Coming of Messianic prophecy, but it is also, by definition, the context in which 'the Centre' ... of triadic praxis attains to a definitive realization.
CHEMICAL: This term is used by me to refer to that which, in elemental terms, corresponds to water, and is therefore identifiable, through phenomenal objectivity, with a feminine disposition, be it in volume or mass, sensuality or sensibility. For volume-mass devolution is the chemical axis par excellence, and on that axis chemistry can be negative (and realistic) or positive (and nonconformist), depending whether it follows from an inorganic (geologic) precondition or, on the contrary, from an organic (personal) precondition. Either way, the chemical is always phenomenal, never noumenal, and stands in a phenomenally antithetical relationship to the physical, as woman to man, or purgatory to the earth.
CHEMICAL ELEMENTS/ELEMENTINOS: Electrons/electrinos are regarded as the chemical elements/elementinos par excellence, and therefore those which, in the molecular particles of their watery quantities, are of volume-mass devolution in both sensuality (electrons) and sensibility (electrinos). It has also been maintained that positrons and positrinos are their more radical counterparts, as though symptomatic of a Christian, as opposed to a Heathen, disposition.
CHEMICAL SALUTES: Salutes such that parallel volume-mass devolution in the phenomenal objectivity of their democratic-to-bureaucratic relativity, from the extended-hand/arm-to-head of volumetric volume to the extended-hand/arm-to-chest of massed mass.
CHRISTIANITY: Christianity is the religion par excellence of vegetation, not of air, water, or fire, though all the other elements come into it in some degree, if tangentially to what is properly Christian. Thus Christianity is, by definition, a phenomenal, or lower-class, religion whose fulcrum, being vegetative, is ego, and hence form. In fact, it is this association with ego which keeps it masculine, and hence sinful or sin-conscious, a religion centred in knowledge and therefore fundamentally unholy. For contentment in vegetativeness is second-rate, the second-rate soulfulness of pleasure, which is always under the shadow, as it were, of first-rate form, viz. knowledge, the sinful cynosure, in man, of Christianity. However, Christianity proper is certainly a sensible, or 're-born', mode of vegetativeness, in which the knowledge and pleasure are cerebral rather than carnal, and thus of volume voluminously rather than of mass massively. Yet this is still phenomenal and physical, not noumenal and metaphysical, and therefore no better than a lower-class male order of salvation. And such a 're-born' vegetativeness finds itself anchored to a 'once-born' order of airiness, the sensual metaphysics of 'the Father', whose 'kingdom without' is ever at variance with the 'kingdom within' to which cerebral sensibility subscribes.
CHURCH: The institutional body of Christ, the Church is distinct from, though usually implicated in, the State, despite a professed adherence to Christ, Whose 'kingdom' is/was not of this world. Nevertheless, the Church remains an aspect of the world, since Christianity is a phenomenal religion and more usually ministers to than transcends the world, as in the performance of marriage ceremonies and tolerance of mixed congregations.
CIVILIZATION: If nature is physical, then civilization is chemical, the watery mean of a feminine disposition which glories in pride and/or humbleness, depending on the context, i.e. whether positive (and personal) or negative (and geologic). Civilization is therefore a phenomenally objective achievement which embraces volume-mass devolution in due nonconformist and/or realist fashion. It is the phenomenal counterpart to nature, and is therefore as far removed from nature, or the natural, as anything can be. But if it is contrary to nature, it is the enemy of barbarism, as of the metachemical. For civilization is good in its spiritual focus, whereas barbarism is evil in its wilful or instinctual focus, and good and evil are ever in competition with each other to secure control, in sensuality, over folly and wisdom, viz. nature and culture. Civilization is incontrovertibly preferable to barbarism, but a hegemonic civilization determined to keep barbarism under wraps tends to dominate nature and exclude culture, neither of which can predominate except in relation to sensibility.
CIVILIZED ELEMENT: Water is the civilized element par excellence, and therefore that which, in its chemical freedom, is phenomenally objective.
CLASS: Social Transcendentalism recognizes a noumenal/phenomenal distinction between upper class and lower class, the former applying to either metachemical or metaphysical contexts, the latter to chemical or physical contexts; the former divisible between diabolic (superfeminine and/or subfeminine) and divine (submasculine and/or supermasculine), the latter divisible between feminine and masculine in 'upper' (volume) and 'lower' (mass) manifestations.
CLASS SLANG: To contrast the metachemical magic of fiery 'nobs', whether autocratic or aristocratic, with the metaphysical mysticism of airy 'snobs', whether theocratic or meritocratic, and each of these noumenal class options with the chemical gnosticism of watery 'slobs', whether democratic or bureaucratic, and the physical classicism of vegetative 'yobs', whether technocratic or plutocratic.
CLASSICISM: Appertaining to the phenomenal subjectivity of mass-volume evolution, classicism is a physical attribute primarily concerned with qualities, whether in relation to knowledge (positive) or to ignorance (negative), the former Christian (humanist) and the latter Heathen (naturalist). Thus classicism has masculine associations, in keeping with its intellectual basis in physical form.
CLEAR: Denoting the phenomenally objective nature of chemical spirit, the primary spirit of those affiliated, through purgatorial glory, to volume-mass devolution.
COLDNESS: Qualitative attribute of water, coldness is germane to chemical ego.
COLLECTIVISM: Corresponding to the relativity of molecular particles and/or wavicles, collectivism has specific applicability to mass and/or volume, and is accordingly of the world in its femininity and/or masculinity. Collectivism is therefore a lower-class phenomenon, with particular reference to chemical politics (parliamentary) on the one hand, that of feminine collectivism, and to physical economics (capitalism) on the other hand, that of masculine collectivism.
COMPETITIVE: The objective, or female, side of life is deemed to be primarily competitive (and only secondarily co-operative) in both individual (noumenal) and collective (phenomenal) contexts, whether with regard to sensuality or to sensibility, since objectivity is based in particles, and never more so than in the metachemical and chemical elements.
COMPRESSIVE: Denoting the phenomenally objective nature of chemical will, the primary will of those affiliated, through feminine power, to volume-mass devolution.
CONSCIOUS: The conscious mind, or ego, is that aspect of psyche, in whichever element, which is affiliated to the not-self, and thus to will. It is not integral to the self, or central nervous system, but depends on the prior existence of will in whatever not-self for its conscious definition as ego.
CONSCIOUS VOLITION: The ego can choose which type of soma to utilize, whether in sensuality or in sensibility, as well as contrive to modify and/or embellish the somatic not-self to which it relates. It can even, in extreme cases, deny soma altogether, thereby electing to die or commit suicide. For although psyche is dependent upon soma for its experience, it is not the slave of soma, and is in that sense 'free', or able to choose. Were this not the case, one would never be able to move between different types of soma; although it is also evidently the case that gender and class restrict one's movement to some extent, since one is what one is by dint of having a particular type of ego, not several egos! Now this ego may be able to move between several types of soma, but it will not be as 'at home' in some of them as in others. For although different types of soma may suggest the possibility of corresponding types of ego, in actuality each person is restricted, according to gender and genetic factors, to a certain type of ego corresponding to his particular soma, an ego which will not easily allow itself to be deflected or sidelined by other types of ego, but rather strive to handle other types of soma as best it can, with, obviously, variable results.
CONSERVATISM: Stands on the male side of life as a subjective alternative to, and rejection of, libertarianism. Whether the conservatism be phenomenal (and moderate) or noumenal (and extreme), it will take a subjective stance in life and thus advance male values at the expense of female ones. In elemental terms, this means that conservatism has associations with either vegetation (if phenomenal) or air (if noumenal), and will be concerned about the fate of these elements vis-à-vis the libertarianism of fire and water. Obviously, phenomenal conservatism, or conservatism proper, will chiefly be concerned with vegetation in its economic and/or religious manifestations, compatible with capitalism and humanism, while noumenal conservatism, or ultra-conservatism, will chiefly be concerned with air in its economic and religious manifestations, viz. corporatism and transcendentalism. In fact, it is a firmly held belief of mine that economics comes first for conservatism and religion first for ultra-conservatism, thereby distinguishing the per se discipline of vegetation, viz. economics, from the per se discipline of air, viz. religion. Either way, science and politics, corresponding in their per se manifestations to fire and water, can only be subordinate considerations for conservatives, whatever their class.
CONTENT: Defined as the quantification of quality, content supersedes form but precedes contentment, as the ego becomes spiritualized prior to reverting to soul.
CONTENTMENT: The condition of essence, or soul, as quantified quality, or spiritualized ego, reacts against the selflessness of spirit and rebounds to the core of the self, wherein it is (at least temporarily) redeemed. Thus contentment is the psychic state lying beyond content, the subconscious resolution of a superconscious transmutation of consciousness.
CONVERGENCE: Things, i.e. wills, converge in either objective or subjective ways, depending on their gender. To converge objectively is to tend towards a point in straight, or barbed, lines, whereas to converge subjectively is to tend towards a point in circular, or curved, lines. Like its antithesis divergence, convergence can be either noumenal or phenomenal, depending on the plane and/or axis of the perceived convergence, though it will always be sensible.
CO-OPERATIVE: The subjective, or male, side of life is deemed to be primarily co-operative (and only secondarily competitive) in both collective (phenomenal) and individual (noumenal) contexts, whether with regard to sensuality or to sensibility, since subjectivity is centred in wavicles, and never more so than in the physical and metaphysical elements.
COSMIC: The negative mode of noumenal existence, a sort of noumenal antilife at the back of space/time negativity, which stretches from stellar to Venusian in space-time devolution and, contrariwise, from solar to Saturnian in time-space evolution.
CRUEL: The metachemical mode of wisdom, whether negative or positive. Hence both hatred (negative) and love (positive) are definable in terms of emotional cruelty, the essence of Hell.
CULTURE: Applies to the noumenal subjectivity of metaphysics and to the metaphysical element of air par excellence, as something which transcends (goes beyond) nature or the natural, as God transcends man or Heaven transcends the earth, or protons and/or protinos transcend neutrons and/or neutrinos (not to mention their more radical counterparts, deuterons and/or deuterinos). Culture is therefore the antithesis of barbarism, which is equally noumenal, and hence upper class, but associated with fire rather than air. Thus music is the cultural art form par excellence, not art! For music is the art form of the airwaves, and thus of air. But there is no culture like self-culture, and the cultivation of self-awareness through transcendental meditation is the highest mode of culture. Being cultured is thus to be either a subman in metaphysical sensuality (aural) or a superman in metaphysical sensibility (respiratory), with the latter being very much the salvation of the former, as from outer to inner, time to space. Strictly speaking, there is no culture elsewhere than in metaphysics, for physics is natural, chemistry civilized, and metachemistry barbarous.
CURSED: Cursed in negativity, from most cursed in metachemistry to least cursed in metaphysics via more (relative to most) cursed in chemistry and less (relative to least) cursed in physics. Also from most cursed in negative science to least cursed in negative religion via more (relative to most) cursed in negative politics and less (relative to least) cursed in negative economics, whatever the element.
CYBORG TRANSITION: Period of time and technological development in between man and the post-Human Millennium, the coming time of what, for Social Transcendentalists, would be a completely post-human age and society in which the self, meaning principally the central nervous system, including the brain stem, was artificially supported and sustained in collectivistic contexts. The cyborg would accordingly be more artificial, in its recourse to synthetic organs and/or limbs, than man, indeed, would be properly superhuman, if not supra-human and ultra-human also, but less artificial, or technologically advanced, than the post-human life forms - call them Superbeings, Supra-beings, and Ultra-beings - that would have been, or were destined to be, engineered out of it, with the ensuing Millennium proper. Hence, considered superhumanistically, as it were, these cyborgs would be transitional between the ultimate stage(s) of human evolution and the ultimate stage(s) of evolution as such, a stemming from man but an intimation of that which may be considered to be as much or as far beyond him ... as trees and apes, in that order, were behind him in terms of pre-dating, in virtual Edenic fashion, the rise of man from beast to fully human.
CYCLE: To represent ideas so that they recur in modified terms at regular or various points in the text ... is to cycle thematically, thereby maintaining a curvilinear style of composition. Alternatively, one can cycle aphorisms, etc., in such a way that their numbers recur through a series of headings, rather like chapters of a novel. Either way, the work is proceeding in a cyclical manner commensurate with a radically subjective approach to text, the sort of approach one would associate with a noumenally conservative, or ultra-conservative, philosopher, and thus with the ne plus ultra of philosophy.
DAMNATION: To fall, diagonally, from either space to time in space-time devolution (fiery) or from volume to mass in volume-mass devolution (watery), as from eyes to heart in the one case, and from tongue to womb in the other. Either way, a female progression from virtue to vice, sensuality to sensibility, the progressive counterpart to male salvation from sensuality to sensibility. Conversely, to fall, paradoxically, from either volume to mass in mass-volume evolution (vegetative) or from space to time in time-space evolution (airy), as from brain to phallus in the one case, and from lungs to ears in the other case. Either way, a male regression from virtue to vice, sensibility to sensuality, the regressive counterpart to female salvation from sensibility to sensuality. Thus what suits the one gender is detrimental to the other, bringing a corresponding order of damnation in its train. For the drive by males towards salvation in sensibility brings damnation for females, while, conversely, the drive by females towards salvation, or a return to sensuality, brings damnation for males.
DARKNESS: Apparent attribute of water, darkness is germane to chemical will.
DEATH: The end of temporal life and the gateway to Eternal Life, death happens in an instant, although in natural circumstances one could have been preparing for it for several months, if not years. If birth is the alpha of life, then death is its omega, the antithesis to birth. Born to life, we live to die, and die we inevitably do, though not invariably because of old age. Death confers our mortality, but the Afterlife grants us a glimpse of immortality, the immortality of 'Eternal Life' brought about by chemical changes in the central nervous system. However, such 'Eternity', the eternity of a permanent condition, does not last for ever, and even the most favoured corpses sooner or later decompose to an extent which precludes any further possibility of chemically-induced illuminations from within. Thus the 'dead' return, presently, to dust and ashes, thereby ceasing to exist in anything but name or a commemorative plaque.
DEFLECTIVE: Denoting the phenomenally objective nature of chemical ego, the secondary ego of those affiliated, through feminine form, to volume-mass devolution.
DEITY: Not to be confused with theity, deity has nothing to do with the Cosmos, of a Creator and/or Creators thereof, and everything to do with 'God within the self', the God that the superman becomes when he meditates transcendentally. Hence the achievement of deity in the self is not incompatible with an attitude of theistic rejection more commonly regarded as atheism. The Deist will never worship God and/or Gods external to himself or, more correctly, his self.
DELIVERANCE: Analogous to salvation, a people and/or persons can be delivered from freedom to binding (thraldom), as from Heathen values to Christian values, or something similar, if they are of a will and/or mind to be so delivered. For deliverance is the opposite of liberation, which frees a people and/or persons from binding, and more usually on the basis of left-wing revolutionary struggle. Deliverance of a people and/or persons from freedom, on the other hand, enables them to cultivate subjective values to the advantage of their ego and/or soul, although this counter-revolutionary, or evolutionary, undertaking will have a male bias and therefore be conducted at the expense, by and large, of female values, including the metachemical freedom of noumenal objectivity and/or the chemical freedom of phenomenal objectivity, with particular reference to free will and free spirituality. Deliverance is therefore implicitly anti-libertarian, since it tends to result, if successful, in the entrenchment of male values, which are conservative.
DEMOCRACY: Contexts of political sovereignty of the world, both in relation to feminine (watery) and to masculine (vegetative) manifestations, as germane to parliamentary and to republican alternatives. Democracy is, by definition, a lower-class mode of politics, and democrats are, by nature, people of mass and/or volume rather than of time and/or space. In fact, the triumph of democracy ensures that anything appertaining to time and/or space is marginalized, if not excluded from society, so that both beauty and truth, the Devil and God, are less representative of democratic societies than strength and/or knowledge, woman and/or man, and tend to be approached, if at all, only through the distorting lens of feminine and/or masculine dispositions. Thus both the Devil and God, and by implication science and religion, are brought low to accommodate the disciplinary predilections of the world, viz. politics and economics, which accordingly take precedence over them in the types of society which, being democratic, are specifically of the world, with its mass/volume parameters. Therefore when 'the meek' inherit the earth, as they arguably have done under democracy, the Devil and God, science and religion, are progressively squeezed out of the picture or, at the very least, obliged to bow before woman and man, as before the world. Democracy is world-affirming but God-denying. Only the overcoming of the world can restore eternal values to their rightful pre-eminence, albeit the world should only be overcome democratically, and hence peacefully, if the right kind of eternal values are to prevail, those associated, needless to say, with religion, and, moreover, with its truest and most genuine manifestation. For only when the People are delivered from the 'sins and/or punishments of the world' in which they bog down, will there be any prospect of an otherworldly salvation commensurate, so I maintain, with 'Kingdom Come', and hence the lead of meritocratic truth.
DEPRESSIVE: Denoting the phenomenally subjective nature of physical will, the secondary will of those affiliated, through masculine power, to mass-volume evolution.
DESTINY: One is destined for great things if one has the ability and will to carry them out in whatever fashion. Destiny is the sum-product of all those commitments which one voluntarily entered into on the understanding that they would lead somewhere conclusive and significant. Destiny is the direction of one's will, fate the consequence of what that will is and where it leads.
DEUTERON/DEUTERINO: This element/elementino is regarded by me as having a vegetative and therefore masculine connotation which places it in the sphere of mass-volume evolution, albeit as the radical counterpart to neutrons/neutrinos. Thus both deuterons in sensuality and deuterinos in sensibility are always phenomenal, never noumenal.
DEVOLUTION: The objective axes of space-time and volume-mass are regarded as devolutionary, since things proceed, on the female side of life, downwards, as from sensuality to sensibility in both noumenal and phenomenal contexts.
DEVIL: Regarded, in conventional religion, as the adversary of and/or antithesis to God, the Devil is equated with Satan as a 'Fallen Angel'. In Social Transcendentalist usage, however, it is not the 'Fallen Angel' which is to be equated with the Devil but the 'First Mover', or Creator, so that Satan is simply regarded as 'fall guy' for denigration from 'on high', pretty much as a submasculine beast or demon vis-à-vis a superfeminine angel, or, alternatively, as the sun vis-à-vis the stellar plane, with particular reference to the central star of the Galaxy, about which the sun, as one of a number of 'fallen angels', continues to revolve. Thus from the standpoint of my philosophy, it is the objectivistic 'First Mover', be it anthropomorphically identified with Jehovah or Allah or the Creator, etc., which is the real Devil, not the solar 'fall guy' or 'Fallen Angel', which, corresponding to the submasculine in its noumenal subjectivity, stands closer, so far as I am concerned, to the concept of primitive, i.e. cosmic, Godhead. For the divine side of life has a male orientation by dint of its tendency to diverge (in sensuality) and/or converge (in sensibility) subjectively, which is to say, in curved lines, whereas the diabolic side of life, by contrast, has a female orientation by dint of its tendency to diverge and/or converge objectively, which is to say, in straight lines, after the fashion not of the solar plane but of the stellar one, and thus with regard to a superfeminine standing in relation to space as opposed to a submasculine standing in relation to time where these sensual, or 'once born', references to God and the Devil are concerned. For, in a wider context, there are gods and devils in both sensuality and sensibility, externally and internally, though the Bible tends to focus only upon the external and sensual modes of divinity and devility, and then in untransvaluated terms, so that the Devil is regarded as God and God, by contrast, as the Devil, in keeping with its heathenistic basis in the Cosmos and deference, in consequence, to a female hegemony, the sort of hegemony which ensures that the submasculine is always 'fall guy' for superfeminine denigration from 'on high', in space. Yet what characterizes the noumenal planes of space and time is no less characteristic of the phenomenal planes of volume and mass ... whenever heathenistic norms prevail, as they surely do in the 'inverted triangle' of so-called Protestant solidarity, where the masculine Anglo-Catholic gets to play 'fall guy' for the feminine Puritan 'on high', in volume. Thus the Protestant worldview takes the God-over-Devil delusion from the noumenal planes down to the phenomenal planes, as the feminine pulls Heathen rank on the masculine, and the concept of devil is once again earmarked, in Pan-like vein, for that which appertains to a lower plane, albeit it be the plane of mass and not, as in the Judaic worldview, the plane of time. In actuality, however, mass and volume are even further removed from the planes of divinity and devility than (are) time and space or, rather, the devil of mass is even less credible as Devil than the devil of time, while the god of volume is even less credible as God than the god of space. Yet untransvaluated and 'once born', in their heathenistic sensuality, they both remain, and to that extent they have something in common, even though nothing could be further from the truth of God and Devil as they actually exist in sensibility within time and space.
DIVERGENCE: That which diverges, radiates outwards from a base and/or centre either in objective or subjective terms - the former rectilinear, or straight, and the latter curvilinear, or circular.
DIVISIONS AND SUBDIVISIONS OF THE BRAIN: My philosophy divides the brain, in fairly Koestlerian vein, into 'old' and 'new', and further subdivides each of these into 'backbrain' and 'left midbrain' on the one hand, that of the 'old brain', and into 'right midbrain' and 'forebrain' on the other hand, that of the 'new brain' - the former conceived as pertaining, in their objectivity, to the female side of things, but the latter conceived as pertaining, in their subjectivity, to the male side of things. For it is a contention of my philosophy that whereas the 'backbrain' and the 'left midbrain' are predominantly contexts of power and glory, will and spirit, the 'right midbrain' and the 'forebrain', by contrast, are predominantly contexts of form and contentment, ego and soul. Hence it could be argued that the 'old brain' is subdivisible between metachemical and chemical alternatives, appearance and quantity, while the 'new brain' is no-less subdivisible between physical and metaphysical alternatives, quality and essence, as germane to that which has taken longer to evolve and is, I guess, of a secondary order of cerebral significance in relation to its female counterpart, the 'old brain'. Nevertheless, it is the 'new brain' which tends, in effectively right-wing (right-midbrain) and extreme right-wing (forebrain) vein, away from the heathenistic domination of will and spirit, power and glory, towards the possibility of Christic and/or Superchristic redemption, for males, in form and contentment, ego and soul.
DOING: There are different ways of doing, and they depend, to varying extents, on the kind of person one is, whether female or male, upper class or lower class, objective or subjective. Fate decrees that the will does, but what one does depends on oneself, as, of course, does how one does. In terms of options, one can do metachemically, chemically, physically, or metaphysically, through fire, water, vegetation, or air, but how one does will depend on the kind of person one is, whether predominantly metachemical and/or chemical on the one hand, that of the female options, or predominantly physical and/or metaphysical on the other hand, that of the male options, with due distinctions between the noumenal and the phenomenal, upper- and lower-class alternatives. Either way, doing is of the will and is accordingly evil, since a manifestation, through appearances, of power. Whether it is your fate to do most evilly through metachemistry, more (relative to most) evilly through chemistry, less (relative to least) evilly through physics, or least evilly through metaphysics, all doing is evil and ... inescapable. For evil is the basis of life, without which there would be no goodness, no foolishness, and no wisdom. Everybody does something, even if not everybody does as much of the same thing, due to gender and class factors, as the case may be.
DRUG CHEMISTRY: Social Transcendentalism upholds the 'resurrection of the dead' conceived in terms of the availability of certain categories, both narcotic and hallucinogenic, of drugs, within the religious framework of 'Kingdom Come', with particular reference to the triadic Beyond. For any 'inner light' experiences of death or the grave could certainly be paralleled, artificially and synthetically, through recourse to drugs like heroin, LSD, and cocaine, the three principal categories of drug that would most accord, it seems to me, with the watery, vegetative, and airy tiers of the triadic Beyond in their chemical, or feminine, subsections, the subsections that would be reserved, in the event of a majority mandate for religious sovereignty come 'Judgement' (the ultimate and most paradoxical of all conceivable types of election), for the consumption of such drugs by, principally, women, since chemistry and the feminine are no less commensurate than physics and the masculine or metaphysics and the divine (supermasculine). Thus drugs are regarded by me as a means not only of advancing a 'kingdom within' at the expense of the 'kingdoms without', including television and cinema, which currently rage in heathenistic fashion against the 'light within', including, not least of all, that created by certain drugs, but, no less importantly, of constraining the objectivity of women to levels at which it will be less threatening to men than would otherwise be the case, thereby effectively keeping them in their (chemical) place to the physical and, most especially, metaphysical advantages of their male counterparts, whose own subjectivity will be proportionately enhanced, in keeping with their respective intellectual and emotional devotions in the masculine and supermasculine subsections of each tier of our projected triadic Beyond. Thus with a more constrained objectivity brought about by the spiritual devotions to which women will chemically relate, there will be little or no prospect of objectivity getting the better of subjectivity in due worldly and/or pre-worldly fashion, and less enthusiasm, in consequence, for the 'kingdoms without' to which a majority of late-twentieth-century people heathenistically subscribed in their female-besotted obsession with anti-Christian criteria, be those criteria feminine or, more to the photographic point, diabolic, i.e. superfeminine to subfeminine in metachemical freedom. Thus drugs, though by no means the most religiously representative aspect of 'Kingdom Come', would have an important role to play in underpinning and supporting the 're-born' criteria that would encourage the male side of the gender divide to rise up in masculine and supermasculine sensibilities, and all because of the sensible femininity that recourse to certain chemical substances would enhance, to the detriment of, in particular, metachemical sensuality, that superfeminine Devil of the 'kingdom without'.
EARS: The sensual noumenal not-self corresponding to the metaphysical context of sequential time, the ears are the organic focus of truth in secondary (powerful) as opposed to primary (formal) terms, given the subjectivity of this particular element. They are also the basis of what may be called the counter-Cupidian axis diagonally stretching from time to space, as from ears to lungs, in time-space evolution.
EARTH: Apart from its standard use as name for the planet upon which we happen to live, the term 'earth' serves to define a vegetative mean having reference to masculine values. In fact, used in this way, 'earth' is on a par with, though different from, purgatory, its feminine counterpart, and therefore is one aspect of a worldly totality, a totality no less phenomenal than Heaven and Hell are noumenal. Thus 'earth' serves to define a religious context distinct from the contexts of purgatory, Hell, and Heaven. Where others might think of the elements in terms of fire, water, earth, and air, I substitute 'vegetation' for 'earth', thereby generally reserving the latter for identification with a religious context or experience, as described above.
ECONOMICS: The physical discipline par excellence, economics is everywhere centred in molecular wavicles, as that which is primarily concerned with the quality as opposed, like politics, with the quantity of things. Thus it is the discipline par excellence of the ego, whether in physical, metaphysical, metachemical, or chemical terms, and therefore the less (relative to least) basic and/or the more (relative to most) advanced disciplinary approach to life. Economics generally excludes woman when physical, or capitalist, because physics is the element of man, as of the earth, though 'bovaryized' economics, of which the metaphysical, metachemical, and chemical modes are incrementally all examples, is less concerned with the masculine aspect of things than with either the divine, the diabolic, or the feminine aspects of them, depending on the context, i.e. whether corporate, communist, or socialist.
EDENIC SOUL: The id-based soul is Edenic, or Eden-like, to the extent that it reflects an alpha orientation that is sufficient unto itself and unlikely to inspire its impulsive/lustful devotee to an interest in or hope for an Afterlife. On the contrary, adherence to the undersoul, as one could call the Edenic soul in relation to ego-based, or civilized, types of soul, precludes all but a generative concept of Eternity, a concept based in propagation, thereby confirming a pagan disposition. Only denial of the Edenic soul leads, via the sublimated soul of civilized religion, to a belief in the Afterlife, since the concept of a heavenly omega is only possible once the alpha has been rejected, the pagan soul not lending itself to notions of posthumous salvation in, for example, Christian terms, although the concept of a return to and/or possible rejection (reincarnation) by the Cosmos remains ever potent.
EFFECT: Like causes, effects can be direct or indirect, as well as absolutist or relativistic. Direct effects immediately succeed their causes, as spirit succeeds will, whereas indirect effects, or causative effects, produce causes which owe something, though not everything, to the effects of which they are the cause. More basically, it could also be argued that psyche is the effect of soma, as wavicles of particles.
EGO: The conscious aspect of the self, whether the self be metachemical, chemical, physical, or metaphysical. Thus the ego can be diabolic, feminine, masculine, or divine, depending on the type of person concerned, whether female or male in upper- or lower-class terms. Only in the vegetative context of physics is ego made (falsely) an end-in-itself, since only in the physical context of vegetative masculinity is the ego in its per se manifestation, whether in sensuality or in sensibility, carnally or intellectually. As the focus of self in consciousness, ego is the central aspect of the psyche in between what may be called subegocentric and superegocentric extremes, the one corresponding to soul and the other to mind.
ELECTIVE: Denoting the noumenally subjective nature of metaphysical ego, the primary ego of those affiliated, through divine form, to time-space evolution.
ELECTRON/ELECTRINO: This element/elementino is regarded as having a watery and therefore feminine connotation which places it in the sphere of volume-mass devolution, albeit as the conventional counterpart to positrons/positrinos. Thus both electrons in sensuality and electrinos in sensibility are always phenomenal, never noumenal.
ELEMENT: The most basic unit of the atom, elements are defined by me as sensual particles and/or wavicles having a larger scale, relative to any particular element, than elementinos. The most common elements include photons, protons, electrons, and neutrons, the first two noumenal and the other two phenomenal, while positrons and deuterons are granted, in my philosophy, a more radical standing in relation to electrons and neutrons respectively.
ELEMENTINO: As above, except that elementinos are defined by me as sensible particles and/or wavicles having a smaller scale, relative to any particular elementino, than elements.
ELEMENT SLANG: To contrast the metachemical equation of fire as 'pus' with the metaphysical equation of air as 'gas', and each of these noumenal elements with the (arguably more populist and phenomenally pervasive) chemical equation of water as 'piss' and the physical equation of vegetation (earth) as 'shit', thereby contrasting the objectivity of 'puss' and 'piss' with the subjectivity of 'shit' and 'gas' ... as one would contrast fire and water with vegetation and air, or things diabolic and feminine with their masculine and divine counterparts.
ELEMENTAL RELATIVITY: The theory that everything is to be found everywhere, though not in the same way or to the same extent, since the nature of, for example, evil, good, folly, and wisdom varies from element to element, as from most to least via more and less or, alternatively, least to most via less and more. Hence in all elements the will is evil, since evil appertains to the doing of power (crime), which is apparent, especially in the metachemical per se but also, to varying extents, in each of the other elements. Likewise, in all elements the spirit is good, since goodness appertains to the giving of glory (punishment), which is quantitative, especially in the chemical per se but also, to varying extents, in each of the other elements. Similarly, in all elements the ego is foolish, since folly appertains to the taking of form (sin), which is qualitative, especially in the physical per se but also, to varying extents, in each of the other elements. Finally, in all elements the soul is wise, since wisdom appertains to the being of content (grace), which is essential, especially in the metaphysical per se but also, to varying extents, in each of the other elements.
ESSENCE: Essence is at the furthest possible remove from appearance, as being from doing, the soul as opposed to the will, the last as opposed to the first, the best as opposed to the worst, the deepest as opposed to the shallowest, or most superficial. Essence exists in all elemental contexts, from metachemistry and chemistry on the female side of life to physics and metaphysics on its male side, but if it is fourth-rate in fire, it is first-rate in air, the mystical element par excellence. In fact, on a different basis from the above, one could distinguish the least wise essence of metachemical soul (love) from the less (relative to least) wise essence of chemical soul (pride), and these female alternatives on noumenal and phenomenal planes from the more (relative to most) wise essence of physical soul (pleasure) and the most wise essence of metaphysical soul (joy), both of which, being phenomenally and noumenally subjective, are of course male. Be that as it may, essence is invariably beingful, even if the degree or type of being varies considerably according to the nature of the element to which it attaches. In this regard, essence has to be understood not only in terms of gender differentials but, no less importantly, in terms of class differentials.
EXPRESSIVE: Denoting the noumenally objective nature of metachemical will, the primary will of those affiliated, through diabolic power, to space-time devolution.
ETERNAL (SEMPITERNAL): Denoting the noumenally subjective nature of metaphysical soul, the primary soul of those affiliated, through heavenly contentment, to time-space evolution.
ETERNAL SOUL: Soul is the eternal aspect of the self considered psychically, whether in the untransvaluated terms of the Edenic soul (undersoul) or, more specific to this entry, in the transvaluated terms of the Eternal soul (oversoul) - terms which embrace everything from metachemistry and chemistry to physics and metaphysics, thereby permitting to the oversoul different modes of sublimated, or omega-oriented, afterlife experience which contrast with the pagan, and alpha-oriented, afterlife experience of the undersoul. Briefly, one may distinguish between the 'barbarous eternity' of the metachemical afterlife (Hell), the 'civilized eternity' of the chemical afterlife (purgatory), the 'natural eternity' of the physical afterlife (earth), and the 'cultural eternity' of the metaphysical afterlife (Heaven), with, broadly, fundamentalist, nonconformist, humanist, and transcendentalist distinctions - at any rate, as applying to positive modes of afterlife experience.
ETERNITY: Having more to do with metachemistry and metaphysics than with chemistry and physics, Eternity both precedes and succeeds human life, as fire precedes water and as air succeeds vegetation. The Afterlife is a naturalistic or organic manifestation of Eternal Life, to the extent that it signifies a permanent condition, albeit not one that is likely to last very long and certainly not for ever, insofar as our concept of the Afterlife has to do with an 'inner light', or internal illumination, brought about by chemical changes in the central nervous system, including the brain stem, following death. Obviously the stars are, in durational terms, Eternal compared to or, rather, contrasted with the relatively brief duration of, say, the 'Christian afterlife', though their longevity is still subject to dissolution eventually. My own ideological concept of Eternity is one that pertains to an extension of evolving life beyond the human level to a post-human and effectively superhuman one, in which there is no death because life can be sustained, both synthetically and artificially, beyond the mortality of 'the flesh'. Yet this would have to be conceived in relation to moral and, preferably, religious values, if it was to be sustainable beyond mere personal self-interest to a level of universal salvation, fit antithesis to the Cosmos.
EVIL: Anything to do with power, and hence the will, is equated with evil, whether it be the most evil power of metachemical will, which is expressive in its noumenal objectivity; the more (relative to most) evil power of chemical will, which is compressive in its phenomenal objectivity; the less (relative to least) evil power of physical will, which is depressive in its phenomenal subjectivity; or the least evil power of metaphysical will, which is impressive in its noumenal subjectivity. Whatever its elemental correlation, evil is always apparent, never quantitative, qualitative, or essential. It is therefore the basis not only of goodness but, indirectly, of folly and wisdom as well. To seek the total elimination of evil (or power) from life would therefore prove not only impossible but undesirable and, indeed, a mark of philosophical ignorance.
EXCITABLENESS: Essential attribute of vegetation, excitableness is germane to physical soul (pleasure).
EXTROVERT: Someone more disposed to the outer than to the inner, to sensuality than to sensibility, to 'once born' than to 're-born'. Extroverts are more likely to be Heathen than Christian and, on a gender basis, female than male.
EYES: The sensual noumenal not-self corresponding to the metachemical context of spatial space, the eyes are the organic focus of beauty in primary (powerful) as opposed to secondary (formal) terms, given the objectivity of this particular element. They are also at the inception of the Cupidian axis diagonally stretching from space to time, as from eyes to heart, in space-time devolution.
FALSITY: Apparent and/or qualitative attribute of, in particular, metaphysical elements and/or elementinos, viz. protons and/or protinos, stretching from sequential time to spaced space in time-space evolution, the airy or counter-Cupidian axis of noumenal subjectivity. Falsity is a negative manifestation of the Divine, whether in secondary terms with regard to metaphysical power (elemental particles) or in primary terms with regard to metaphysical form (molecular wavicles), the difference between holy anti-evil and holy antifolly, the metaphysical Antifather and Antison (in negative Christian terms).
FATHER: The Christian equivalent of Jehovah, 'the Father' is implicated in 'the Son', Who taught the 'Way of the Cross', and accordingly could be said, unlike Jehovah, to connive at a non-triangular hierarchy which is as uniquely Christian as triangles are Heathen. In this respect, He is loosely paralleled by the Judaic Satan, since a fellow rebel against triangular limitations, albeit one that rejects rather than acquiesces in the pyramidal triangle (of Superheathen culture) in question.
FEMALE: This term is used to imply and/or embrace both feminine and diabolic (superfeminine in sensuality, subfeminine in sensibility) alternatives on the objective side of the gender fence, and is therefore not synonymous, in my philosophy, with the feminine, or woman, alone, although it can refer to either the feminine or the diabolic, depending on the context. For that which is female embraces both the phenomenal planes 'down below' space and time, and the noumenal planes 'up above' volume and mass, if solely in relation to volume-mass devolution (feminine) and space-time devolution (diabolic). It is therefore antithetical to anything and everything male.
FEMININE: The phenomenal counterpart to masculine, femininity embraces a watery correlation bisecting the planes of volume and mass in terms of volume-mass devolution, the sensual volume of a tongue-oriented nonconformism and/or a lunar realism on the one hand, that of volumetric positive and negative options, and the sensible mass of a womb-oriented nonconformism and/or an oceanic realism on the other hand, that of massed positive and negative options. Hence 'feminine' is a term which, in my philosophy, is always ranged against the masculine from the standpoint of a phenomenal order of objectivity, an objectivity - and thus mode of freedom - at once strong and/or weak and proud and/or humble, depending on the charge of the femininity, be it organic (personal) and positive, or inorganic (geologic) and negative. Either way, spirit will be hegemonic over will, and both alike will be hegemonic over ego and soul; for phenomenal objectivity is illustrative of a first-rate order of spirit, a second-rate order of will, a third-rate order of soul, and a fourth-rate order of ego. It is also a context in which, due to objective factors, power and glory, viz. will and spirit, are primary, whereas form and content(ment), viz. ego and soul, are secondary. Hence the feminine is characterized by the governance of evil and good, with an emphasis on goodness, the spiritual parallel, over folly and wisdom, since these appertain to what is secondary, namely to that which appertains to the self as opposed to the not-self (will) and selflessness (spirit). Being of a watery elemental correlation, however, the feminine is ever chemical, and therefore an exponent of clearness, as it alternates between punishment and adroitness (justness).
FICTION: The quasi-masculine counterpart to drama within the chemical framework of literature in general, fiction extends from mass to volume in mass-volume evolution, as from tragedy to comedy, vice to virtue, sensuality to sensibility, the latter having less action and more thought, since less of the flesh (phallically) and more of the brain.
FIRE: The metachemical element par excellence, fire is the most basic (negative) and/or least advanced (positive) element, and therefore the one which, in my philosophy, has an elemental-particle equation as germane, in particular, to photons and/or photinos within space-time devolution. Fire is distinguishable, on this basis, from the fiery gas, as it were, of the sun and/or Saturn, since the axis in question is from stellar to Venusian (the planet Venus) in cosmic (negative) terms, and from eyes to heart in universal (positive) terms, and photons and/or photinos take metachemical precedence, in consequence, over protons and/or protinos which, in relation to metaphysical gaseousness, are less anti-natural than pro-natural, and therefore entitled to association, by contrast, with a divine disposition. Be that as it may, fire is a noumenal element, and therefore always correlative of upper-class values in their ruling mode. It is the element, par excellence, of the Devil and Hell, a female element with a noumenally objective disposition for divergence (sensuality) and/or convergence (sensibility) in straight lines, more especially in the guise of stellar light, its pristine, or properly metachemical, manifestation.
(thraldom), freedom is a female actuality that
the objective side of life, with particular reference to sensual, or
born', contexts. Thus freedom is
inseparable from heathenistic criteria,
since it can
only be maintained on the basis of a female hegemony, whether in
the tongue (phenomenally) or to the eyes (noumenally),
to 'freedom of (parliamentary) speech' and
'freedom of the (camera-besotted) press'.
The stand of freedom against binding, or what is more usually
as tyranny, is inevitably a left-wing one, and thus forever associated
left-wing movements like socialism and communism. The
liberty, a female
revolutionary, leading the People (Gericault)
of the nature of freedom, which opposes the
all forms of political and religious conservatism from the standpoint
objectivity, and hence heathenistic values. Both 'Britannia' and the '
FUNDAMENTALISM: The positive manifestation of metachemistry, fundamentalism stretches from science to religion via politics and economics, and is everywhere, and in all disciplinary contexts, germane to photons and/or photinos within the Cupidian axis, so to speak, of space-time devolution. Thus fundamentalism is a female actuality which stretches, more specifically, from superfeminine sensuality to subfeminine sensibility, as from eyes to heart. Whatever the discipline, fundamentalism is that which is diabolic and infernal, whether in primary terms, vis-à-vis metachemical will and spirit, or in secondary terms, vis-à-vis metachemical ego and soul. For the Devil of criminality and the Hell of cruelty is germane to noumenal objectivity in its positive manifestation, the fundamentalism, in short, of beauty and love.
from, in particular,
me to a projected federation of the Gaels, or Gaelic
countries, in which religious sovereignty would, if voted for in
guaranteed to accord with a majority mandate, be the principal mode of
sovereignty, a sovereignty commensurate, so I believe, with 'Kingdom
thus a context reigned over by the self-styled Messianic equivalent of
Second Coming, the Superchristian leader
Transcendentalism, an otherworldly religion in which transcendental
will be given its rightful place at the apex of a non-triangular
religious praxis, thereby shifting the fulcrum of religion from sin to
the world to the heavenly Other World, man to God.
Moreover, this Gaelic Federation is conceived
of not only as a context of religious sovereignty, but as a solution to
division of Ireland, since it advocates the uniting of the island of
the basis of union with Scotland and Wales, thereby granting to both
nationalists and loyalists a basis for compromise which transcends
entrenched positions in relation, as at present, to the Republic of
the one hand, and to Great Britain on the other. Neither
monarchic, Irish or British, the Gaelic Federation would
both Irish nationalists and
GAS: Often used as synonymous with air, especially in those contexts, such as the sun and (the planet) Saturn, which are negatively metaphysical, and thus gaseous rather than ethereal, or airy. Thus the fiery gas or gaseousness of the sun, a metaphysical entity, should not be confounded with the electromagnetic fire, or light, of those bodies corresponding to the stellar plane, which are less metaphysical than metachemical.
GENDER SLANG: To contrast the metachemical objectivity in space-time devolution of 'jerks' with the metaphysical subjectivity in time-space evolution of 'bums', and each of these noumenal gender options with the (arguably more populist and phenomenally pervasive) chemical objectivity in volume-mass devolution of 'cunts' and the physical subjectivity in mass-volume evolution of 'pricks', as one would contrast devils and gods (noumenal) with women and men (phenomenal).
GHOST: Equivalent to spirit in the context of the Holy Ghost, this term accordingly has reference to an airy or metaphysical actuality like airwaves (metaphysical sensuality) or the breath (metaphysical sensibility), which is a third-rate order of spirit germane to a secondary manifestation of Heaven. As for ghostly presences not associated with either the airwaves or the breath, I have little time or enthusiasm, and still less time or enthusiasm for notions of the Holy Ghost/Spirit having more to do, in Biblical vein, with fire than air.
GIVING: The phenomenally objective counterpart to taking, giving has a distinctly feminine connotation which stems from a watery disposition in volumetric volume and/or massed mass. The giver is better, i.e. in general terms more good and less evil, than the doer, but antithetical to the taker within the necessarily phenomenal (and lower-class) parameters of volume and mass.
GNOSTICISM: Appertaining to the phenomenal objectivity of volume-mass devolution, gnosticism is a chemical attribute primarily concerned with quantities, whether in relation to strength (positive) or to weakness (negative), the former personal (nonconformist) and the latter geologic (realist). Thus gnosticism has feminine associations, in keeping with its spiritual basis in chemical glory.
GOD: When not misplaced or misused, the term God has reference to metaphysical ego, be that ego sensual or sensible, 'once born' or 're-born', in either positive (universal) or negative (cosmic) terms. For me, a sensible metaphysician of universal disposition, the term God is conceived primarily in relation to the inner metaphysical ego of the superman and secondarily in relation to inner metaphysical will, which is the breathing ability of the lungs. Thus God is divisible between the supermasculine ego that is committed to transcendental meditation and the actual organ, or not-self, whose will is to breathe, the former being akin to an ultimate 'Son' (in the Christian sense) and the latter to an ultimate 'Father' (again in the Christian sense). God is thus both foolish and evil, of metaphysical form and of metaphysical power, but 'the Son' takes precedence, in the subjectivity of metaphysics, over 'the Father', as ego over will. Yet the ego and the will of inner metaphysics are both graceful and truthful, the one electively, since of the superman, and the other impressively, since of noumenally subjective power. The egocentric God, being primary, appertains to a second-rate order of folly, while the will-based God, being secondary, appertains to a fourth-rate order of evil. And both second-rate folly and fourth-rate evil, being metaphysical, are holy or, at any rate, capable of achieving holiness.
GOODNESS: In its per se mode, goodness applies to the chemical sphere of watery femininity, with specific reference to the spirit, and thus to glory, whether negative (and humble) or positive (and proud). But spirit can also be metachemical, metaphysical, or physical, and therefore there is what may, in relation to chemical spirit, be called the second-rate goodness of metachemical spirit, the third-rate goodness of metaphysical spirit, and the fourth-rate goodness of physical spirit. If chemical spirit is clear, then metachemical spirit is unclear, metaphysical spirit holy, and physical spirit unholy, in keeping with fiery, airy, and vegetative departures from water. But spirit is always good, whether it be watery, fiery, airy, or vegetative, in positive or in negative terms. In the objective contexts of chemistry and metachemistry, however, spirit will be primarily good, or good in primary terms, whereas in the subjective contexts of physics and metaphysics, spirit can only be secondarily good, or good in secondary terms. Hence spirit has a higher status in chemistry and metachemistry, as germane to the female side of life, than in physics and metaphysics, where goodness is only fourth-rate (physics) or third-rate (metaphysics), in keeping with the male predilection toward unholiness and holiness, vegetation and air. Where fire and/or water are hegemonic, however, then spirit will be of correspondingly more significance, though only in its per se manifestation is goodness clear, the clearness of purgatorial glory in the adroitness of chemical spirit, which is the primary mode of purgatory, viz. spiritual goodness.
GRACE: The attribute of metaphysical ego, and hence of God, truth, metaphysical form, holy folly, etc., grace is accordingly egocentric rather than psychocentric, and applies to the submasculinity of metaphysical sensuality no less than to the supermasculinity of metaphysical sensibility.
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 ('re-born'). 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 're-born', 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.
IDEALISM: The negative mode of metaphysics, whether in relation to sequential time or to spaced space, sensual or sensible manifestations of noumenal subjectivity. The Idealist is someone who, usually devoted to a negative God, prefers woe to joy or is obliged, by circumstances, to cling to a cosmic, rather than a universal, mode of metaphysics.
IDEOLOGY: Beliefs by which individuals and societies live, which condition not only political but economic, scientific, and religious attitudes. All serious thinking is based, to a greater or lesser extent, upon a 'body of ideas' which add-up to and/or derive from an ideology, whether that ideology be based in freedom or centred in binding (thraldom), is female or male in upper- or lower-class terms. Some ideologies are better than others, in the sense that holiness is better, because more evolved, than unholiness, while some ideologies are simply different from others, since appertaining to different sides of the gender fence, as it were.
ID: Having reference to the instinctive and/or impulsive energies of the self, the id is accordingly the most basic and primitive aspect of the central nervous system, the only manifestation of the self which is not psychic, or of the psyche, but physiological ... and therefore, to speak paradoxically, unconscious in its instinctive nature or, more correctly, subnature. Thus the id is a link, albeit at the most basic level, between the self and the not-self, a link between instinct and will, an autonomously functioning division of the self which is basically somatic where the conscious, or intellectualized, self is psychically egocentric, the superconscious (spiritualized) self psycho-eccentric, and the subconscious (emotionalized) self psychoconcentric. In fact, the id is simply that aspect of the self which stands instinctively apart from the intellectuality of the conscious self (ego), the spirituality of the superconscious self (spirit or, more correctly, spiritualized ego, or mind), and the emotionality of the subconscious self (soul), within the overall context of the self as central nervous system and/or brain stem. To the extent that it functions on a subnatural basis, the id is similar to, though distinct from, the will, which is associated, in my philosophy, with the various orders of not-self, including the greater proportion of the brain (cerebrum), which accord with soma, or nature.
IDIOT: Person, more usually female, who allows him/herself to be dominated by the id to a degree which can and often does eclipse the ego, thereby subordinating conscious control of the not-selves to their unconscious or, more correctly, subnatural control, with impulsive and/or instinctive consequences likely, in markedly idiotic instances, to defy reason. Idiocy, by no means alien to the modern age, grants free rein to the most primitive and basic impulses, is more concerned with acting than with doing, and consequently will always evoke heathenistic connotations which 'fly in the face' of those egocentric constraints to which Christians are subject.
IGNORANCE: Negative mode of masculine will and/or ego, power and/or form, in both sensuality (mass) and sensibility (volume), ignorance has a geologic correlation which stretches, in neutrons and neutrinos, from the terrestrial to the Martian, from the earth to the planet Mars, and is the precondition, in mass-volume evolution, of knowledge. In view of the subjective nature of the masculine axis, ignorance is primary in ego (molecular wavicles) and secondary in will (elemental particles), just as man is primary in folly and secondary in evil.
ILLUSION: A metachemical attribute, illusion is of the light as opposed to the air, being of a magical rather than a mystical persuasion. That which is rooted in the light sees things in terms of illusion, or 'Maya' (to cite Hindu terminology), for it is largely composed of illusory impulses and projections. Illusion is, of course, the antithesis to truth, not its negative counterpart, like falsity, but something akin to beauty (if positive) and/or to ugliness (if negative). Thus illusion, and hence beauty/ugliness, is a lie. But it is a lie that often poses as truth, a lie in which the Bible is rooted, compliments of the Old Testament. For God as Creator of the so-called Universe, meaning the Cosmos, is an illusion or, more specifically, an illusory kind of God, both in terms of a stellar correlation and the fact, well documented by me, of its superfeminine nature, a nature akin to that of the 'Liberty Belle', which, if truth be told, is rather less divine than diabolic, since germane to the space-time axis of noumenal objectivity at the sensual level of spatial space.
IMMORAL: Relating to that which, rooted in a vacuum, is objective and hence female, whether in relation to noumenal or to phenomenal planes and/or axes in negative and positive, as well as virtuous and vicious, modes. Hence both crime and punishment are immoral, as are evil and goodness, their powerful and glorious corollaries.
IMPRESSIVE: Denoting the noumenally subjective nature of metaphysical will, the secondary will of those affiliated, through divine power, to time-space evolution.
INDIVIDUALISM: Corresponding to the absolutism of elemental particles and/or wavicles, individualism has specific applicability to time and/or space, and is accordingly supra-worldly in its devility and/or divinity. Individualism is therefore an upper-class noumenon, with particular reference to metachemical science (cosmology) on the one hand, that of diabolic (superfeminine and/or subfeminine) individualism, and to metaphysical religion (transcendentalism) on the other hand, that of divine (submasculine and/or supermasculine) individualism.
INFERNAL: Denoting the noumenally objective nature of metachemical soul, the secondary soul of those affiliated, through hellish contentment, to space-time devolution.
INNER: Concerned with what is sensible and 're-born' as opposed to sensual and 'once born', the inner can be objective or subjective, female or male, as well as, in a wider sense, negative or positive.
INTELLECTUAL ACTIVITIES: To contrast the physical will of reading with the physical spirit of speaking (from a prepared text, i.e. a book) in relation to the sensible vegetative (cerebral) not-self and selflessness (voluminous soma/supersoma), and each of these 'secondary' intellectual activities, germane to phenomenal subjectivity, with the physical ego of thinking and the physical soul of writing (to a blank page) in relation to the 'primary' intellectual activities of the sensible vegetative self (voluminous psyche/subpsyche) in both its unredeemed and redeemed modes. Hence 'vegetative speaking' (not to be confused with 'watery speaking', i.e. speaking independently of a prepared text) stems from vegetative reading, as physical spirit from physical will, whereas vegetative thinking (not to be confused with airy thinking, or meditating) leads to vegetative writing, as physical ego to physical soul - knowledge to pleasure in positive contexts (both primary and secondary), and ignorance to pain in negative contexts (both primary and secondary).
INTROVERT: Someone more disposed to the inner than to the outer, to sensibility than to sensuality. Introversion is more likely to be Christian than Heathen, as well as male than female.
ISLAM: Alternative name given to Mohammedanism, a Creator-based religion deriving from both Judaism and Mohammed, the self-styled prophet of Allah, the Moslem concept of God. Islam is a mode of religious fundamentalism that acknowledges monotheism and demands strict obedience to the 'will of Allah'.
The Jewish concept of God, analogous to the
and to the Christian 'Father', Jehovah is a Creator-God to be
worshipped by His
JEWS: A people of, by and large, Semitic origin who adhere, officially or unofficially, to Judaism, Jews are consequently distinct from Christians and Moslems, but similar to them to the extent that they are a 'people of the Book' for whom the concept of God is rooted in cosmic monotheism, having reference to the notion of 'Creator'.
JOY: Having reference to the positive quantitative and essential manifestations of protons and/or protinos, joy has a noumenally subjective correlation, as applying to the airy realm of metaphysics, and is the heavenly redemption of the Divine, whether in relation to the secondary context of metaphysical spirit (molecular particles) or to the primary context of metaphysical soul (elemental wavicles), in sensuality no less than in sensibility.
JUDAISM: A monotheistic religion which is concerned with the worship of Jehovah, the Jewish concept of Creator, Who is deemed responsible for creating not only the world but the cosmos in general. God, for Judaists, is an Almighty Being Who acts upon the world or worlds He has created.
JUDGEMENT: For the People to decide, in due course, whether or not there will be a 'Kingdom Come', and then for Social Transcendentalism to follow through such a decision, if positive, with measures designed to remove outmoded and obsolete institutions and values, particularly with regard to conventional religion. Thus the People must decide whether or not they want religious sovereignty, the sovereignty I have to offer through Social Transcendentalism, and then vote accordingly, passing, it may be, from 'sins and/or punishments of the world' to the otherworldly salvation germane to 'Kingdom Come'. Then and only then will it be possible for the equivalent of the Second Coming, a Messianic Superchrist, to implement change on their behalf, removing from his society those factors, including obsolete religion or religious beliefs, which are no longer relevant. But Judgement is also something that the People and, I hope, the Gaelic people in particular, will first be involved in, with regard to the study of my works and due acknowledgement of my Messianic credibility. For the people concerned must know what they would be voting for, and why! Judgement is a double-sided process, not just a one-sided evaluation of the world by the philosopher in question, who, on the strength of this and other such works, may have ample reason to think of himself in Messianic terms, but who nevertheless requires public confirmation of his self-assessment, if it is to amount to anything tangible.
JUSTICE: Adhering to the principle of 'an eye for an eye and a tooth for a tooth', justice is a feminine, or phenomenally objective, concept that stands at a chemical, and thus watery, remove from the vegetative physics of 'turning the other cheek', as germane to Christian masculinity. It is not by mere coincidence that the symbol of justice happens to be a woman, or feminine figure, weighing crime and punishment in her scales; for women are adept at dispensing justice, whether as punishment of crime or the just retribution of cruelty. For the feminine aspect of life, adhering to a watery mean, tends to shift between the particle/wavicle poles of punishment and justice or, rather, justness, adroitness, cleverness, and other such spiritual variations upon a purgatorial theme, be it negative, and realistic, or positive, and nonconformist.
KINDNESS: Attribute of the metaphysical soul, and hence of Heaven or heavenly feelings, kindness is the emotional counterpart to grace, as joy to truth or Heaven to God, being the essence of wisdom. Only that man who embraces metaphysics, whether sensually or sensibly, on a submasculine or a supermasculine basis, can be genuinely kind, and hence wise. The metaphysical spirit, the airwaves and/or breath, is also kind, albeit on secondary terms in contrast to the soul.
the coming time of the Superchrist's
Messianic reign, during which the concept of religious sovereignty will
democratically endorsed by a variety of progressive peoples, and the
sovereignties of the world, including the political, accordingly be
i.e. consigned to the rubbish bin of history.
Social Transcendentalism is the ideological front for the
advancement of religious sovereignty in the People, and 'Kingdom Come'
specific reference, in the short-term, to what I have elsewhere called
KNOWLEDGE: Apparent and/or qualitative attribute of, in particular, physical elements and/or elementinos, viz. neutrons and/or neutrinos, stretching from massive mass to voluminous volume in mass-volume evolution, the vegetative axis per se of phenomenal subjectivity. Knowledge is a positive manifestation of the masculine, whether in secondary terms with regard to physical power (elemental particles) or in primary terms with regard to physical form (molecular wavicles), the difference between unholy evil and unholy folly, physical Father and Son (in Christian terms).
LEADER: The leader should, by definition, be metaphysical, and the self-styled architect of Social Transcendentalism most certainly considers himself to be metaphysical, not physical (and prone to representation), nor chemical (and prone to governance), still less metachemical (and prone to rule). Leadership should be first and foremost a religious attribute, the attribute of religious persons, particularly when those persons happen to be genuinely religious, and thus metaphysical.
LEFT: Politically or ideologically speaking, the Left is on the female side of the gender divide, and is therefore affiliated to libertarianism, whether in moderate or in extreme terms, that is to say, whether with regard to the phenomenal objectivity of water or to the noumenal objectivity of fire, in sensibility no less than in sensuality. When politics is 'true' to itself (and not 'bovaryized') it will be left wing, or parliamentary. Likewise, when science is 'true' to itself (and not 'bovaryized') it will be extreme left-wing, or cosmological. For whereas the per se of politics, being watery, is phenomenal, the per se of science, being fiery, is noumenal. Thus do libertarians and ultra-libertarians exemplify political and scientific per se standings respectively, in keeping with their objective, or female, natures.
LIBERTARIAN: The antithesis to conservative, libertarianism can be either extreme (and noumenal) or moderate (and phenomenal), but either way it is a female attribute which follows from an objective premise, whether in relation to sensuality or to sensibility or, indeed, to negative or positive manifestations of each. Thus libertarians are prone to objective divergence and/or convergence on either noumenal or phenomenal planes, with a penchant, in consequence, for freedom, the freedom of the female side of life to be 'true' to itself without regard to or threat of male constraints such that follow, by contrast, from a subjective disposition. Libertarians are politically of the Left, and are usually of a secular rather than a religious orientation. Those disposed, in upper-class fashion, to noumenal objectivity will be ultra-libertarian, and hence extreme left, or communistic; while those more disposed, in lower-class fashion, to phenomenal objectivity will be libertarian, and hence moderate left, or socialistic. Either way, one is dealing with a female stance in life, a stance that is diabolic in the one context and feminine in the other. In elemental terms, both fire and water are libertarian after their different fashions, the one noumenally and the other phenomenally, as germane to metachemistry and to chemistry.
negative freedom within the sensual context of noumenal
objectivity, the '
LIGHT: Spiritual manifestation of photon elements which, in conventional contexts, diverge through spatial space as from a vacuum, whether naturally (cosmic) or artificially (electronic). Light is a primary mode of Hell whose glory is infernal, given its metachemical correlation. This applies as much in positive terms to sight-light, which is spiritual love, as in negative terms to cosmic light, which is spiritual hatred, not to mention to their artificial counterparts, the light of cameras on the one hand and of light-bulbs on the other hand. Either way, light is good rather than evil, since of the spirit as opposed to the will. But goodness can be negative or positive.
LIGHTNESS: Quantitative attribute of air, as of airwaves (sensuality) and the breath (sensibility), lightness is germane to metaphysical spirit.
LIMBO: Context of compromise between Heaven and Hell, which is to say, noumenal objectivity and noumenal subjectivity. The noumenal counterpart, in short, to the world.
LITERATURE: Common term for all literary activity ... from poetry and drama to fiction and philosophy, although modern usage tends to favour fiction, especially novels and short prose. However, it is my belief that literature is that branch of the fine arts which has a chemical, and therefore feminine, correlation, in keeping with its watery bias, e.g. the tongue for speaking with and ink for writing with. In fact, I incline to regard drama as the per se mode of literature, in view of its reliance on the tongue for purposes of speech, and to conceive of the other modes of literary activity, viz. poetry, fiction, and philosophy, as 'bovaryizations' of literature germane to a fundamentally watery approach to each of the other elements, viz. fire in the case of poetry, vegetation in the case of fiction, and air in the case of philosophy. Thus literature, in the broadest sense, is the civilized art form par excellence, as distinct, in its own way, from the barbarism, comparatively speaking, of art (principally painting) as the naturalism of sculpture from the culture of music. Currently, however, it is the quasi-vegetative 'bovaryization' of literature, viz. fiction, which most typifies literary production, particularly in its novelistic mode. This is, together with drama, a worldly manifestation of literature, and the world, with its feminine/masculine compromises, still exists, not having been 'overcome' by otherworldly alternatives of the type that would make philosophy the principal literary genre.
LITERARY SUBDIVISIONS: Literature conceived as being subdivisible into drama, the chemical per se of literature; poetry, the quasi-metachemical 'bovaryization' of literature; philosophy, the quasi-metaphysical 'bovaryization' of literature; and fiction, the quasi-physical 'bovaryization' of what, in relation to literature proper, viz. drama, is a chemical art form par excellence.
LOWER CLASS: Only the phenomenal objectivity of chemistry and the phenomenal subjectivity of physics qualify for lower-class standings, the one in relation to the governing class of volume-mass devolution, viz. democrats (parliamentarians) and bureaucrats (local government), the other in relation to the representing class of mass-volume evolution, viz. technocrats and plutocrats. Thus the lower class are always phenomenal, never noumenal.
LOVE: Having reference to the positive quantitative and essential manifestations of photons and/or photinos, love 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.
LSD: Synthetic hallucinogen with ability to modify consciousness in the direction of visionary hallucinations and spatial displacements. One of a number of drugs that have been seriously considered for spiritual use in 'Kingdom Come', with particular reference to the second tier of my projected 'triadic Beyond', duly subsectioned to embrace, besides physics and metaphysics, a chemical context in which some vegetative transmutation of chemistry would be applicable, thereby allowing the feminine aspect of a broadly humanist tier to receive due chemical attention.
LUNAR: Phenomenally objective disposition of the moon which is the negative, or geologic, manifestation of volume, with specific reference to volumetric volume. A guarantor and standard of negative freedom within phenomenally objective parameters, such as those accruing, in secular terms, to parliament.
MAGIC: Appertaining to the noumenal objectivity of space-time devolution, magic is a metachemical attribute primarily concerned with appearances, whether in relation to beauty (positive) or to ugliness (negative), the former 'white' (fundamentalist) and the latter 'black' (materialist). Thus magic has diabolic associations, in keeping with its instinctual (wilful) basis in metachemical power.
MALE: This term is used by me to imply or embrace both masculine and divine (submasculine in sensuality, supermasculine in sensibility) alternatives on the subjective side of the gender divide, and is therefore not synonymous, in my philosophy, with the masculine, or man, alone, although it can refer to either the masculine or the divine, depending on the context. For that which is male embraces both the phenomenal planes 'down below' space and time, and the noumenal planes 'up above' volume and mass, if solely in relation to mass-volume evolution (masculine) and to time-space evolution (divine). It is therefore antithetical to everything and anything female.
MAN: Not to be confused with God, man is phenomenal where God is noumenal, sinful where God is graceful and knowledgeable where God is truthful. But man is also subjective, and thus on the secondary side, in overall terms, of the elemental divide, the side which embraces vegetation (in the masculine) and air (in the divine). Man is the fruit of woman who nonetheless goes, or has the capacity to go, beyond woman, to outdo woman, in relation to the possibility of attaining to God. Most men, however, remain men, which is to say, masculine, at a phenomenal shortfall, in lower-class subjectivity, from the Divine, and therefore fated to remain sinful and knowledgeable, whether carnally or intellectually. Christianity is the religion par excellence of man, not God, and the revenge of man upon God or godly individuals, since when God is reduced to man or when, alternatively, man is hyped to God, then what follows is less truth than the subversion of truth by knowledge, of God by man, as, in emotional terms, of joy by pleasure, kindness by meanness, and heavenliness by earthliness. Consequently religion, which when genuine should be concerned with truth, is subordinated to economics, and world-affirming phenomenality is the lower-class result, a result that, in pandering to the masculine meek, excludes world-defying otherworldliness from its brief, considering that man is then the measure of all things, and all things must accordingly bow to him. From the genuinely philosophical standpoint, however, which is that of truth, man is indeed something that should, in Nietzsche's phrase, 'be overcome', if truth is to prevail in the interests of God, which is to say, the superman, the transcendence of the earth, and therefore of the all-too-human reign of man upon it, to the detriment, if not exclusion, of Heaven.
MARS: Planet corresponding to masculine sensibility and thus to voluminous volume, Mars is the sensibly negative manifestation, par excellence, of phenomenal subjectivity, and is therefore a geologic entity responsible for or associated with the sensible mode of ignorance and pain.
MASCULINE: Relating to a vegetative elemental parallel, the masculine ascends from mass to volume in mass-volume evolution, and is therefore germane to a phenomenally subjective order of binding. Masculinity is the elemental antithesis of femininity, which is watery, but it is also a lower-class position compared to divinity, as that which stretches in time-space evolution from submasculinity to supermasculinity, metaphysical sensuality to sensibility, just as femininity is lower-class compared to devility, or that which stretches in space-time devolution from superfemininity to subfemininity, metachemical sensuality to sensibility. Therefore the masculine is a worldly - and physical - shortfall from divine otherworldly possibilities, a shortfall which, being vegetative, has an earthly correlation, in keeping with its mundane nature. Whether one is masculine in sensuality (massive) or sensibility (voluminous), one is centred in knowledge and pleasure (if positive) and/or ignorance and pain (if negative), since man is ever, in his masculinity, torn between phenomenal modes of form and contentment in the self, of vegetative ego and soul, as between phenomenal modes of power and glory in the not-self and selflessness ... of vegetative will and spirit, ascending, in mass-volume evolution, from phallus to brain in organic positivity (personal) and/or from the terrestrial earth to the planet Mars in inorganic negativity (geologic). Thus the masculine is both sinful in ego and will, the former in primary terms and the latter with regard to a secondary manifestation of sin, and mean (stupid, maladroit, grave, unjust, etc.) in soul and spirit, the former in primary terms and the latter with regard to a secondary manifestation of meanness. Man is indeed something that should be overcome (Nietzsche), though only in God is this ultimately possible.
MASS: Bottom plane of existence which stretches from the phenomenal subjectivity of massive mass (masculine) to the phenomenal objectivity of massed mass (feminine), thereby embracing both vegetation and water. On the masculine side of the gender divide, mass is the sensual mode of vegetation; while on its feminine side mass is the sensible mode of water. Either way, the connection between mass and the masses and/or the Mass, i.e. Eucharist, is incontestable, and testifies to the worldly nature, in earth and purgatory, of the plane in question.
MATERIALISM: Root 'ism' in life, as in the Cosmos, which is affiliated, in negative fashion, to metachemistry above all other elements, with an elemental particle subatomic bias that attests to its rudimentary and primal nature. Of course, there is a materialism of chemistry, as of physics and metaphysics, but they are 'bovaryizations' of materialism compared to and/or contrasted with its metachemical manifestation in the photon (sensuality) and/or photino (sensibility). Thus in broadly elemental terms, materialism is of fire rather than of water, vegetation, or air, but it is the metachemical fire, above all else, which is its per se mode. For there is nothing more basic than the elemental particle photons of metachemistry! Now if fundamentalism is the positive and organic mode of metachemistry, then materialism is very much its negative and inorganic mode, the mode deriving, in stellar and/or Venusian terms, from the cosmic as opposed to the universal. The 'Liberty Belle' is thus the symbolic embodiment of sensual materialism, and all that, in consequence, which affirms, in 'once-born' fashion, negative noumenal freedom, or cosmic ultra-libertarianism. Materialism is therefore the worst of all possible devils and/or hells.
MATERNAL: Denoting the phenomenally objective nature of chemical soul, the secondary soul of those affiliated, through purgatorial contentment, to volume-mass devolution.
MEDITATION: Process by which the breath is acknowledged and consciously pursued to the ends of self-transcendence, i.e. the transmutation, within inner metaphysics, of ego into soul via will and spirit, with joyful self-realization as its heavenly reward. Thus meditation of this order, often termed 'transcendental meditation' to emphasize its transcendent or metaphysical nature, both confirms and encourages the achievement of maximum sublimated soul, of first-rate, or metaphysical, soul or rather, oversoul by those who, being sensibly metaphysical, have the ability to rise to godly and heavenly heights of metaphysical sensibility, achieving the redemption of the former in the latter. I call these practitioners of TM supermen, for it is only the existence of a supermasculine ego which binds one to inner truth in the first place, an ego at once sensibly metaphysical and divine, and from which a joyful sensibility can be experienced, once the ego is superseded by soul via will and spirit, in due process of meditating.
MERITOCRATIC: Persons who relate to the sensible metaphysics of spaced space, being disposed to transcendental meditation and to supermasculine self-acknowledgement, are avowedly meritocratic, and thus of an ultimate class position which is the salvation, on the time-space axis, of the theocratic, or those who, in their submasculine subjectivity, relate more to sequential time and its aural metaphysics, viz. music. Meritocrats are, by definition, atheistic, for they are their own divinities in what amounts to an ultimate 'kingdom within', a kingdom of Superchristian salvation.
METACHEMICAL: The Cupidian axis of space-time devolution, whether negatively (cosmic) or positively (universal), metachemistry is the fiery element of noumenal objectivity, and metachemical positions are either materialist (negative) or fundamentalist (positive), and thus ever germane to different manifestations, in sensuality and sensibility, of the Devil and Hell, of superfeminine and/or subfeminine alternatives. That which is metachemical is ever anterior to the chemical, relatively antithetical to the physical, and absolutely antithetical to the metaphysical, like art (painting) to music. The most basic (negative) and/or least advanced (positive) element, the photon in sensuality and the photino in sensibility, is metachemical.
METACHEMICAL ELEMENTS/ELEMENTINOS: Photons/photinos are the metachemical elements/elementinos par excellence, and therefore those which, when most of themselves in the elemental particles of their fiery appearances, are of space-time devolution.
METACHEMICAL SALUTES: Salutes such that parallel space-time devolution in the noumenal objectivity of their autocratic-to-aristocratic absolutism, from the extended-hand/raised arm of spatial space to the extended-hand/bent arm of repetitive time.
METAPHYSICAL: One might describe time-space evolution as the counter-Cupidian axis, since it is the axis of metaphysics and thus of that which is noumenally subjective, like idealism (negative) and transcendentalism (positive), in both sensuality and sensibility, the former having an elemental reference to protons and the latter to protinos, the least basic (negative) and/or most advanced (positive) elements/elementinos. Be that as it may, the metaphysical is ever airy, or gaseous, and the setting, in consequence, for God and Heaven, truth and joy, not to mention, in cosmic terms, their negative counterparts, falsity and woe. Either way, metaphysics is as far removed from metachemistry as music from art or being (in its per se mode) from doing (in its per se mode), first-rate soul from first-rate will.
METAPHYSICAL ELEMENTS/ELEMENTINOS: Protons/protinos are the metaphysical elements/elementinos par excellence, and therefore those which, when most of themselves in the elemental wavicles of their airy essences, are of time-space evolution.
METAPHYSICAL SALUTES: Salutes such that parallel time-space evolution in the noumenal subjectivity of their theocratic-to-meritocratic absolutism, from the clenched-fist/bent arm of sequential time to the clenched-fist/raised arm of spaced space.
MILLENNIUM: Coming time of the Second Coming, identified by me with the reign of Social Transcendentalism in 'Kingdom Come', both human and, subsequently, post-human.
MIND: There is besides the conscious mind both a superconscious mind and a subconscious mind. For mind is associated with the self psychically, as psyche, and the self, as I have oft repeated, is traceable to the central nervous system and/or brain stem. Hence mind can be conscious, superconscious, or subconscious, though in strictly psychic terms it is the superconscious which is mind per se, since mind transcends the ego, or conscious, while remaining distinct from the subconscious, or soul, which is that aspect of psyche which appertains to the self most profoundly.
MOHAMMEDANISM: Christian misnomer, in a sense, for the religion of Islam, which is less rooted in Mohammed, the prophet of Allah, than in Allah, the Moslem God, Who shares a metachemical status, as 'First Mover', with Jehovah, the Judaic God, albeit from the standpoint, so I maintain, of sensibility rather than sensuality, and of sensibility in relation to time (repetitive). For if the sensuality of space (spatial) is Judaic, then the sensibility of time is Islamic, and different religions Mohammedanism and Judaism assuredly remain, even though they are united in their opposition, from different points of view, to the sensuality of time (sequential), viz. Satan, not to mention to the Christian transmutation of Satan into the Father, Who, unlike both Jehovah and Allah, connives at a non-triangular hierarchy, in the Catholic manner. But whereas the Father is merely tangential to Christ in the Christian religion, Mohammed, by contrast, is tangential to Allah in the Islamic faith, since Islam, like Judaism, is much more of a Creator-based religion than Christianity, the only 're-born', or Saviour-based, religion of its kind. Hence the misunderstandings that often arise in connection with the use of the term Mohammedanism by Christians, who imagine that Mohammed is as important to Islam as Christ to Christianity. In reality, that is far from being the case, and the greater prominence of cosmic factors to the Middle East was largely responsible, I do not doubt, for ensuring that Allah, the Creator-God, would always remain the focus of worship.
MOLECULAR: The relativistic counterpart to elemental, the term 'molecular' has reference to quantity and to quality as opposed to appearance or to essence, and is therefore more usually associated with politics and economics than with science or religion. Things can be molecular in relation to either particles (quantitative) or wavicles (qualitative) in any of the elements, both conventional and radical, as well as in their sensible counterparts, the elementinos.
MOON: If the sun is submasculine in its noumenal subjectivity of a sensual, or 'once born', order, then the moon is arguably feminine in its sensual order of phenomenal objectivity, corresponding, on a planar basis, to volumetric volume, the volume that rules or, rather, governs the tides. Certainly the moon, like the sun, is a negative, or inorganic, entity, with a geologic correlation appropriate to its phenomenal limitations as the negative basis, in all probability, of both weakness and humility, those negative feminine attributes of a realistic orientation, an orientation which favours freedom in relation to negative phenomenal objectivity, in this instance in its sensual, or 'once born', manifestation.
MUSIC: In elemental terms music is the metaphysical art form par excellence, though in relation to the four planes it is the art form of time par excellence, with particular reference to sequential time, the time of Satan and/or the Father, not to mention (in arguably more positive terms) of David and/or St Joseph. Music causes air to vibrate, and vibrations travel on the airwaves.
MUSICAL ELEMENTS: Sense in which music corresponds to the cardinal elements in terms of four main categories, viz. Jazz, Pop, Classical, and Folk, with Jazz corresponding, in the fiery magic of its percussive bias, to metachemistry; Pop corresponding, in the watery gnosticism of its vocal bias, to chemistry; Classical corresponding, in the vegetative classicism of its strings bias, to physics; and Folk corresponding, in the airy mysticism of its wind or, more correctly, pipes bias, to metaphysics. Thus, broadly speaking, Jazz and Pop would correspond, in their noumenal and phenomenal modes of objectivity, to the female side of life, with Classical and Folk corresponding, by subjective contrast, to its male side on both phenomenal and noumenal terms.
MUSICAL SUBDIVISIONS: Music conceived as being subdivisible into pitch, the metaphysical per se of music; melody, the quasi-physical 'bovaryization' of music; harmony, the quasi-chemical 'bovaryization' of music; and rhythm, the quasi-metachemical 'bovaryization' of what, in relation to music proper, viz. pitch, is a metaphysical art form par excellence.
MYSTICISM: Appertaining to the noumenal subjectivity of time-space evolution, mysticism is a metaphysical attribute primarily concerned with essences, whether in relation to truth (positive) or to falsity (negative), the former universal (transcendentalist) and the latter cosmic (idealist). Thus mysticism has divine associations, in keeping with its emotional basis in metaphysical contentment.
NATURE: The vegetative element par excellence, nature stretches from the fleshy phallus to the brain in organic terms and from the terrestrial aspect of the earth to Mars in inorganic terms. This, at any rate, is what, in phenomenal subjectivity, is quintessentially natural as opposed to being effectively civilized (water), barbarous (fire), or cultural (air) in either phenomenal objectivity, noumenal objectivity, or noumenal subjectivity, as the case may be, although in a wider and somewhat qualified sense nature embraces everything and anything, including fire (anti-natural if metachemical, pro-natural if metaphysical), from water (supernatural) to vegetation (strictly natural) and air (subnatural), in both organic and inorganic contexts. One can, however, distinguish between objective nature on the female side of the gender divide and, by contrast, subjective nature on its male side, the side not of fire and water but of vegetation and air. For nature is objective and subjective, female and male, as well as phenomenal (in volume and mass) and noumenal (in space and time) both in positive and negative contexts of sensuality and sensibility. The most natural nature, however, is masculine, and therefore germane to the vegetative aspect of life, with particular reference to the mundane realm of the world.
NATURAL: That which is natural is physical, and hence vegetative, the element which corresponds, in its classical qualities, to the ego per se, or physical consciousness (psyche).
NATURALISM: Naturalism differs from nature in my philosophy by being the negative counterpart to humanism, and therefore the inorganic manifestation of phenomenal subjectivity. In short, by having reference to the terrestrial aspect of the earth, including the earth's core, in sensuality and to the planet Mars in sensibility. In this respect naturalism is the subjective antithesis to realism, its feminine counterpart.
NEUTRON/NEUTRINO: The sensual and sensible manifestations of what I regard as a masculine element/elementino par excellence, albeit of a conventional order that requires to be distinguished, on the mass-volume axis of physical evolution, from deuterons/deuterinos, as one might distinguish heathenistic men from their Christian (and more radically masculine) counterparts, more especially in sensibility than in sensuality. In fact, I tend to equate neutrons/neutrinos with the elements/elementinos most underlining a Protestant bias and deuterons/deuterinos with those most underlining a Catholic one, although both alike appertain to the phenomenal planes of mass and volume.
NONCONFORMISM: Generally applied to Puritan-type opposition to the Established Church, with particular reference to the Church of England (Anglican), nonconformism is, from the Social Transcendentalist standpoint, a positive manifestation of phenomenal objectivity, whether in sensuality (volumetric volume) or in sensibility (massed mass), and is therefore a distinctly feminine position, be it with regard to science, politics, economics, or (more usually) to religion. Thus nonconformism applies as much to Catholicism as to Protestantism, being the organic manifestation, in positivity, of volume-mass devolution. Nonconformists conform neither to humanism (man) nor to fundamentalism (the Devil), still less to transcendentalism (God), but remain resolutely feminine in what amounts to an anti-Christian stance vis-à-vis either the Protestant Christ (Anglican) or the Catholic Christ (Roman). In the one context, they are at the apex of the inverted triangle of so-called Protestant solidarity, the configuration, par excellence, of British civilization, whereas, in the other context, they are at the base, in Marian vein, of a non-triangular hierarchy stretching via man to God (albeit the 'once-born' God of a 'kingdom without', viz. the Father). In neither context, however, is there a conformism to Christ but, on the contrary, a kind of sensual Marianism on the one hand and a sensible Marianism on the other hand, as regarding the tongue (Protestant) and the womb (Catholic), with watery rather than vegetative implications.
NOT-SELF: Any organ of sensuality and/or sensibility which the self, or central nervous system, makes use of in the course of its dealings with the world and even that which, strictly speaking, is either anterior or posterior to the world. Examples normally cited in my work include the eyes and the heart on the space-time axis of metachemical devolution, the tongue and the womb on the volume-mass axis of chemical devolution, the phallus and the brain on the mass-volume axis of physical evolution, and the ears and the lungs on the time-space axis of metaphysical evolution. All these organs are identified as not-selves, and they are embodiments of the will or, more precisely, each one of them embodies a specific type of willpower which serves the self, be it in connection with fire, water, vegetation, or air. There are also, in addition to these organic manifestations of not-self, what have been termed inorganic manifestations of not-self, and these include the stellar-to-Venusian axis of metachemical devolution, the solar-to-Saturnian axis of metaphysical evolution, the lunar-to-oceanic axis of chemical devolution, and the terrestrial-to-Martian axis of physical evolution, all of which are therefore either cosmic (noumenal) or geologic (phenomenal) bodies. Where the organic modes of not-self are positive, or supreme, these inorganic modes of not-self tend to be negative, or primal, the preconditions, in short, of negative energies. As the focus of the will, or of willpower, the not-selves are more closely associated with evil than with anything else, but of different types of evil depending on the kind of not-self and its elemental correlation.
NOUMENAL: Used by me to define that which pertains to space and time, whether in relation to space-time devolution (metachemical) or to time-space evolution (metaphysical), as opposed to volume and mass. Consequently, both fire and air are noumenal elements, in contrast to the chemical and physical elements (phenomenal) of water and vegetation. And, being noumenal, they are upper class as opposed to lower class.
OMEGA: This term of Greek origin is used by me to define subjective as opposed to objective contexts, whether in sensuality or in sensibility. Hence both noumenal subjectivity and phenomenal subjectivity, the metaphysical and physical corollaries of time-space evolution and of mass-volume evolution, are omega-orientated, even though distinctions have to be drawn between the sensual, or 'once born', and the sensible, or 're-born', manifestations of omega.
OMEGA POINT: The goal and culmination of evolution in relation to the transcendental Beyond, a 'point' as far removed, in conceptual constitution, from the inception of devolution in the Cosmos as it is possible to conceive.... That which is omega-most in sensibility at any given time is closest to this envisaged culmination-point of evolution, a culmination-point originally conceived of by Teilhard de Chardin, but considerably expanded upon by me in the years and decades since.
'ONCE BORN': Metaphorical term intended to differentiate the sensual and outer from the sensible and inner, the latter of which has equally metaphorically been identified with the concept of 'rebirth', though not in relation to reincarnation, but solely on a Christian-like basis of male salvation, which rises from sensuality to sensibility, vice to virtue, in due 're-born' terms.
OUTER: The opposite of inner, this term has reference to sensuality as opposed to sensibility, to 'once-born' contexts of outer sense as opposed to 're-born' contexts of inner sense, and it applies to the subjective no less than to the objective, in both negative and positive manifestations.
OVERSOUL: Any mode of 'civilized', or sublimated, soul, whether loving, proud, pleasurable, or joyful, such that results, on whatever elemental basis, from an egocentric commitment to will and the spiritual transmutation of ego into mind, from which superconscious extreme a psychic rebound to subconsciousness can be anticipated, thereby achieving emotional redemption in oversoul, the sublimated counterpart to the brute soul, or undersoul, of the self, which is id-driven and therefore no more than a lustful response to instinct.
PAIN: Having reference to the negative quantitative and essential manifestations of neutrons and/or neutrinos, pain has a phenomenally subjective correlation, as applying to the vegetative realm of physics, and is the earthly redemption of the masculine, whether in relation to the secondary context of physical spirit (molecular particles) or to the primary context of physical soul (elemental wavicles), in sensuality no less than in sensibility.
PARTICLES: Life (and antilife) is divisible, in both primary and secondary contexts, between particles and wavicles, as between will and ego on the one hand, or spirit and soul on the other hand, particles being germane to will and spirit in elemental and molecular subdivisions of any given element, be it metachemical, chemical, physical, or metaphysical. For particles are either apparent, and wilful, or quantitative, and spiritual, being of the not-self in the one case and of selflessness in the other, corresponding, that is to say, to somatic and psychesomatic oppositions to self. In the female elements of fire and water, particles are objective and primary, whereas in the male elements of vegetation and air they are subjective and secondary.
PATERNAL: Denoting the phenomenally subjective nature of physical soul, the primary soul of those affiliated, through earthy contentment, to mass-volume evolution.
PHENOMENAL: Used by me to define that which pertains to mass and volume, whether in relation to volume-mass devolution (chemical) or to mass-volume evolution (physical), as opposed to space and time. Consequently, both water and vegetation are phenomenal elements, in contrast to the metachemical and metaphysical elements (noumenal) of fire and air. And, being phenomenal, they are lower class as opposed to upper class.
PHILISTINE ELEMENT: Vegetation is the philistine element par excellence, and therefore that which, in its physical thraldom, is phenomenally subjective.
PHILOSOPHY: The metaphysical branch of literature par excellence, philosophy should be concerned with being and the pursuit of soul, as it ascends from sensuality to sensibility in time-space evolution, passing from theocracy to meritocracy. Although not the per se discipline of literature, philosophy is or should be, when true to itself, noumenally subjective, since concerned, ultimately, with God and Heaven, truth and joy. It is my belief that Social Transcendentalist philosophy adequately fulfils this requirement. However, we should not overlook the negative requirement of concern with falsity and woe, Antigod and Antiheaven in relation to antiphilosophy.
PHOTON/PHOTINO: This element/elementino is regarded as having a fiery and therefore diabolic connotation which places it in the sphere of space-time devolution. Thus both photons in sensuality and photinos in sensibility are always noumenal, never phenomenal.
PHYSICAL ELEMENTS/ELEMENTINOS: Neutrons/neutrinos are the physical elements/elementinos par excellence, and therefore those which, in the molecular wavicles of their vegetative qualities, are of mass-volume evolution.
PHYSICAL SALUTES: Salutes such that parallel mass-volume evolution in the phenomenal subjectivity of their technocratic-to-plutocratic relativity, from the clenched-fist/arm-to-chest of massive mass to the clenched-fist/arm-to-head of voluminous volume.
PLANE: Any one of four horizontal levels, beginning at the lowest level with mass, continuing with the (comparatively) low level of volume, continuing again with the (contrastingly) high level of time, and culminating with the (comparatively) highest level of space. All such planes are divisible between centrifugal and centripetal alternatives, in both objective (female) and subjective (male) contexts, the former alpha and the latter omega.
PLEASURE: Having reference to the positive quantitative and essential manifestations of neutrons and/or neutrinos, pleasure has a phenomenally subjective correlation, as applying to the vegetative realm of physics, and is the earthly redemption of the masculine, whether in relation to the secondary context of physical spirit (molecular particles) or to the primary context of physical soul (elemental wavicles), in sensuality no less than sensibility.
PLENUM: The opposite of a vacuum, plenums are at the centre of subjectivity, be that subjectivity phenomenal (and masculine) or noumenal (and divine), and result in curvilinear (circular) orders of divergence (sensuality) and convergence (sensibility).
PLUTOCRATIC: Being plutocratic is to be masculine in 're-born' as opposed to 'once-born' terms, to be of voluminous volume as opposed to massive mass, and thus of vegetation in sensibility as against sensuality. The plutocrat is therefore the masculine counterpart to the technocrat.
POETRY: The metachemical branch of literature par excellence, poetry should be concerned with doing and the pursuit of will, as it descends from sensuality to sensibility in space-time devolution, passing from autocracy to aristocracy. Although not the per se discipline of literature, poetry is or should be noumenally objective, being concerned, fundamentally, with the Devil and Hell, beauty and love. In its negative, or inorganic, manifestation, viz. antipoetry, it will, however, be primarily concerned with ugliness and hatred, the Antidevil and Antihell.
POLITICS: The chemical discipline par excellence, politics is everywhere based in molecular particles, as that which is primarily concerned with the quantity as opposed, like economics, to the quality of things. Thus it is the discipline par excellence of the spirit, whether in chemistry, metachemistry, metaphysics, or physics, and therefore more (relative to most) basic and/or less (relative to least) advanced approach to life, depending on the context, i.e. whether negative or positive. Politics generally denies man when chemical, or parliamentary, because chemistry is the element of woman, as of purgatory, though 'bovaryized' politics, of which the metachemical, metaphysical, and physical are incrementally all examples, is less concerned with the feminine aspect of things than with either the diabolic, the divine, or the masculine aspects of them, according to whether authoritarian, totalitarian, or republican values are at stake.
POSITRON/POSITRINO: This element/elementino is regarded as having a watery and therefore feminine connotation which places it in the sphere of volume-mass devolution, albeit as the radical counterpart to electrons/electrinos. Thus both positrons in sensuality and positrinos in sensibility are always phenomenal, never noumenal.
POST-HUMAN: That which stretches beyond man and would, in the course of millennial time, have been evolved out of what I like to think of as a cyborg transition, when man is in the process of being technologically and religiously 'overcome', to use a Nietzschean expression. Thus the concept of superman is with me post-human, although I like to distinguish, on the basis of a triadic Beyond, between three stages of post-human life, viz. Superbeings, Supra-beings, and Ultra-beings, with nonconformist, humanist, and transcendentalist manifestations of each within every tier of this projected Beyond which ranges, on the above basis, from a stage antithetical to apes (superbeing) to a stage antithetical to stars (ultra-being) via a stage antithetical to trees (supra-being).
POWER: Power, or willpower, is everywhere the evil root of life, whether that life is metachemical, chemical, physical, or metaphysical. In fact, power ranges from being first-rate in metachemistry and second-rate in chemistry to being third-rate in physics and fourth-rate in metaphysics, thereby becoming progressively less evil the further removed it is from its metachemical per se. Because power is an attribute of will, it adheres to each of the organs of sensuality and sensibility, as well as, in negative terms, to their inorganic counterparts on the cosmic and geologic planes of noumenal and phenomenal primacy. No life can exist or prosper without power, and hence evil, since the will is fundamental to ego, spirit, and soul, as well as being the nearest thing, in each of the not-selves, to the most basic manifestation of the self, viz. the id. The four categories of willpower, corresponding to each of the elements, are expressive, compressive, depressive, and impressive, the former two objective and the latter two their subjective counterparts. Hence first-rate willpower is always noumenally objective in its expressiveness; second-rate willpower always phenomenally objective in its compressiveness; third-rate willpower always phenomenally subjective in its depressiveness; and fourth-rate willpower always noumenally subjective in its impressiveness.
PRIDE: Having reference to the positive quantitative and essential manifestations of electrons and/or electrinos, pride 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 sensibility.
PRIMAL: Whatever is primal is negative, and hence inorganic, whether in sensuality or in sensibility. Hence not only primal being, but primal doing, primal giving, and primal taking are equally eligible for consideration as manifestations of an inorganic primacy, which ranges from the cosmic to the geologic, as from noumenal to phenomenal elemental planes.
PRIMARY: Denotes the principal aspects of an element as against its secondary, or subordinate, aspects. Thus will and spirit, corresponding to not-self and to selflessness, are primary in the objective elements (of metachemistry and chemistry), whereas ego and soul, corresponding to the self in its unredeemed and redeemed manifestations, are primary in the subjective elements (of physics and metaphysics).
PRIMARY COMPETITIVENESS: Extends, in female fashion, from elemental particles to molecular particles in both sensual and sensible manifestations of metachemistry and chemistry, as from metachemical science (cosmology) and politics (authoritarianism) to chemical science (chemistry) and politics (parliamentarianism), photons and/or photinos to electrons and/or electrinos.
PRIMARY CO-OPERATIVENESS: Extends, in male vein, from molecular wavicles to elemental wavicles in both sensual and sensible manifestations of physics and metaphysics, as from physical economics (capitalism) and religion (humanism) to metaphysical economics (corporatism) and religion (transcendentalism), neutrons and/or neutrinos to protons and/or protinos.
PRIMARY ELEMENTS: Fire and water, corresponding to the noumenal objectivity of space-time devolution and to the phenomenal objectivity of volume-mass devolution, are definable as primary elements, since they are rooted in objectivity and accordingly reflect a female disposition to diverge (sensuality) and/or to converge (sensibility) in rectilinear, or barbed, fashion, as from a vacuum.
PRIMARY SEX: Females, and by implication women, are regarded as primary rather than secondary on account of their objective dispositions to diverge (sensuality) and/or to converge (sensibility) in rectilinear, or direct, terms, such that is due, in no small part, to a bias for fire and water over vegetation and air. Hence females, including both upper-class devility (superfemininity and/or subfemininity) and lower-class femininity (upper and/or lower), are the primary sex, and will accordingly be hegemonic over males whenever and wherever sensual, or 'once born', criteria are paramount, as they are free to be in a secular, or heathenistic, age and/or society.
PRIVATE: That which is private can be so in both objective and subjective, female and male, contexts, but will always be sensible (and inner) as opposed to sensual (and outer).
PROGRESSIVE DAMNATION: To fall, diagonally, from either spatial space to repetitive time in space-time devolution (fiery) or from volumetric volume to massed mass in volume-mass devolution (watery), as from eyes to heart in the one case, avowedly Superheathen, and from tongue to womb in the other case, effectively Heathen. Either way, a female progression from virtue to vice, sensuality to sensibility.
PROGRESSIVE SALVATION: To rise, diagonally, from either massive mass to voluminous volume in mass-volume evolution (vegetative) or from sequential time to spaced space in time-space evolution (airy), as from phallus to brain in the one case, avowedly Christian, and from ears to lungs in the other case, effectively Superchristian. Either way, a male progression from vice to virtue, sensuality to sensibility.
PROTESTANTISM: Unlike the Catholics from whom they heretically divided, Protestants are not affiliated to a non-triangular hierarchy but to a triangular hierarchy, more usually to an inverted triangle which has Puritans (Nonconformists) and Presbyterians (Dissenters) at the apex and Anglicans (Anglo-Catholics) at the base, pretty much as dispassionate and passionate modes of feminine sensuality over masculine sensuality, or the tongue over the phallic-biased flesh. Thus Protestantism is not strictly Christian, in the sense of a masculine hegemony deriving from the sensible rejection of physical sensuality (as symbolized by the Crucifixion), but is effectively heathenistic, with a feminine hegemony deriving from an affirmation of chemical sensuality in rejection of (Christian and, by implication, Catholic) sensibility. By rejecting chemical sensibility, not to mention its physical counterpart, Protestantism paved the way for the dominance of feminine over masculine elements which is fundamentally anti-Christian, especially where nonconformism is concerned. The ultimate losers in this heresy are not Catholics but Anglicans, since they are the ones who have to bear the brunt, within the inverted triangle of so-called Protestant solidarity, of feminine opposition to masculine/earthly criteria. Pseudo-Christianity, in rejecting physical sensibility, became the victim, in due course, of anti-Christianity, if not the Antichrist, who governs from the phenomenally objective vantage-point of a feminine/purgatorial opposition, necessarily watery, to vegetation.
PROTON/PROTINO: This element/elementino is regarded as having an airy (gaseous) and therefore divine connotation which places it in the sphere of time-space evolution. Thus both protons in sensuality and protinos in sensibility are always noumenal, never phenomenal.
PSYCHE: Ego, superego, and subego, or conscious mind, superconscious mind, and subconscious mind, the intellectual, meditative, and emotional aspects of the self, which can be more sharply differentiated in terms of ego, mind, and soul. One ordinarily describes psyche in terms of consciousness, whether 'ordinary', 'super', or 'sub', since psyche is that which, rising above soma in wavicle transcendence of a particle base, is by definition conscious and therefore psychic. Like soma, however, psyche can be anti-natural, supernatural, natural, or subnatural, depending on whether it is affiliated to metachemistry, chemistry, physics, or metaphysics, viz. fire, water, vegetation, or air, and can be known and judged accordingly.
PUBLIC: That which is public can be so in both objective and subjective, female and male, contexts, but will always be sensual (and outer) as opposed to sensible (and inner).
PURITAN: If Anglicanism is pseudo-Christian in its sensual disposition at the foot of the inverted triangle of so-called 'Protestant solidarity', then Puritanism is anti-Christian, meaning of a feminine or watery disposition which traditionally prevails over Anglicans, in parliamentary-like vein, as the tongue over the phallus, or 'once-born' Marianism over 'once-born' Christianism, so to speak. But Puritanism couldn't govern this inverted triangle of civilized bias were it not for Presbyterianism alongside it, pretty much as rugby league alongside rugby union, or the Labour Party alongside the Conservative Party, or a passionate tongue, corresponding to a 'burning-cross' symbol, alongside a dispassionate tongue, corresponding, by contrast, to a 'scales-of-justice' symbol, as germane to the abstract cross of Puritanism and other related nonconformist denominations in which water rather than fire is the prevailing element, in due feminine fashion. Certainly Puritanism is no friend, for all the notion of 'Protestant solidarity' that obtains in some quarters, of Anglicanism, and in the sensual, or 'once born', contexts to which we are alluding, the heathenistic hegemony of feminine over masculine, of abstract cross over concrete cross, complete with the crucified saviour, ensures that the latter will continue to function as 'fall guy' for denigration (slag) from 'on high'. As a departure from what was, in any case, a pseudo-Christian denomination, Puritanism paves the way for the hell-like vituperations of Presbyterianism, as water and fire pull objective rank on vegetation 'down below' and exclude, as far as possible, any association with air, i.e. Catholicism, from fear of having their feminine hegemony undermined.
QUALITY: If quantity is of the spirit, then quality tends to be of the ego, whether as the vegetative, and hence masculine, per se of egocentricity or in some 'bovaryized' manifestation having an alternative elemental correlation. Unlike quantity, quality is of the self rather than of selflessness, and corresponds to the molecular-wavicle subdivision of any given element.
QUANTIFICATION: The egocentric self is regarded as being subject to quantification when it comes into contact, via the will, with the spirit, and is thereby stretched-out on a superconscious limb, so to speak, from which it will rebound, as in a process of reculer pour mieux sauter, in order to remain true to itself and, indeed, achieve a deeper knowledge of itself than would otherwise be or have been possible. Hence quantification of self via selflessness is a precondition of emotional self, or soul.
QUANTITY: Appertaining to the molecular-particle subdivision of any given element, the spiritual aspect of things is ever quantitative, since quantity, like quality, is relativistic, having reference to selflessness. In fact, the per se of quantity is to be found in water, the feminine element par excellence, and therefore women tend to exemplify quantity as opposed, in phenomenal terms, to quality.
QUICKNESS: Essential attribute of fire, quickness is germane to metachemical soul.
RACE: Social Transcendentalism recognizes four main racial divisions, corresponding to each of the elements, viz. fiery, or metachemical, reds; watery, or chemical, whites; vegetative, or physical, blacks; and airy, or metaphysical, yellows. Such correlations, while not fanciful, should be regarded in the most general terms, since not all people of any given race are the same and, besides, mixed-race persons defy neat categorization in terms of any of the above-mentioned categories. Nevertheless, as a rough guide to racial distinctions, an elemental analysis is not without merit, and would indicate that whereas reds and yellows are noumenal, or upper-class races, whites and blacks are phenomenal, or lower-class races, corresponding, as they generally do, to mass and volume, as opposed, like reds and yellows, to time and space.
RADICAL: Not conventional, like neutrons/neutrinos (masculine) and electrons/electrinos (feminine) are described as being, but relatively unconventional in their more Christian and less heathenistic dispositions - such is how I have customarily defined deuterons/deuterinos (masculine) and positrons/positrinos (feminine).
REALISM: Corresponding to the negative manifestation of phenomenal objectivity, realism is therefore a feminine attribute, the watery nature of which stretches from volume to mass in volume-mass devolution, the axis of lunar to oceanic primacy in what amounts to a geologic precondition of weakness and humility, if not humiliation in consequence of weakness having been exposed.
RECIPROCAL DENIGRATIONS: Tendency whereby sexual denigrations, or denigrations usually inspired by sexual organs and/or associations, real or imaginary, tend to be either inter-phenomenal or inter-noumenal, as between so-called 'cunts' (feminine) and 'pricks' (masculine) in the one case, and between so-called 'jerks' (diabolic, i.e. superfeminine to subfeminine) and 'bums' (divine, i.e. submasculine to supermasculine) in the other case, with sensual contexts generally following a female lead but sensible ones, by contrast, tending to follow a male lead, given the virtuous advantages that accrue to females in the former and to males in the latter. Thus a 'sodd*** cunt' denigration as the logical retort to the anti-masculine 'fuck*** prick' denigration in the case of phenomenal sensuality, and a 'snogg*** jerk' denigration likewise as the logical retort to the anti-submasculine 'frigg*** bum' denigration in the case of noumenal sensuality ... should be contrasted to a 'sodd*** prick' denigratory retort to the anti-feminine 'fuck*** cunt' denigration in the case of phenomenal subjectivity, and a 'snogg*** bum' denigratory retort to the anti-subfeminine 'frigg*** jerk' denigration in the case of noumenal subjectivity. Needless to say, all such sexual denigrations stem from an association of 'fucking' with the plane of mass, of 'sodding' with the plane of volume, of 'frigging' with the plane of time, and of 'snogging' with the plane of space, 'jerks' duly appertaining to space-time devolution with regard to the spatial sensuality of eye-based 'fiery snogging' and the repetitive sensibility of heart-based 'fiery frigging'; 'bums' duly appertaining to time-space evolution with regard to the sequential sensuality of ear-centred 'airy frigging' and the spaced sensibility of lung-centred 'airy snogging'; 'cunts' duly appertaining to volume-mass devolution with regard to the volumetric sensuality of tongue-based 'watery sodding' and the massed sensibility of womb-based 'watery fucking'; and 'pricks' duly appertaining to mass-volume evolution with regard to the massive sensuality of phallus-centred 'vegetative fucking' and the voluminous sensibility of brain-centred 'vegetative sodding'. Inevitably people betray themselves not only in terms of gender but also in terms of class and ethnicity ... through use of a specific denigratory epithet, the usage of which is likely to be most probable in association with scientific contexts or persons, more (relative to most) probable in association with political contexts or persons, less (relative to least) probable in association with economic contexts or persons, and least probable in association with religious contexts or persons, given the particle-based derivations of such vicious epithets and the correlations, in consequence, of most particle/least wavicle with science, more particle/less wavicle with politics, less particle/more wavicle with economics, and least particle/most wavicle with religion.
REFLECTIVE: Denoting the phenomenally subjective nature of physical ego, the primary ego of those affiliated, through masculine form, to mass-volume evolution.
REGRESSIVE DAMNATION: To fall, diagonally, from either volume to mass in mass-volume evolution (vegetative) or from space to time in time-space evolution (fiery), as from brain to phallus in the one case, and from lungs to ears in the case of the other. Either way, a male regression from virtue to vice, sensibility to sensuality.
REGRESSIVE SALVATION: To rise, diagonally, from either time to space in space-time devolution (fiery) or from mass to volume in volume-mass devolution (watery), as from heart to eyes in the one case, and from womb to tongue in the case of the other. Either way, a female regression from vice to virtue, sensibility to sensuality.
RELIGION: The metaphysical discipline par excellence, religion is everywhere centred in elemental wavicles, as that which is primarily concerned with the essence as opposed, like science, to the appearance of things. Thus it is the discipline, par excellence, of the soul, whether in metaphysical, physical, chemical, or metachemical terms, and therefore least basic (if negative) and/or most advanced (if positive) approach to life. Religion generally excludes or renounces the Devil when metaphysical, or transcendentalist, because metaphysics is the element of God, as of Heaven, though 'bovaryized' religion, of which physical, chemical, and metachemical religions are incrementally all examples, is less concerned with the divine aspect of things than with either the masculine, the feminine, or the diabolic aspects of them, depending on the context, i.e. whether humanist, nonconformist, or fundamentalist, the same of course applying to their negative counterparts.
RELIGIOUS SOVEREIGNTY: Concept of ultimate sovereignty advanced by me in relation to 'Kingdom Come' (not least of all with regard to a prospective Gaelic federation of Ireland, Scotland, and Wales), with a view to delivering the People, viz. electorate, from 'sins and/or punishments (depending on their gender, ethnicity, etc.) of the world' to the otherworldly context of the triadic Beyond, in which religious sovereignty would find its institutional and practical fulfilment. Thus the concept in question is approximately equivalent to, though vastly different from, political sovereignty, in that it is intended to deliver those who vote for it (provided they constitute a majority) from the religious equivalent of political authoritarianism (tyranny), viz. Creatorism, or the notion of God as Creator of the Universe, etc., and thereby allow for a completely new, post-Christian religious orientation based not in some external Creator-God but in the self, whether in relation to the womb, the brain, or the lungs, depending on the tier of the triadic Beyond. Such a concept of God, especially concerning the self vis-à-vis the lungs, is the truest and, so far as I am concerned, most genuinely divine concept there can ever be, and he who achieves God in this way and experiences Heaven as the joyful redemption of his ego is no longer man but superman, the ultimate 'Son of God'. Thus religious sovereignty is designed, first and foremost, to allow the superman to live, even if this means that the majority of men and women, conceived in worldly and therefore masculine and feminine terms, must die to theism and its primitivistic adherence to the concept of God as Creator of the Universe, etc. It is also designed, this ultimate sovereignty, to allow the People to be delivered from the sinfulness and/or punishment of their political sovereignty and its judicial and economic concomitants, not to mention Christian shortfalls from authentic grace (achieved through transcendental meditation) due to the fulcrum of Christianity being in sin, in an effectively vegetative and masculine lower-class condition having reference to knowledge rather than truth; though in order to be delivered from such 'sins and/or punishments of the world' they will have to be given the opportunity, under Messianic auspices, to vote for religious sovereignty, thereby exchanging the former for the latter. Only thus will they, the People, be able to gravitate to 'Kingdom Come', the otherworldly administrative and institutional framework in which religious sovereignty would be the prevailing norm, with all the personal and universal advantages that this would entail, including, not least of all, recourse to certain formerly proscribed drugs and the institutionalized practice, where applicable, of transcendental meditation. Thus religious sovereignty would not only save people from the world (of political and related sovereignties), it would deliver to the (triadic) Beyond those who, in the event of a majority mandate, had opted to reject the world in the interests of the salvation of their souls in the otherworldly context of 'Kingdom Come', as advanced and upheld by Social Transcendentalism, the ideological philosophy of what is, in effect, a Superchristian dispensation.
RIGHT: Politically or ideologically speaking, the Right are on the male as opposed to the female side of the gender divide, and are therefore affiliated with conservatism, whether in moderate or in extreme terms, that is to say, whether with regard to the phenomenal subjectivity of vegetation or to the noumenal subjectivity of air, in sensibility no less than in sensuality. When economics is 'true' to itself (and not in a 'bovaryized' mode) it will be right wing, or capitalist. When religion is true to itself (and not in a 'bovaryized' mode) it will be extreme right-wing, or transcendentalist. For whereas the per se of economics, being vegetative, is phenomenal, the per se of religion, being airy, is noumenal. Thus do conservatism (phenomenal) and ultra-conservatism (noumenal) exemplify economic and religious per se standings respectively, in keeping with their subjective, and hence male, natures.
ROUGHNESS: Quantitative attribute of fire, roughness is germane to metachemical spirit.
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 're-born', 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 're-born' 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 're-born' 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 're-born' 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 're-born' 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.
TECHNOCRATIC: Being technocratic is to be masculine in 'once-born' as opposed to 're-born' terms, to be of massive mass as opposed to voluminous volume in mass-volume evolution, and thus of vegetation in sensuality (vicious) as opposed to sensibility (virtuous). The technocrat is therefore the vicious counterpart, in physics, to the plutocrat, whether negatively or positively, in geologic primacy or personal supremacy.
THEISM: Belief in God as Creator of the Universe, Galaxy, world, nature, etc., more usually in relation, with Christianity, to the so-called Father, effective equivalent of Jehovah, albeit Jehovah and the Father are not, strictly speaking, synonymous. Be that as it may, theism always induces worship of a Creator-God, and is therefore inimical to the deism of self-realization as God. The Theist, being theocratic, is of metaphysical sensuality, the Deist, or meritocrat, of metaphysical sensibility. Strictly speaking, theocracy only exists in relation to sequential time, and hence theism is less applicable to the stellar plane than to the solar one, less applicable, in positive terms, to the eyes than to the ears. For 'the Father' is more genuinely or literally a theistic deity than, say, Jehovah, Whose correspondence is rather more to that which precedes theism, viz. autocratic diabolism, the sensual counterpart, in spatial space, to the aristocratic diabolism, situated in repetitive time, of Allah.
THEOCRATIC: Being theocratic is to be divine or, at any rate, disposed to the Divine in 'once-born' as opposed to 're-born' terms, to be of sequential time as opposed to spaced space, and thus of air (or gas) in sensuality (vicious) as opposed to sensibility (virtuous). The theocrat is therefore the vicious counterpart, in metaphysics, to the meritocrat, whether negatively or positively, in cosmic primacy or universal supremacy.
THICKNESS: Apparent attribute of vegetation, thickness is germane to physical will.
THINNESS: Apparent attribute of air, thinness is germane to metaphysical will.
TIME: Time can be either sequential in sensuality or repetitive in sensibility, of the sun/ears or of Venus/the heart, according to whether it is negative (and cosmic) or positive (and universal), of noumenal subjectivity or of noumenal objectivity. Thus time is identifiable with the subman, or submasculinity, in sensuality, but with the subwoman, or subfemininity, in sensibility, being divine in the one context and diabolic in the other, the context not of sensual time but of sensible time.
TRANSCENDENTALISM: That which corresponds to the positive manifestation of time-space evolution is transcendentalist, whether it be scientific, political, economic, or religious. For transcendentalism is ever metaphysical, and thus noumenally subjective, albeit in relation to the universal/supreme modes of metaphysics in both sensuality (time) and sensibility (space). The transcendentalist is purely a man or, more correctly, a subman (in sensuality) and a superman (in sensibility) of God and Heaven in relation to truth and joy, not in relation, like the idealist, his negative, or cosmic/primal, counterpart, to falsity and woe.
TRUTH: Truth corresponds to metaphysical ego, where it is primary (on account of the subjective nature of metaphysics) and to metaphysical will, where it is secondary (for the same reason as above). Thus truth has reference to both God as Son, or metaphysical ego, and God as Father, or metaphysical will, the noumenally subjective self and the noumenally subjective not-self, and applies equally, though in different ways, to both sensuality and sensibility, to that which is centred in the submasculine and to whatever is centred in the supermasculine, the metaphysical divinity of space as opposed to time. Provided the metaphysical ego of either the subman or the superman is in play, so, too, is truth, for truth is inseparable from the Divine.
TURNED-OFF: A sensuality or a sensibility is turned-off when it functions by instinctual will rather than through conscious volition, so that it remains a function of soma rather than of psyche. Seeing, beating, talking, ovulating, touching, thinking, hearing, and breathing are all examples (see below) of instinctual will.
TURNED-ON: To be consciously focused, in sensuality or sensibility, on a specific will, whether the outer metachemical will to see (in connection with the eyes), the inner metachemical will to beat (in connection with the heart), the outer chemical will to talk (in connection with the tongue), the inner chemical will to ovulate (in connection with the womb), the outer physical will to touch (in connection with the flesh), the inner physical will to think (in connection with the brain), the outer metaphysical will to hear (in connection with the ears), or the inner metaphysical will to breathe (in connection with the lungs), thereby progressing from seeing to looking (the turned-on manifestation of outer metachemical will), from beating to dancing (the turned-on manifestation of inner metachemical will), from talking to speaking (the turned-on manifestation of outer chemical will), from ovulating to conceiving (the turned-on manifestation of inner chemical will), from touching to feeling (the turned-on manifestation of outer physical will), from thinking to cogitating (the turned-on manifestation of inner physical will), from hearing to listening (the turned-on manifestation of outer metaphysical will), and from breathing to meditating (the turned-on manifestation of inner metaphysical will).
UGLINESS: Negative mode of diabolic will and/or ego, power and/or form, in both sensuality (space) and sensibility (time), ugliness has a cosmic correlation which stretches, in photons and photinos, from stellar to Venusian, from the central star of the Galaxy, shall we say, to the planet Venus, and is the primal precondition, in space-time devolution, of beauty, its supreme counterpart. In view of the objective nature of the diabolic axis, ugliness is primary in will (elemental particles) and secondary in ego (molecular wavicles), just as the Devil, whether superfeminine in sensuality or subfeminine in sensibility, is primary in evil and secondary in folly.
ULTRA-BEING(S): Social Transcendentalist concept of post-human life form lying, hypothetically, beyond the Supra-being in which the central nervous system (minus the left-midbrain in addition to the right-midbrain and the backbrain) would be artificially supported and sustained in collectivized contexts with effect to a transcendentalist (airy) religious commitment, as at the top tier of the triadic Beyond, the whole, comprised essentially of forebrain collectivizations, being effectively antithetical to those pre-arboreal life forms generically termed stars.
ULTRA-CONSERVATIVE: An extreme right-wing orientation in either sensuality or sensibility which, having a noumenally subjective correlation with metaphysics, is germane to time-space evolution. Thus ultra-conservatives are either submasculine in sensuality (vicious) or supermasculine in sensibility (virtuous), whether in primal (negative) or in supreme (positive) contexts, with reference, in other words, to a solar-Saturnian axis or to an ears-lungs axis. Ultra-conservatism is assuredly the divine and sublime mode of conservatism.
ULTRA-LIBERTARIAN: An extreme left-wing orientation in either sensuality or sensibility which, having a noumenally objective correlation with metachemistry, is germane to space-time devolution. Thus ultra-libertarians are either superfeminine in sensuality (virtuous) or subfeminine in sensibility (vicious), whether in primal (negative) or in supreme (positive) contexts, with reference, in other words, to a stellar-Venusian axis or to an eyes-heart axis. Ultra-libertarianism is assuredly the diabolic and infernal mode of libertarianism .
UNCLEAR: Denoting the noumenally objective nature of metachemical spirit, the primary spirit of those affiliated, through hellish glory, to space-time devolution.
UNCONSCIOUS: Both the id, as impulsive aspect of the self (the central nervous system), and the will, as instinctual aspect of the not-self (in whichever elemental context), are unconscious, since they appertain to the elemental-particle subdivision of elements/elementinos, as the most primal (negative) and/or the least supreme (positive) manifestations of inorganic and/or organic behaviour. But if the id is sub-unconscious and the will ... unconscious, then the spirit is super-unconscious, since corresponding to that which issues, in any elemental context, from somatic will with, in consequence of its molecular-particle basis, behaviour patterns that are either more (relative to most) primal or less (relative to least) supreme, depending on the 'charge' (negative or positive) of the context in question.
UNDERSOUL: The id-based lustful soul, the most primitive and integral mode of psyche such that should be associated with pagan animality, and which contrasts with the oversoul of redeemed ego, be that ego metachemical, chemical, physical, or metaphysical.
UNHOLY: Denoting the phenomenally subjective nature of physical spirit, the secondary spirit of those affiliated, through earthly glory, to mass-volume evolution.
UNIVERSAL: Things are universal in space or time, whether metachemically (in space-time devolution) or metaphysically (in time-space evolution), when associated with organic supremacy, which is to say, when positive. Thus universality is the positive counterpart to cosmic negativity (primacy), stretching from eyes to heart in space-time, and from ears to lungs in time-space.
UNNATURAL: That which is unnatural is either anti-natural, like metachemical fire, or pro-natural, like metaphysical light, since it is distinct from the natural, whether conceived supernaturally, naturally, or subnaturally, which is to say, in watery, vegetative, or airy terms. The unnatural is, in short, either diabolic or divine.
UNTRANSVALUATED ELEMENTS: A heathenistic tendency to regard as 'high' that which is most apparent and quantitative, and as 'low' that, by contrast, which is most qualitative and essential, so that both the unnatural (especially in its anti-natural, or metachemical, manifestation) and the supernatural, corresponding to fire and to water, rank above the natural and the subnatural, corresponding to vegetation and to air. In actuality, however, both the unnatural and the subnatural are 'high' ... in terms of their respective noumenal correlations, while both the supernatural and the natural are 'low' ... in terms of their respective phenomenal correlations, correlations with water and vegetation as opposed, in the noumenal contexts, with fire and air. But whereas the unnatural 'highness' of fire lies metachemically behind the supernatural 'lowness' of water, like barbarity behind civility, if not civilization, or the Devil behind woman, so the subnatural 'highness' of air lies metaphysically beyond the natural 'lowness' of vegetation (earth), like culture beyond nature, or God beyond man. In truth, the subnatural is that which, being essential, is profounder than nature or the natural, and only likely to be considered morally superior and/or more desirable, in consequence, by men who have elected to 'turn their back' on the supernatural and/or the unnatural, as upon females or things female, in the interests of enhanced subjectivity, the subjectivity not of perfect form in vegetative physicality, but of perfect contentment in airy metaphysicality, and the metaphysicality, more particularly, of respiratory sensibility as opposed to aural sensuality. Such higher men, disdaining the enticements of civilization and barbarism, of good and evil, are truly cultural; for they are beyond nature, and thus folly, in their sensible commitment to wisdom. They alone are the genuinely wise, and heavenly is their joyful reward, as they scale the noumenal heights of subnatural sensibility upon wings of soul-oriented flight from the spiritual out-breath of meditative praxis.
UPPER-CLASS: Only the noumenal objectivity of metachemistry and the noumenal subjectivity of metaphysics qualify for upper-class standings, the former in relation to the ruling classes of space-time devolution, viz. autocrats and aristocrats; the latter in relation to the leading classes of time-space evolution, viz. theocrats and meritocrats. Thus the upper classes are always noumenal, never phenomenal.
VACUUM: The opposite of a plenum, vacuums are at the roots of objectivity, be that objectivity noumenal (and diabolic) or phenomenal (and feminine), and result in rectilinear (straight line) orders of divergence (sensuality) and/or convergence (sensibility).
VEGETATION: The physical element par excellence, vegetation is the less (relative to least) basic (negative) and/or more (relative to most) advanced (positive) element and therefore that which, in my philosophy, has a molecular-wavicle equation as germane, in conventional terms, to neutrons and/or neutrinos and, in radical terms, to deuterons and/or deuterinos within mass-volume evolution. Vegetation is intelligible, on this qualitative basis, as stretching from the terrestrial to the Martian (the planet Mars) in geologic (negative) contexts, and from the phallus to the brain in personal (positive) contexts, and has a masculine connotation, as befitting its naturalistic and/or humanistic disposition. As a phenomenal element, vegetation is always correlative of lower-class values in their representative, or masculine, mode. It is the element par excellence of man and the earth, a male element with a phenomenally subjective disposition for divergence (sensuality) and/or convergence (sensibility) in curvilinear (curved line) terms.
VENUS: Planet identified with a sensible manifestation of noumenal objectivity in its negative mode, and thereby the cosmic backdrop, in repetitive time, to the heart. Venus is accordingly a metachemical planet, and one to be associated, in its cosmic negativity, with ugliness and hatred.
VICE: Contrary to what I used to think, vice is not simply sensual as opposed to sensible, but can be either sensual or sensible, depending on the (gender-based) context. In the 'once-born' male contexts of phenomenal subjectivity and noumenal subjectivity, vegetation and air are vicious, whereas in the 're-born' female contexts of noumenal objectivity and phenomenal objectivity, fire and water are vicious. Hence sensuality associated with vegetation and air is vicious, as is sensibility associated with fire and water. Men, when properly male, are saved from vice, whereas women, when properly female, are damned to vice, the former rising diagonally from mass to volume in mass-volume evolution and/or from time to space in time-space evolution, the latter falling diagonally from space to time in space-time devolution and/or from volume to mass in volume-mass devolution.
VIRTUE: Virtue is sensual with the female elements of fire and water, but sensible with the male elements of vegetation and air, the reason being that virtue is the upper rather than lower position of an axis, be that axis objective or subjective, female or male, on both noumenal and phenomenal planes. Hence whereas virtue is female in space (spatial) and volume (volumetric), as regarding the eyes and the tongue, outer noumenal objectivity and outer phenomenal objectivity, both of which are sensual contexts, it is male in volume (voluminous) and space (spaced), as regarding the brain and the lungs, inner phenomenal subjectivity and inner noumenal subjectivity, both of which are sensible contexts. Hence the salvation of males, or of men who are properly male, from sensuality to sensibility is from vice to virtue, and is only possible at the (sensual) expense of female virtue. Societies or countries that uphold female virtue, the sensual virtue of volumetric volume (the moon and/or tongue), and spatial space (the stars and/or eyes), will necessarily be against male virtue, the sensible virtue of voluminous volume (Mars and/or the brain) and spaced space (Saturn and/or the lungs), since the one can only be upheld at the other's expense, and vice versa. For virtue in a woman is the planar opposite of what it is in a man. In a woman it is objective sensuality; in a man, by contrast, subjective sensibility. The two will ever be at loggerheads in a sort of Heathen/Christian dichotomy or, better, dialectics.
VOID: Analogous to a vacuum, voids encourage the divergence and/or convergence of light, which proceeds through the void of space at 186,000 miles per second from what must be a horror vacui. Hence the so-called Clear Light of the Void, with its stellar implications. The female side of life is rooted in a vacuum or void, both noumenally, in relation to space-time devolution, and phenomenally, in relation to volume-mass devolution, that is to say, in relation to fire and to water, the objective elements par excellence.
VOLUME: Volume can be either volumetric in sensuality or voluminous in sensibility, of the moon/tongue in the one case or of the planet Mars/brain in the other case, according to whether it is negative (and geologic) or positive (and personal), of phenomenal objectivity or of phenomenal subjectivity. Thus volume is identifiable with the sensual woman (virtuous) of upper femininity in sensuality, but with the sensible man (virtuous) of upper masculinity in sensibility, being purgatorial in the one context and earthly, or mundane, in the other - the context not of volumetric volume but of voluminous volume.
WATER: Whether more (relative to most) basic or less (relative to least) advanced, water is the chemical, or feminine, element stretching from lunar to oceanic in geologic primacy, and from tongue to womb in personal supremacy, being of volume-mass devolution and thus either realistic (negative) or nonconformist (positive), in both sensuality and sensibility. Water is also the element of spirit par excellence, being supernatural in its molecular-particle retort to the elemental particles of fire, the anti-natural (metachemically unnatural) element par excellence. Thus its association with glory, the spiritual emanation from any given will, and in the feminine context of chemistry such glory can only be either humble (negative) or proud (positive), both of which are the principal, or first-rate, manifestations of goodness. Thus water is the 'good element' par excellence, the one that is both spiritual and glorious to a greater extent than any other element.
WAVICLES: Life (and antilife) is divisible, in both primary and secondary contexts, between particles and wavicles, as between will and spirit on the particle side, and ego and soul on the wavicle side, this latter being further divisible, like its particle counterpart, between molecular and elemental subdivisions of any given element, be it metachemical, chemical, physical, or metaphysical. For wavicles are either qualitative (and egocentric) or essential (and psychocentric), being of the self conceived psychologically and psychically. In the male elements of vegetation and air they are subjective and primary, whereas in the female elements of fire and water they are objective and secondary.
WILL: The function of the not-self (any not-self) to do, whether metachemically, chemically, physically, or metaphysically, in relation to the spirit. Hence before a spiritual emanation can be anticipated from any given element, there must first be the will of the not-self relative to that spirit, which causes it to emanate. Since the will is everywhere, in all elements, associated with power, it is the most basic (negative) and/or least advanced (positive) manifestation of behaviour, the behaviour that does rather than gives, takes, or is. Thus it is ever evil, whether on the first-rate basis (expressive) of metachemistry, the unnatural (anti-natural) element par excellence; on the second-rate basis (compressive) of chemistry, the supernatural element par excellence; on the third-rate basis (depressive) of physics, the natural element par excellence; or on the fourth-rate basis (impressive) of metaphysics, the subnatural element par excellence. Only in the anti-natural unnaturalism of metachemistry, or fire, is the will in its per se and therefore most evil manifestation. Such a manifestation is commensurate with materialist (negative) and/or fundamentalist (positive) science.
WINTER: Chemical season of the year par excellence, during which water is the prevailing element.
WOE: The psychocentric counterpart to joy, woe is the negative (cosmic) manifestation of metaphysical emotion, being the condition of metaphysical anticontentment (primary) and metaphysical antiglory (secondary), the soulful and spiritual manifestations of idealistic being and giving respectively.
WOMAN: The opposite of man, woman is feminine and purgatorial in phenomenal objectivity, whereas man is masculine and earthy in phenomenal subjectivity, whether in the outer sense of sensuality or in the inner sense of sensibility. Thus woman is of volume-mass devolution, a watery creature who corresponds to realism (negative) and to nonconformism (positive), the former devolving from lunar to oceanic in geologic primacy, the latter devolving from tongue to womb in personal supremacy. Being phenomenal, woman is a punishing/just rejection of the crime/cruelty of the Devil, viz. superfemininity in sensuality and/or subfemininity in sensibility, and is thus good rather than evil in her lower-class (phenomenal) nature or, more correctly, watery supernaturalism. She is the epitome of glory.
WORLD: Unlike Limbo, the world is a phenomenal mixture of purgatorial and earthly, feminine and masculine elements, and therefore a compromise between water and vegetation, whether in terms of sensuality (volumetric volume over massive mass) or in terms of sensibility (voluminous volume over massed mass). Thus the world can be Heathen or Christian, Protestant or Catholic, sensual or sensible, as well as a combination, to greater or lesser extents, of both.
XX: Symbolic of female chromosomal norm the double negative charge of which connotes, in Social Transcendentalist thinking, with an objective disposition rooted in photons and/or photinos (noumenal) and electrons and/or electrinos (phenomenal), the sort of disposition which confirms a libertarian resolve, as affiliated to fire and water.
XY: Symbolic of male chromosomal norm the negative or, rather, neutral/positive charge of which connotes, in Social Transcendentalism, with a subjective disposition centred in neutrons and/or neutrinos (phenomenal) and protons and/or protinos (noumenal), the sort of disposition which confirms a conservative resolve, as affiliated to vegetation and air. Quite simply, males have a capacity, viz. the Y chromosome, for idealism and/or transcendentalism which is completely lacking in females, a capacity to achieve and identify with God and Heaven at the expense not only of masculinity and earthiness (the X chromosome of worldly neutrality), but, more particularly, of everything female, including, not least of all, the Devil and Hell.
Y-Holy: Alternative name for the Supercross of 'Kingdom Come', as germane to a Superchristian, or Social Transcendentalist, orientation.
ZODIAC: While not endorsing astrology, Social Transcendentalism acknowledges the part played, particularly in negative terms, by certain cosmic bodies, including, with respect to the Solar System, the planets Venus, Earth, Mars, and Saturn, not to mention the moon and the sun.