Op. 126

 

THEOSOPHICAL ILLUMINATIONS -

APHORISTIC PHILOSOPHY

 

As Revised Weblog Material

By John O’Loughlin

 

Copyright © 2007-2010 John O’Loughlin

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CONTENTS:-

 

1.  Axial Divergence

2.  Heat, Motion, Force and Light

3.  Pitch and Antirhythm

4.  Rhythm and Antipitch

5.  Melody and Antiharmony

6.  Harmony and Antimelody

7.  Space and Time

8.  Antitime and Antispace

9.  Volume and Mass

10.  Antimass and Antivolume

11.  Noumenal Absolutism vis-à-vis Phenomenal Relativity

12.  Noumenal Ethical Antitheses

13.  Phenomenal Ethical Antitheses

14.  Relativistic Amorality of the World

15.  Contrary Fates of the Antiphysical and Chemical vis-à-vis the Metaphysical and Antimetachemical

16.  Contrary Fates of the Metachemical and Antimetaphysical vis-à-vis the Antichemical and Physical

17.  The Church-hegemonic/State-subordinate Axial Polarities

18.  The State-hegemonic/Church-subordinate Axial Polarities

19.  The Respective Gender terms of Existence on the Church-hegemonic/State-subordinate Axis

20.  The Respective Gender terms of Existence on the State-hegemonic/Church-subordinate Axis

21.  Time Flies Metaphysically

22.  Time Drags Antimetaphysically

23.  Where One Finds Heaven

24.  Low and High Divisions within both the Noumenal and the Phenomenal

25.  Noumenal Lowness and Noumenal Antihighness

26.  Noumenal Highness and Noumenal Antilowness

27.  Phenomenal Lowness and Phenomenal Antihighness

28.  Phenomenal Highness and Phenomenal Antilowness

29.  Axial Subversion and Inversion doesn’t change the Fundamental Status of Phenomenal Hegemonic Positions

30.  Sanity and Freedom

31.  Elemental Sanity vis-à-vis Anti-elemental Antisanity

32.  The Madness of Antisanity

33.  The Really Interesting Question

34.  Perpetuation of Antisanity in the interests of Axial Stability

35.  How We Perceive Space

36.  Space as Spatial Vacuum or Spaced Antivacuum

37.  Protons and Antiphotons

38.  Photons and Antiprotons

39.  Electrons and Antineutrons

40.  Neutrons and Anti-electrons

41.  Axial Overview of Subatomic Elements and Anti-elements

42.  Protons to Anti-electrons and Antiphotons to Neutrons

43.  Antineutrons to Photons and Electrons to Antiprotons

44.  The Protons of Space vis-à-vis the Antiphotons of Antitime

45.  The Photons of Time vis-à-vis the Antiprotons of Antispace

46.  The Electrons of Volume vis-à-vis the Antineutrons of Antimass

47.  The Neutrons of Mass vis-à-vis the Anti-electrons of Antivolume

48.  Spatial Pitch vis-à-vis Sequential Antirhythm

49.  Repetitive Rhythm vis-à-vis Spaced Antipitch

50.  Volumetric Melody vis-à-vis Massed Antiharmony

51.  Massive Harmony vis-à-vis Voluminous Antimelody

52.  Supremacy and Primacy

53.  Supremacy vis-à-vis Primacy in Metachemistry

54.  Supremacy vis-à-vis Primacy in Chemistry

55.  Supremacy vis-à-vis Primacy in Physics

56.  Supremacy vis-à-vis Primacy in Metaphysics

57.  Elemental Partialities to Will, Spirit, Ego, or Soul

58.  Order of Rank of Metachemical Partialities

59.  Order of Rank of Chemical Partialities

60.  Order of Rank of Physical Partialities

61.  Order of Rank of Metaphysical Partialities

62.  Metachemical Supremacy of Beauty and Love

63.  Chemical Supremacy of Strength and Pride

64.  Physical Supremacy of Knowledge and Pleasure

65.  Metaphysical Supremacy of Truth and Joy

66.  The Standings of Will and Spirit in Metachemistry and Chemistry

67.  The Standings of Ego and Soul in Physics and Metaphysics

68.  Antisupremacy and Antiprimacy in the Anti-elements

69.  Antimetaphysical Antisupremacy and Antiprimacy

70.  Antiphysical Antisupremacy and Antiprimacy

71.  Antichemical Antisupremacy and Antiprimacy

72.  Antimetachemical Antisupremacy and Antiprimacy

73.  Paradoxical Inversion of Gender Emphasis with Axial Polarities

74.  Close Proximity of Low with High and of High with Low

75.  Supreme Noumenal Lowness with Primal Noumenal Highness

76.  Supreme Phenomenal Lowness with Primal Phenomenal Highness

77.  Supreme Phenomenal Highness with Primal Phenomenal Lowness

78.  Supreme Noumenal Highness with Primal Noumenal Lowness

79.  Antisupreme Noumenal Antilowness with Antiprimal Noumenal Antihighness

80.  Antisupreme Phenomenal Antilowness with Antiprimal Phenomenal Antihighness

81.  Antisupreme Phenomenal Antihighness with Antiprimal Phenomenal Antilowness

82.  Antisupreme Noumenal Antihighness with Antiprimal Noumenal Antilowness

83.  Position of Anti-elements more than merely Anti-elemental

84.  Shadow Supremacy and Primacy of Antimetaphysics

85.  Shadow Supremacy and Primacy of Antiphysics

86.  Shadow Primacy and Supremacy of Antichemistry

87.  Shadow Primacy and Supremacy of Antimetachemistry

88.  Hope and Fear in Supremacy and Primacy

89.  Lesser Hope and Greater Fear of Shadow Supremacy and Primacy

90.  The Totality of Metachemical Factors

91.  The Totality of Antimetaphysical Factors

92.  The Totality of Chemical Factors

93.  The Totality of Antiphysical Factors

94.  The Totality of Physical Factors

95.  The Totality of Antichemical Factors

96.  The Totality of Metaphysical Factors

97.  The Totality of Antimetachemical Factors

98.  Somatic Precedence of Psyche with Metachemistry and Chemistry

99.  Psychic Precedence of Soma with Physics and Metaphysics

100.  The Paradoxical Justification of Axial Stability

101.  Apologia for Social Theocracy

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AXIAL DIVERGENCE.  To fall, on the one hand, from synthetic nature (supernature) to non-synthetic artificiality (culture), but to rise, on the other hand, from non-synthetic nature (nature) to synthetic artificiality (superculture).

 

HEAT, MOTION, FORCE AND LIGHT.  To contrast, in noumenal absolutism, the heat of space with the light of time and, down below in phenomenal relativity, the motion of volume with the force of mass, as one would contrast metachemistry with metaphysics and chemistry with physics.  Hence space over antitime is equivalent to heat over antilight, metachemistry over antimetaphysics; time over antispace is equivalent to light over antiheat, metaphysics over antimetachemistry; volume over antimass is equivalent to motion over antiforce, chemistry over antiphysics; and mass over antivolume is equivalent to force over antimotion, physics over antichemistry.  In axial terms, heat and antilight would be antithetical to force and antimotion, with a polar continuity, within state-hegemonic/church-subordinate terms, established between heat and antimotion on the one hand, and antilight and force on the other hand; by contrast, light and antiheat would be antithetical to motion and antiforce, with a polar continuity, within church-hegemonic/state-subordinate terms, established between light and antiforce on the one hand, and antiheat and motion on the other hand.  Salvation, as properly germane to the latter axis, is accordingly from antiforce to light, as from antiphysics to metaphysics, whilst counter-damnation, its female corollary, is from motion to antiheat, chemistry to antimetachemistry, the former constitutive of a rise from antimass to time, the latter of a counter-fall from volume to antispace.

 

PITCH AND ANTIRHYTHM.  The unequivocally hegemonic position of metachemistry over antimetaphysics at the northwest point of the intercardinal axial compass is commensurate not only with space (spatial) over antitime (sequential), as of heat over antilight, but also, in musical terms, with pitch over antirhythm, the former of which is spatial and the latter of which sequential, as though subject to spatial pressures from the hegemonic element, duly strung out, ‘on high’, which may well result in sustained rhythmic sequences.

 

RHYTHM AND ANTIPITCH.  The unequivocally hegemonic position of metaphysics over antimetachemistry at the northeast point of the intercardinal axial compass is commensurate not only with time (repetitive) over antispace (spaced), as of light over antiheat, but also, in musical terms, with rhythm over antipitch, the former of which is repetitive and the latter of which spaced, as though subject to repetitive pressures from the hegemonic element, tapping out a steady beat, ‘on high’, which may well result in fractured pitch.

 

MELODY AND ANTIHARMONY.  The equivocally hegemonic position of chemistry over antiphysics at the southwest point of the intercardinal axial compass is commensurate not only with volume (volumetric) over antimass (massed), as of motion over antiforce, but also, in musical terms, with melody over antiharmony, the former of which is volumetric and the latter of which massed, as though subject to volumetric pressures from the hegemonic element, duly flowing in free motion, ‘on high’, which results in spread chording or arpeggios.

 

HARMONY AND ANTIMELODY.  The equivocally hegemonic position of physics over antichemistry at the southeast point of the intercardinal axial compass is commensurate not only with mass (massive) over antivolume (voluminous), as of force over antimotion, but also, in musical terms, with harmony over antimelody, the former of which is massive and the latter of which voluminous, as though subject to massive pressures from the hegemonic element, given to block chording, ‘on high’, which may well result in ‘block singing’, or vocal harmonies.

 

SPACE AND TIME.  To contrast the Infinity of Space, which is spatial, with the Eternity of Time, which is repetitive, as one would contrast the noumenal objectivity of metachemistry with the noumenal subjectivity of metaphysics or, in other words, the Devil with God, Absolute Alpha with Absolute Omega.

 

ANTITIME AND ANTISPACE.  To contrast the Anti-Eternity of Antitime, which is sequential, with the Anti-Infinity of Antispace, which is spaced, as one would contrast the noumenal antisubjectivity of antimetaphysics with the noumenal anti-objectivity of antimetachemistry or, in other words, Antigod with the Antidevil, Absolute Anti-Omega with Absolute Anti-Alpha.

 

VOLUME AND MASS.  To contrast the Finiteness (finity) of Volume, which is volumetric, with the Temporality of Mass, which is massive, as one would contrast the phenomenal objectivity of chemistry with the phenomenal subjectivity of physics or, in other words, Woman with Man, Relative Alpha with Relative Omega.

 

ANTIMASS AND ANTIVOLUME.  To contrast the Antitemporality of Antimass, which is massed, with the Antifiniteness (antifinity) of Antivolume, which is voluminous, as one would contrast the phenomenal antisubjectivity of antiphysics with the phenomenal anti-objectivity of antichemistry or, in other words, Antiman with Antiwoman, Relative Anti-Omega with Relative Anti-Alpha.

 

NOUMENAL ABSOLUTISM VIS-À-VIS PHENOMENAL RELATIVITY.  In the absolute/relative distinction between the noumenal and the phenomenal, we have a contrast not only between immorality and morality in the alpha and omega of the noumenal, viz. metachemistry and metaphysics, but between these reflections of an absolutist commitment and their phenomenal counterparts within the relativity of chemistry and physics, which rather make for opposing types of amorality when once inter-class axial criteria have been brought to bear on what would otherwise be either relatively immoral in the phenomenal objectivity of chemistry or relatively moral in the phenomenal subjectivity of physics.  Hence, in overall axial terms, the worldly positions will tend towards amorality rather than reflect the immorality or morality, according to axis, of the free and therefore conditioning factors ‘on high’, in either noumenal objectivity (metachemistry) or noumenal subjectivity (metaphysics), the former of which is effectively netherworldly and the latter otherworldly.

 

NOUMENAL ETHICAL ANTITHESES.  Metachemistry and antimetaphysics at the northwest point of the intercardinal axial compass are symptomatic of immorality and what could be called antimorality, whereas metaphysics and antimetachemistry at the northeast point of the said compass are symptomatic of morality and what could be called anti-immorality.  For the former context, dominated by metachemistry in female vein, is characterized by free soma and bound psyche, whereas the latter one, dominated by metaphysics in male vein, is characterized by free psyche and bound soma, since gender incontrovertibly factors-in to the way in which each of these positions is estimated.  The immorality of metachemistry has to be contrasted with the morality of metaphysics no less than the antimorality of antimetaphysics with the anti-immorality of antimetachemistry.

 

PHENOMENAL ETHICAL ANTITHESES.  Chemistry and antiphysics at the southwest point of the intercardinal axial compass are symptomatic of relative immorality (sensual amorality) and what could be called relative antimorality (antisensible amorality), whereas physics and chemistry at the southeast point of the said compass are symptomatic of relative morality (sensible amorality) and what could be called relative anti-immorality (antisensual amorality).  For the former context is characterized, in female hegemonic vein, by free soma and bound psyche (if paradoxically with psychic emphasis in overall axial terms), whereas the latter one is characterized, in male hegemonic vein, by free psyche and bound soma (if paradoxically with somatic emphasis in overall axial terms), since gender factors-in to the way in which each of these positions are estimated.  The relative immorality turned alpha amorality of chemistry has to be contrasted with the relative morality turned omega amorality of physics, no less than the relative antimorality turned anti-omega amorality of antiphysics with the relative anti-immorality turned anti-alpha amorality of antichemistry.

 

RELATIVISTIC AMORALITY OF THE WORLD.  Hence, in overall axial terms, the worldly hegemonic positions are effectively amoral, whether on alpha or omega, sensual or sensible, terms, with their upended gender counterparts being anti-amoral in relation to the hegemonic amorality across the ethnic divide between the sensual southwest and the sensible southeast of the intercardinal axial compass.  Relative immorality and relative morality are uncharacteristic of either church-hegemonic or state-hegemonic axial criteria, because the subversion to psychic emphasis of chemistry by antiphysics at the behest of metaphysics over antimetachemistry in the one case, and the subversion to somatic emphasis of physics by antichemistry at the behest of metachemistry over antimetaphysics in the other case ensures that amoral binding remains more characteristic of the phenomenal positions in polar relation to their noumenal counterparts and effective controllers.

 

CONTRARY FATES OF THE ANTIPHYSICAL AND CHEMICAL VIS-À-VIS THE METAPHYSICAL AND ANTIMETACHEMICAL.  The antiphysically anti-omega amoral can be saved to metaphysical morality on the primary church-hegemonic basis of bound-psychic sin to free-psychic grace and the correlative primary state-subordinate basis of free-somatic folly to bound-somatic wisdom, whereas the chemically alpha amoral can only be counter-damned to antimetachemical anti-immorality on the secondary church-hegemonic basis of bound-psychic pseudo-crime to free-psychic pseudo-punishment and the correlative secondary state-subordinate basis of free-somatic pseudo-evil to bound-somatic pseudo-goodness.

 

CONTRARY FATES OF THE METACHEMICAL AND ANTIMETAPHYSICAL VIS-À-VIS THE ANTICHEMICAL AND PHYSICAL.  The metachemically immoral can be damned to antichemical amorality on the primary state-hegemonic basis of free-somatic evil to bound-somatic goodness and the correlative primary church-subordinate basis of bound-psychic crime to free-psychic punishment, whereas the antimetaphysically antimoral can only be counter-saved to physical amorality on the secondary state-hegemonic basis of free-somatic pseudo-folly to bound-somatic pseudo-wisdom and the correlative secondary church-subordinate basis of bound-psychic pseudo-sin to free-psychic pseudo-grace.

 

THE CHURCH-HEGEMONIC/STATE-SUBORDINATE AXIAL POLARITIES.  That which has not been blessed with salvation is unblessed with unsalvation, and is therefore antiphysical rather than metaphysical, antimasculine rather than divine, whereas that which, in conjunction with the above, has not been counter-cursed with counter-damnation is counter-uncursed with counter-undamnation, and is therefore chemical rather than antimetachemical, feminine rather than antidiabolic.

 

THE STATE-HEGEMONIC/CHURCH-SUBORDINATE AXIAL POLARITIES.  That which has not been cursed with damnation is uncursed with undamnation, and is therefore metachemical rather than antichemical, diabolic rather than antifeminine, whereas that which, in conjunction with the above, has not been counter-blessed with counter-salvation is counter-unblessed with counter-unsalvation, and is therefore antimetaphysical rather than physical, antidivine rather than masculine.

 

THE RESPECTIVE GENDER TERMS OF EXISTENCE ON THE CHURCH-HEGEMONIC/STATE-SUBORDINATE AXIS.  One is saved to the holy blessedness of absolute gender sync in relation to free psyche and bound soma of a metaphysical order, whereas one is unsaved in the unholy unblessedness of relative gender upendedness in relation to bound psyche and free soma of an antiphysical order under the clear counter-uncursedness of relative gender sync in relation to bound psyche and free soma of a chemical order of that which, being counter-undamned, has not been counter-damned, in the wake of the unblessed being saved, to the unclear counter-cursedness of absolute gender upendedness in relation to free psyche and bound soma of an antimetachemical order, as from the southwest to the northeast points of the intercardinal axial compass on what has been described as the church-hegemonic/state-subordinate axis of chemistry over antiphysics and metaphysics over antimetachemistry, pretty much as volume over antimass and time over antispace.

 

THE RESPECTIVE GENDER TERMS OF EXISTENCE ON THE STATE-HEGEMONIC/CHURCH-SUBORDINATE AXIS.  One is damned to the unclear cursedness of relative gender upendedness in relation to bound soma and free psyche of an antichemical order, whereas one is undamned in the clear uncursedness of absolute gender sync in relation to free soma and bound psyche of a metachemical order over the unholy counter-unblessedness of absolute gender upendedness in relation to free soma and bound psyche of an antimetaphysical order of that which, being counter-unsaved, has not been counter-saved, in the wake of the uncursed being damned, to the holy counter-blessedness of relative gender sync in relation to bound soma and free psyche of a physical order, as from the northwest to the southeast points of the intercardinal axial compass on what has been described as the state-hegemonic/church-subordinate axis of metachemistry over antimetaphysics and physics over antichemistry, pretty much as space over antitime and mass over antivolume.

 

TIME FLIES METAPHYSICALLY.  Time flies metaphysically because it is hegemonically free to be true to itself in the repetitive beat of its transcendental advance.

 

TIME DRAGS ANTIMETAPHYSICALLY.  Time drags antimetaphysically because it is sequentially subject to the hegemonic sway of metachemical space and in no position to be repetitively true to itself in consequence.

 

WHERE ONE FINDS HEAVEN.  There are fools who believe that Heaven is beyond time, as though Eternity were timeless!  When time flies, as it does metaphysically, it is no problem.  It is only when, as antitime, it is under the spatial heel of metachemistry that it drags (sequentially) and becomes proportionately problematic.  But if that is akin to Antigod under the Devil (or Devil the Mother hyped as God over Antigod done down as the Devil), it is not behind that in the infinity of metachemical space that one finds Heaven but, contrary to traditional conventions, at the opposite noumenal extreme to metachemistry which is metaphysics and, consequently, with the hegemony of repetitive time over the antispace (spaced space) of antimetachemistry which is akin to God over the Antidevil.

 

LOW AND HIGH DIVISIONS WITHIN BOTH THE NOUMENAL AND THE PHENOMENAL.  In distinguishing between the noumenal and the phenomenal, the ethereal and the corporeal, I have tended, in comparative terms, to regard the one as high and the other as low, if only because space and time prevail over volume and mass, as fire and air over water and earth.  But in relation to either the noumenal or the phenomenal itself, we can distinguish between the low and the high, not to mention, where the subservient gender is concerned, between what could be called the antihigh and the antilow, thereby bringing each point on the intercardinal axial compass into line with the overall dichotomy between the hegemonic gender and its upended counterpart, whether in terms of low and antihigh or, across the axial divide, of high and antilow.

 

NOUMENAL LOWNESS AND NOUMENAL ANTIHIGHNESS.  The distinction between metachemistry and antimetaphysics at the northwest point of the intercardinal axial compass is therefore one between the noumenal low and the noumenal antihigh, superheathenism and anti-superchristianity, supernature and anti-superartifice, insofar as, in gender representative terms, what constitutes lowness in the one case, namely somatic freedom, is complemented by what constitutes antihighness in the other case, namely psychic binding.

 

NOUMENAL HIGHNESS AND NOUMENAL ANTILOWNESS.  The distinction between metaphysics and antimetachemistry at the northeast point of the intercardinal axial compass is therefore one between the noumenal high and the noumenal antilow, superchristianity and anti-superheathenism, superartifice and anti-supernature, insofar as, in gender representative terms, what constitutes highness in the one case, namely psychic freedom, is complemented by what constitutes antilowness in the other case, namely somatic binding.

 

PHENOMENAL LOWNESS AND PHENOMENAL ANTIHIGHNESS.  The distinction between chemistry and antiphysics at the southwest point of the intercardinal axial compass is therefore one between the phenomenal low and the phenomenal antihigh, heathenism and antichristianity, nature and anti-artifice, insofar as, in gender representative terms, what constitutes lowness in the one case, namely somatic freedom, is complemented by what constitutes antihighness in the other case, namely psychic binding.

 

PHENOMENAL HIGHNESS AND PHENOMENAL ANTILOWNESS.  The distinction between physics and antichemistry at the southeast point of the intercardinal axial compass is therefore one between the phenomenal high and the phenomenal antilow, Christianity and antiheathenism, artifice and antinature, insofar as, in gender representative terms, what constitutes highness in the one case, namely psychic freedom, is complemented by what constitutes antilowness in the other case, namely somatic binding.

 

AXIAL SUBVERSION AND INVERSION DOESN’T CHANGE THE FUNDAMENTAL STATUS OF PHENOMENAL HEGEMONIC POSITIONS.  Of course, this detracts nothing from the fact that the hegemonic phenomenal positions are normally subject to axial subversion and paradoxical inversion at the behest of the noumenal positions axially corresponding to themselves, so that, far from an outright heathenism of free somatic emphasis in the chemical/antiphysical gender dichotomy at the southwest point of the intercardinal axial compass one finds, traditionally at any rate, the paradoxical inversion to bound psychic emphasis vis-à-vis such free psyche ostensibly obtaining in metaphysics over antimetachemistry at the northeast point of what constitutes church-hegemonic/state-subordinate axial criteria in Roman Catholic fashion.  Likewise, if in contrary terms, far from an outright Christianity of free psychic emphasis in the physical/antichemical gender dichotomy at the southeast point of the intercardinal axial compass, one finds, again traditionally, the paradoxical inversion to bound somatic emphasis vis-à-vis such free soma as indubitably obtains in metachemistry over antimetaphysics at the northwest point of what constitutes state-hegemonic/church-subordinate axial criteria in Anglican Monarchic fashion.  Nevertheless, even then, we have a logical right to distinguish, according to gender, between the phenomenal low/phenomenal antihigh on the one axial hand, and their phenomenally high/phenomenally antilow ethnic counterparts on the other axial hand, as between the generality of persons of Irish Catholic and British Puritan descent.

 

SANITY AND FREEDOM.  Because freedom and sanity are correlative, it follows that there can be no sanity without freedom and, conversely, no freedom without sanity.  What is not generally acknowledged, however, is that sanity, like freedom, takes two forms – the female form rooted in soma and the male form centred in psyche, and that the one, when hegemonic, tends to exclude the other.  I have, in the past, described the metachemical and chemical forms of sanity as outer sanity, or ‘outsanity’ for short, and the physical and metaphysical forms of sanity, by contrast, as inner sanity, or ‘insanity’ for short, since in the one case soma and in the other case psyche are the characteristic factors attaching to these elements.

 

ELEMENTAL SANITY VIS-À-VIS ANTI-ELEMENTAL ANTISANITY.  Where there are elements, however, there are also, in under-plane subjection, anti-elements, i.e., antimetaphysics under metachemistry, antiphysics under chemistry, antichemistry under physics, and antimetachemistry under metaphysics, and if the elements are significant, relative to gender, of opposite forms of sanity, then the anti-elements could be described as signifying, again relative to gender, opposite forms of antisanity, whether in terms of the anti-insanity of antimetaphysics and antiphysics or, across the axial divide, in terms of the anti-outsanity of antichemistry and antimetachemistry.

 

THE MADNESS OF ANTISANITY.  I have no hesitation in equating the antisanity of the anti-elemental positions with madness and in differentiating it from both ‘outsanity’, viz. outer sanity, and ‘insanity’, viz, inner sanity, since it is in all instances a product, primarily, of binding, of psychic binding in the antimetaphysical and antiphysical anti-elements under the free-somatic hegemonic pressure of metachemistry and chemistry respectively, and of somatic binding in the antichemical and antimetachemical anti-elements under the free-psychic hegemonic pressure of physics and metaphysics respectively.  Hence that which, in the one case, is anti-insane in the antisanity of antimetaphysical or antiphysical bound psyche and that which, in the other case, is anti-outsane in the antisanity of antichemical or antimetachemical bound soma is alone mad, in the sense of being at cross-purposes with its gender actuality under hegemonic pressure from the opposite gender, be that gender female and given to free soma (outer sanity) or male and given to free psyche (inner sanity), the former type of sanity low and the latter type of sanity high in both phenomenal and noumenal elemental contexts.

 

THE REALLY INTERESTING QUESTION.  The really interesting question in relation to the preceding findings is whether or not disillusion with the madness of antisanity leads to sanity for the disillusioned, whether in terms of a male acceptance of inner sanity or, contrariwise, a female acceptance of outer sanity, or whether, on the contrary, the hegemonic pressure on the subject gender is such as to preclude movement, attendant upon a formal rejection of their upended predicament, in one of the two alternative directions open to their class position, be it noumenal in antimetaphysics and antimetachemistry or phenomenal in antiphysics and antichemistry. 

 

PERPETUATION OF ANTISANITY IN THE INTERESTS OF AXIAL STABILITY.  Now this question is more complex than at first seems to be the case, since inter-class factors also play their part in maintaining, at the expense of phenomenal freedom, either church-hegemonic/state-subordinate axial criteria or, across the ethnic divide, state-hegemonic/church-subordinate axial criteria, as previously outlined in various of my mature writings, the former axis tending to ascend from southwest to northeast points and the latter axis tending, by contrast, to descend from northwest to southeast points of the intercardinal axial compass.  Consequently few if any male catholics, corresponding to antiphysics, at the southwest point of the said compass get encouragement from their polar counterparts at the northeast on what is the church-hegemonic/state-subordinate axis to abandon their bound-psychic  antisanity under chemical outer sanity for a class-related inner sanity corresponding to physics.  On the contrary, they are made to believe in salvation to God ‘on high’, meaning metaphysics (though that is never fully or properly the case in view of the extent to which metachemistry hyped metaphysically detracts from true metaphysics and usually leads to it being done down antimetachemically) and to accept their sinful predicament as a matter of course.  Contrariwise, few if any female puritans, corresponding to antichemistry, at the southeast point of the intercardinal axial compass get encouragement from their polar counterparts at the northwest on what is the state-hegemonic/church-subordinate axis to abandon their bound-somatic antisanity under physical inner sanity for a class-related outer sanity corresponding to chemistry.  On the contrary, they are encouraged to accept their antisane fate since it corresponds to what is good in state-hegemonic contrast to all that, in metachemical free soma, is fundamentally evil, and without their polar status to this noumenal form of outer sanity no state-hegemonic/church-subordinate primacy would exist to perpetuate the axis in question as one characterized, overall, by female dominion.  Consequently the phenomenal forms of antisanity remain axially fixed in each ethnic case in the overall interests of axial stability and continuity.  The same applies, with minor variations, to their noumenal counterparts, antimetaphysics remaining subject to metachemistry and antimetachemistry subject to a degree of compromised metaphysics.

 

HOW WE PERCEIVE SPACE.  Space in terms of a void is not something that our mind, as a function of our brain, is able or inclined to comprehend.  For space is nothing to us unless it is perceived as a function of an object, since that is precisely what our mind is, whose object is the brain.  Objects determine space and they do so in one of two principal ways: either in terms of the space between objects, which is spatial, or in terms of the relative positions, in space, of objects one to another, which is spaced.  In the first case, we have room between this and that.  In the second case, this is here and that is there, whether to left or right, above or beneath, behind or in front, and so on.  The first, moored in a spatial vacuum, is arguably a metachemical perception and the latter an antimetachemical conception or, more correctly, antiperception in which space is less important than what fills it and how.  In neither case do we have anything metaphysical, but it could certainly be argued that the spaced take on space owes a lot to metaphysical pressures emanating from a male hegemonic position in time, which is repetitive, and is therefore, as antispace, more antifemale than female.  Its male or, rather, antimale counterpart would be the sequential approach to time as antitime which, being antimetaphysical, owes a lot to metachemical pressures emanating from a female hegemonic position in space, which is spatial, and therefore concerned with the spaces between objects such that can only extend time or draw it out proportionately.

 

SPACE AS SPATIAL VACUUM OR SPACED ANTIVACUUM.  Space as room between objects, being spatial, appertains to a vacuum, and is therefore inherently female in character.  Space as relative position of objects, being spaced, appertains to an antivacuum, and is therefore inherently antifemale in character.  In no sense is space male and of a plenum.

 

PROTONS AND ANTIPHOTONS.  Having already established that metachemistry over antimetaphysics at the northwest point of the intercardinal axial compass is equivalent to heat over antilight, I should now like to take the process a subatomic step further and contend, probably for the first time in my entire philosophical vocation, that heat is equivalent to protons and antilight to antiphotons, so that metachemistry becomes identified, willy-nilly, with protons and antimetaphysics with antiphotons.

 

PHOTONS AND ANTIPROTONS.  Having already established that metaphysics over antimetachemistry at the northeast point of the intercardinal axial compass is equivalent to light over antiheat, I should now like to take the process a subatomic step further and contend, probably for the first time in my entire philosophical vocation, that light is equivalent to photons and antiheat to antiprotons, so that metaphysics becomes identified, willy-nilly, with photons and antimetachemistry with antiprotons.

 

ELECTRONS AND ANTINEUTRONS.  Having already established that chemistry over antiphysics at the southwest point of the intercardinal axial compass is equivalent to motion over antiforce, I should now like to take the process a subatomic step further and contend, probably for the first time in my entire philosophical vocation, that motion is equivalent to electrons and antiforce to antineutrons, so that chemistry becomes identified, willy-nilly, with electrons and antiphysics with antineutrons.

 

NEUTRONS AND ANTI-ELECTRONS.  Having already established that physics over antichemistry at the southeast point of the intercardinal axial compass is equivalent to force over antimotion, I should now like to take the process a subatomic step further and contend, probably for the first time in my entire philosophical vocation, that force is equivalent to neutrons and antimotion to anti-electrons, so that physics becomes identified, willy-nilly, with neutrons and antichemistry with anti-electrons.

 

AXIAL OVERVIEW OF SUBATOMIC ELEMENTS AND ANTI-ELEMENTS.  Regarding the intercardinal axial compass in toto, we would have a descending axis from protons and antiphotons at the northwest to neutrons and anti-electrons at the southeast, but an ascending axis, by contrast, from electrons and antineutrons at the southwest to photons and antiprotons at the northeast, as though in an ethnic distinction, overall, between state-hegemonic/church-subordinate and church-hegemonic/state-subordinate axial criteria.

 

PROTONS TO ANTI-ELECTRONS AND ANTIPHOTONS TO NEUTRONS.  The state-hegemonic/church-subordinate axis, descending from northwest to southeast, would accordingly furnish us with a gender-parallel polarity between metachemical protons and antichemical anti-electrons on primary (female) state-hegemonic/church-subordinate terms and between antimetaphysical antiphotons and physical neutrons on secondary (male) state-hegemonic/church-subordinate terms.

 

ANTINEUTRONS TO PHOTONS AND ELECTRONS TO ANTIPROTONS.  The church-hegemonic/state-subordinate axis, ascending from southwest to northeast, would accordingly furnish us with a gender-parallel polarity between antiphysical antineutrons and metaphysical photons on primary (male) church-hegemonic/state-subordinate terms and between chemical electrons and antimetachemical antiprotons on secondary (female) church-hegemonic/state-subordinate terms.

 

THE PROTONS OF SPACE VIS-À-VIS THE ANTIPHOTONS OF ANTITIME.  One should note a correspondence between space (spatial) and protons in metachemistry, and antitime (sequential) and antiphotons in antimetaphysics, as between heat and antilight, the former equivalent to devility and the latter to antidivinity.

 

THE PHOTONS OF TIME VIS-À-VIS THE ANTIPROTONS OF ANTISPACE.  One should note a correspondence between time (repetitive) and photons in metaphysics, and antispace (spaced) and antiprotons in antimetachemistry, as between light and antiheat, the former equivalent to divinity and the latter to antidevility.

 

THE ELECTRONS OF VOLUME VIS-À-VIS THE ANTINEUTRONS OF ANTIMASS.  One should note a correspondence between volume (volumetric) and electrons in chemistry, and antimass (massed) and antineutrons in antiphysics, as between motion and antiforce, the former equivalent to femininity and the latter to antimasculinity.

 

THE NEUTRONS OF MASS VIS-À-VIS THE ANTI-ELECTRONS OF ANTIVOLUME.  One should note a correspondence between mass (massive) and neutrons in physics, and antivolume (voluminous) and anti-electrons in antichemistry, as between force and antimotion, the former equivalent to masculinity and the latter to antifemininity.

 

SPATIAL PITCH VIS-À-VIS SEQUENTIAL ANTIRHYTHM.  In musical terms, pitch, being durational, would correspond to space and hence to proton heat, whereas antirhythm would correspond to antitime and hence to antiphoton antilight, pitch (spatial) dominating antirhythm (sequential) as the Devil Antigod and/or Hell Antiheaven at the metachemical/antimetaphysical northwest point of the intercardinal axial compass.

 

REPETITIVE RHYTHM VIS-À-VIS SPACED ANTIPITCH.  In musical terms, rhythm would correspond to time and hence to photon light, whereas antipitch would correspond to antispace and hence to antiproton antiheat, time (repetitive) dominating antipitch (spaced) as God the Antidevil and/or Heaven Antihell at the metaphysical/antimetachemical northeast point of the intercardinal axial compass.

 

VOLUMETRIC MELODY VIS-À-VIS MASSED ANTIHARMONY.  In musical terms, melody would correspond to motion and hence to electron volume, whereas antiharmony would correspond to antimass and hence to antineutron antiforce, melody (volumetric) dominating antiharmony (massed) as Woman Antiman and/or Purgatory Anti-earth at the chemical/antiphysical southwest point of the intercardinal axial compass.

 

MASSIVE HARMONY VIS-À-VIS VOLUMINOUS ANTIMELODY.  In musical terms, harmony would correspond to force and hence to neutron mass, whereas antimelody would correspond to antivolume and hence to anti-electron antimotion, harmony (massive) dominating antimelody (voluminous) as Man Antiwoman and/or the Earth Antipurgatory at the physical/antichemical southeast point of the intercardinal axial compass.

 

SUPREMACY AND PRIMACY.  Just as we have distinguished the light from the dark, or brightness from shadow, in terms of freedom and binding, irrespective of whether in relation to soma or to psyche, so we can further distinguish the light from the dark in terms of supremacy and primacy, the former appertaining to freedom and the latter to binding, so that supremacy, like primacy, can be either somatic or psychic, female or male, sensual or sensible, alpha or omega, metachemical and/or chemical or physical and/or metaphysical.

 

SUPREMACY VIS-À-VIS PRIMACY IN METACHEMISTRY.  Therefore metachemistry affords us elemental proof of a context in which supernatural supremacy, affiliated to free soma, co-exists with supernatural primacy, affiliated to bound psyche, in terms of beauty and love vis-à-vis ugliness and hatred, the former pair germane to free will and spirit, the latter pair to bound ego and soul.

 

SUPREMACY VIS-À-VIS PRIMACY IN CHEMISTRY.  Likewise chemistry affords us elemental proof of a context in which natural supremacy, affiliated to free soma, co-exists with natural primacy, affiliated to bound psyche, in terms of strength and pride vis-à-vis weakness and humility, the former pair germane to free will and spirit, the latter pair to bound ego and soul.

 

SUPREMACY VIS-À-VIS PRIMACY IN PHYSICS.  Contrariwise, physics affords us elemental proof of a context in which artificial supremacy, affiliated to free psyche, co-exists with artificial primacy, affiliated to bound soma, in terms of knowledge and pleasure vis-à-vis ignorance and pain, the former pair germane to free ego and soul, the latter pair to bound will and spirit.

 

SUPREMACY VIS-À-VIS PRIMACY IN METAPHYSICS.  Similarly metaphysics affords us elemental proof of a context in which super-artificial supremacy, affiliated to free psyche, co-exists with super-artificial primacy, affiliated to bound soma, in terms of truth and joy vis-à-vis illusion and woe, the former pair germane to free ego and soul, the latter pair to bound will and spirit.

 

ELEMENTAL PARTIALITIES TO WILL, SPIRIT, EGO, OR SOUL.  Although will, spirit, ego, and soul are to be found in every elemental position, as at every point of the intercardinal axial compass, they do not exist on the same terms or with the same emphasis in every element, since that which, as metachemistry, is conditioned by the noumenal objectivity of space will be more partial to will (and subsequently to spirit) than to soul or ego; that which, as chemistry, is conditioned by the phenomenal objectivity of volume will be more partial to spirit (and subsequently to will) than to ego or soul; that which, as physics, is conditioned by the phenomenal subjectivity of mass will be more partial to ego (and subsequently to soul) than to spirit or will; and that which, as metaphysics, is conditioned by the noumenal subjectivity of time will be more partial to soul (and subsequently to ego) than to will or spirit.  In fact, in all cases, the principal and subsequent partialities will be free and the remaining attributes or factors bound.

 

ORDER OF RANK OF METACHEMICAL PARTIALITIES.  In fact, one could speak of metachemistry as the element which is most partial to will, more (relative to most) partial to spirit, less (relative to least) partial to ego, and least partial to soul, the most and more partial factors corresponding to somatic freedom, and hence to low noumenal supremacy; the less and least partial factors corresponding to psychic binding, and hence to high noumenal primacy.

 

ORDER OF RANK OF CHEMICAL PARTIALITIES.  Likewise one could speak of chemistry as the element which is most partial to spirit, more (relative to most) partial to will, less (relative to least) partial to soul, and least partial to ego, the most and more partial factors corresponding to somatic freedom, and hence to low phenomenal supremacy; the less and least partial factors corresponding to psychic binding, and hence to high phenomenal primacy.

 

ORDER OF RANK OF PHYSICAL PARTIALITIES.  Contrariwise, one could speak of physics as the element which is most partial to ego, more (relative to most) partial to soul, less (relative to least) partial to will, and least partial to spirit, the most and more partial factors corresponding to psychic freedom, and hence to high phenomenal supremacy; the less and least partial factors corresponding to somatic binding, and hence to low phenomenal primacy.

 

ORDER OF RANK OF METAPHYSICAL PARTIALITIES.  Likewise one could speak of metaphysics as the element which is most partial to soul, more (relative to most) partial to ego, less (relative to least) partial to spirit, and least partial to will, the most and more partial factors corresponding to psychic freedom, and hence to high noumenal supremacy; the less and least partial factors corresponding to somatic binding, and hence to low noumenal primacy.

 

METACHEMICAL SUPREMACY OF BEAUTY AND LOVE.  Hence, in metachemistry, beauty and love, corresponding to free will and spirit, to noumenally supreme doing and giving, take precedence over ugliness and hatred, corresponding to bound ego and soul, to noumenally primal taking and being, as low noumenal supremacy over high noumenal primacy.

 

CHEMICAL SUPREMACY OF STRENGTH AND PRIDE.  Likewise, in chemistry, strength and pride, corresponding to free will and spirit, to phenomenally supreme doing and giving, take precedence over weakness and humility, corresponding to bound ego and soul, to phenomenally primal taking and being, as low phenomenal supremacy over high phenomenal primacy.

 

PHYSICAL SUPREMACY OF KNOWLEDGE AND PLEASURE.  Contrariwise, in physics, knowledge and pleasure, corresponding to free ego and soul, to phenomenally supreme taking and being, take precedence over ignorance and pain, corresponding to bound will and spirit, to phenomenally primal doing and giving, as high phenomenal supremacy over low phenomenal primacy.

 

METAPHYSICAL SUPREMACY OF TRUTH AND JOY.  Similarly, in metaphysics, truth and joy, corresponding to free ego and soul, to noumenally supreme taking and being, take precedence over illusion and woe, corresponding to bound will and spirit, to noumenally primal doing and giving, as high noumenal supremacy over low noumenal primacy.

 

THE STANDINGS OF WILL AND SPIRIT IN METACHEMISTRY AND CHEMISTRY.  However, strictly speaking, will takes precedence over spirit in metachemistry, which is an element conditioned by the beauty of supreme doing in free will, whereas spirit, by contrast, takes precedence over will in chemistry, which is an element conditioned by the pride of supreme giving in free spirit – the difference, one could argue, between fire and water, noumenal objectivity and phenomenal objectivity, elemental particles and molecular particles, devility and femininity.

 

THE STANDINGS OF EGO AND SOUL IN PHYSICS AND METAPHYSICS.  Contrariwise, ego takes precedence over soul in physics, which is an element conditioned by the knowledge of supreme taking in free ego (thought), whereas soul, by contrast, takes precedence over ego in metaphysics, which is an element conditioned by the joy of supreme being in free soul – the difference, one could argue, between earth (vegetation) and air, phenomenal subjectivity and noumenal subjectivity, molecular wavicles and elemental wavicles, masculinity and divinity.

 

ANTISUPREMACY AND ANTIPRIMACY IN THE ANTI-ELEMENTS.  Having dealt with the principal elements, viz. metachemistry, chemistry, physics, and  metaphysics,  I should now like to briefly deal with their corresponding anti-elements, viz. antimetaphysics, antiphysics, antichemistry, and antimetachemistry, in which an ‘anti’ approach to the freedom and binding, the supremacy and primacy, of their elemental counterparts can be adduced,  principally in consequence of elemental pressure from the hegemonic gender position at each point of the intercardinal axial compass which is responsible, in no small degree, for the gender cross-purposes and upendedness, as I usually term it, of the subservient gender, now reduced to an antimale and/or antifemale status which approaches the hegemonic gender ideal through the distorting prism, as it were, of its own anti-elemental position.

 

ANTIMETAPHYSICAL ANTISUPREMACY AND ANTIPRIMACY.  Since antimetaphysics is ranged under metachemistry at the northwest point of the intercardinal axial compass, as antitime under space, so it is correspondingly characterized by antihigh noumenal antisupremacy in bound psyche and by antilow noumenal antiprimacy in free soma, anti-truth/joy and anti-illusion/woe, which renders it deferential, with what remains to it, to low noumenal supremacy in free soma and to high noumenal primacy in bound psyche, viz. beauty and love on the one hand, and ugliness and hatred on the other hand, the former pair taking precedence over the latter as light supremacy over shadow primacy, even though such a situation cannot but be paradoxical from a male standpoint which, were it not at antidivine antimale cross-purposes with itself, would be orientated towards free psyche and bound soma.

 

ANTIPHYSICAL ANTISUPREMACY AND ANTIPRIMACY.  Since antiphysics is ranged under chemistry at the southwest point of the intercardinal axial compass, as antimass under volume, so it is correspondingly characterized by antihigh phenomenal antisupremacy in bound psyche and by antilow phenomenal antiprimacy in free soma, anti-knowledge/pleasure and anti-ignorance/pain, which renders it deferential, with what remains to it, to low phenomenal supremacy in free soma and to high phenomenal primacy in bound psyche, viz. strength and pride on the one hand, and weakness and humility (if not humiliation) on the other hand, the former pair effectively taking precedence over the latter as light supremacy over shadow primacy, even though such a situation cannot but be paradoxical from a male standpoint which, were it not at antimasculine antimale cross-purposes with itself, would be orientated towards free psyche and bound soma.

 

ANTICHEMICAL ANTISUPREMACY AND ANTIPRIMACY.  Since antichemistry is ranged under physics at the southeast point of the intercardinal axial compass, as antivolume under mass, so it is correspondingly characterized by antilow phenomenal antisupremacy in bound soma and by antihigh phenomenal antiprimacy in free psyche, anti-strength/pride and anti-weakness/humility, which renders it deferential, with what remains to it, to high phenomenal supremacy in free psyche and to low phenomenal primacy in bound soma, viz. knowledge and pleasure on the one hand, and ignorance and pain on the other hand, the former pair effectively taking precedence over the latter as light supremacy over shadow primacy, even though such a situation cannot but be paradoxical from a female standpoint which, were it not at antifeminine antifemale cross-purposes with itself, would be orientated towards free soma and bound psyche.

 

ANTIMETACHEMICAL ANTISUPREMACY AND ANTIPRIMACY.  Since antimetachemistry is ranged under metaphysics at the northeast point of the intercardinal axial compass, as antispace under time, so it is correspondingly characterized by antilow noumenal antisupremacy in bound soma and by antihigh noumenal antiprimacy in free psyche, anti-beauty/love and anti-ugliness/hate, which renders it deferential, with what remains to it, to high noumenal supremacy in free psyche and to low noumenal primacy in bound soma, viz. truth and joy on the one hand, and illusion and woe on the other hand, the former pair taking precedence over the latter as light supremacy over shadow primacy, even though such a situation cannot but be paradoxical from a female standpoint which, were it not at antidiabolic antifemale cross-purposes with itself, would be orientated towards free soma and bound psyche.

 

PARADOXICAL INVERSION OF GENDER EMPHASIS WITH AXIAL POLARITIES.  Of course, axial interplay between the phenomenal positions and their corresponding noumenal counterparts on both the state-hegemonic and church-hegemonic axes modifies the phenomenal positions away from an overly supreme emphasis on either somatic (chemical/antiphysical) or psychic (physical/antichemical) terms, corresponding to heathenistic and christianistic alternatives, thereby resulting in the paradoxical emphasis on either bound psyche at the southwest or bound soma at the southeast points of the intercardinal axial compass, neither of which corresponds to supremacy but only to primal pre-conditions (church-hegemonic axis) or post-conditions (state-hegemonic axis) of supremacy, be that supremacy psychic and high or somatic and low at the noumenal poles of their respective axes.

 

CLOSE PROXIMITY OF LOW WITH HIGH AND OF HIGH WITH LOW.  It has been said that the low and the high or, conversely, the high and the low ‘hang together’, in elemental proximity to each other, and, to be sure, that is absolutely the case.  Even if we account for the Devil and Antigod noumenal lowness and noumenal antihighness at the northwest point or, conversely, the God and Antidevil noumenal highness and noumenal antilowness at the northeast point of the intercardinal axial compass, we soon find, on closer inspection, that such distinctions amount to generalizations concerning the more characteristic, according to gender, aspects of each position, be it elemental or anti-elemental, hegemonic or subservient.  For such juxtapositions of lowness and highness accrue, as we have seen, to the same element, be it metachemical, chemical, physical, or metaphysical, and even their corresponding anti-elements reflect such a dichotomy both in terms, always more significant, of what they are against and, with what little remains to them following the rejection (consciously or unconsciously) of their gender ideal, the extent to which they defer to the prevailing ideal, be it somatic (and female) or psychic (and male).

 

SUPREME NOUMENAL LOWNESS WITH PRIMAL NOUMENAL HIGHNESS.  Thus metachemistry affords us the juxtaposition of supreme noumenal lowness with primal noumenal highness in terms of the beauty and love of free metachemical soma with the ugliness and hatred of bound metachemical psyche, supreme noumenal doing and giving with primal noumenal taking and being, play light with work darkness in the noumenal objectivity of space which, being fiery, is spatial.

 

SUPREME PHENOMENAL LOWNESS WITH PRIMAL PHENOMENAL HIGHNESS.  Thus chemistry affords us the juxtaposition of supreme phenomenal lowness with primal phenomenal highness in terms of the strength and pride of free chemical soma with the weakness and humility of bound chemical psyche, supreme phenomenal doing and giving with primal phenomenal taking and being, play light with work darkness in the phenomenal objectivity of volume which, being watery, is volumetric.

 

SUPREME PHENOMENAL HIGHNESS WITH PRIMAL PHENOMENAL LOWNESS.  Thus physics affords us the juxtaposition of supreme phenomenal highness with primal phenomenal lowness in terms of the knowledge and pleasure of free physical psyche with the ignorance and pain of bound physical soma, supreme phenomenal taking and being with primal phenomenal doing and giving, play light with work darkness in the phenomenal subjectivity of mass which, being earthy (or vegetative), is massive.

 

SUPREME NOUMENAL HIGHNESS WITH PRIMAL NOUMENAL LOWNESS.  Thus metaphysics affords us the juxtaposition of supreme noumenal highness with primal noumenal lowness in terms of the truth and joy of free metaphysical psyche with the illusion and woe of bound metaphysical soma, supreme noumenal taking and being with primal noumenal doing and giving, play light with work darkness in the noumenal subjectivity of time which, being airy, is repetitive.

 

ANTISUPREME NOUMENAL ANTILOWNESS WITH ANTIPRIMAL NOUMENAL ANTIHIGHNESS.  However, antimetachemistry affords us the juxtaposition of antisupreme noumenal antilowness with antiprimal noumenal antihighness in terms of the antibeauty and antilove of bound antimetachemical soma with the anti-ugliness and antihatred of free antimetachemical psyche, antisupreme noumenal antidoing and antigiving with antiprimal noumenal antitaking and antibeing, antiplay antilight with antiwork antidarkness in the noumenal anti-objectivity of antispace which, being antifiery, is spaced.

 

ANTISUPREME PHENOMENAL ANTILOWNESS WITH ANTIPRIMAL PHENOMENAL ANTIHIGHNESS.  Similarly, antichemistry affords us the juxtaposition of antisupreme phenomenal antilowness with antiprimal phenomenal antihighness in terms of the antistrength and antipride of bound antichemical soma with the antiweakness and antihumility of free antichemical psyche, antisupreme phenomenal antidoing and antigiving with antiprimal phenomenal antitaking and antibeing, antiplay antilight with antiwork antidarkness in the phenomenal anti-objectivity of antivolume which, being antiwatery, is voluminous.

 

ANTISUPREME PHENOMENAL ANTIHIGHNESS WITH ANTIPRIMAL PHENOMENAL ANTILOWNESS.  Contrariwise, antiphysics affords us the juxtaposition of antisupreme phenomenal antihighness with antiprimal phenomenal antilowness in terms of the antiknowledge and antipleasure of bound antiphysical psyche with the anti-ignorance and antipain of free antiphysical soma, antisupreme phenomenal antitaking and antibeing with antiprimal phenomenal antidoing and antigiving, antiplay antilight with antiwork antidarkness in the phenomenal antisubjectivity of antimass which, being anti-earthy (or antivegetative), is massed.

 

ANTISUPREME NOUMENAL ANTIHIGHNESS WITH ANTIPRIMAL NOUMENAL ANTILOWNESS.  Likewise, antimetaphysics affords us the juxtaposition of antisupreme noumenal antihighness with antiprimal noumenal antilowness in terms of the antitruth and antijoy of bound antimetaphysical psyche with the anti-illusion and antiwoe of free antimetaphysical soma, antisupreme noumenal antitaking and antibeing with antiprimal noumenal antidoing and antigiving, antiplay antilight with antiwork antidarkness in the noumenal antisubjectivity of antitime which, being anti-airy, is sequential.

 

POSITION OF ANTI-ELEMENTS MORE THAN MERELY ANTI-ELEMENTAL.  That said, one would be underestimating the ‘anti’ positions, with their rejection of the supreme and primal elemental values, were one to confine them to nothing more than an ‘anti’ approach to the positivity and negativity of their corresponding elements – antimetaphysics vis-à-vis metaphysics, antiphysics vis-à-vis physics, antichemistry vis-à-vis chemistry, and antimetachemistry vis-à-vis metachemistry – since their deference to the hegemonic elements prevailing over them in relation to the opposite gender is partly founded upon a paradoxical inversion of the elemental values, be they positive (and supreme) or negative (and primal) to which their hegemonic counterparts would normally subscribe.

 

SHADOW SUPREMACY AND PRIMACY OF ANTIMETAPHYSICS.  In the case, for example, of antimetaphysics under metachemistry at the northwest point of the intercardinal axial compass, the rejection of bound metaphysical soma in the anti-illusion and antiwoe of free antimetaphysical soma makes for a secondary low noumenal supremacy in terms of truth and joy, whereas the correlative rejection of free metaphysical psyche in the antitruth and antijoy of bound antimetaphysical psyche makes for a secondary high noumenal primacy in terms of illusion and woe, the former pair deferring, on secondary state-hegemonic terms, to the beauty and love of free metachemical soma, the latter pair deferring, on secondary church-subordinate terms, to the ugliness and hatred of bound metachemical psyche.  Neither mode of secondary supremacy and primacy, however, can be anything but false in relation to metaphysics, where supremacy is ever psychic and primacy somatic.

 

SHADOW SUPREMACY AND PRIMACY OF ANTIPHYSICS.  In the case, likewise, of antiphysics under chemistry at the southwest point of the intercardinal axial compass, the rejection of bound physical soma in the anti-ignorance and antipain of free antiphysical soma makes for a secondary low phenomenal supremacy in terms of knowledge and pleasure, whereas the correlative rejection of free physical psyche in the antiknowledge and antipleasure of bound antiphysical psyche makes for a secondary high phenomenal primacy in terms of ignorance and pain, the former pair deferring, on secondary state-subordinate terms locally but reluctantly (with a marked sense of its folly) on primary state-subordinate terms in relation to such metaphysics as Catholicism allows, to the strength and pride of free chemical soma, the latter pair deferring, on secondary church-hegemonic terms locally but reluctantly (with a marked sense of its sinfulness) on primary church-hegemonic terms in relation to such metaphysics as Catholicism allows, to the weakness and humility of bound chemical psyche.  Neither mode of secondary supremacy and primacy, however, can be anything but false in relation to physics, where supremacy is ever psychic and primacy somatic.

 

SHADOW PRIMACY AND SUPREMACY OF ANTICHEMISTRY.  In the case, on the other hand, of antichemistry under physics at the southeast point of the intercardinal axial compass, the rejection of free chemical soma in the antistrength and antipride of bound antichemical soma makes for a secondary low phenomenal primacy in terms of weakness and humility, whereas the correlative rejection of bound chemical psyche in the antiweakness and antihumility of free antichemical psyche makes for a secondary high phenomenal supremacy in terms of strength and pride, the former pair deferring, on secondary state-hegemonic terms locally but reluctantly (with a marked sense of its goodness) on primary state-hegemonic terms in relation to such metachemistry as Anglican Monarchism allows, to the ignorance and pain of bound physical soma, the latter pair deferring, on secondary church-subordinate terms locally but reluctantly (with a marked sense of its punishingness) on primary church-subordinate terms in relation to such metachemistry as Anglican Monarchism allows, to the knowledge and pleasure of free physical psyche.  Neither mode of secondary primacy and supremacy, however, can be anything but false in relation to chemistry, where primacy is ever psychic and supremacy somatic.

 

SHADOW PRIMACY AND SUPREMACY OF ANTIMETACHEMISTRY.  In the case, likewise, of antimetachemistry under metaphysics at the northeast point of the intercardinal axial compass, the rejection of free metachemical soma in the antibeauty and antilove of bound antimetachemical soma makes for a secondary low noumenal primacy in terms of ugliness and hatred, whereas the correlative rejection of bound metachemical psyche in the anti-ugliness and antihatred of free antimetachemical psyche makes for a secondary high noumenal supremacy in terms of beauty and love, the former pair deferring, on secondary state-subordinate terms, to the illusion and woe of bound metaphysical soma, the latter pair deferring, on secondary church-hegemonic terms, to the truth and joy of free metaphysical psyche.  Neither mode of secondary primacy and supremacy, however, can be anything but false in relation to metachemistry, where primacy is ever psychic and supremacy somatic.

 

HOPE AND FEAR IN SUPREMACY AND PRIMACY.  Whilst on the subject of supreme and primal distinctions according with free and bound corollaries in both soma and psyche, I should mention that supremacy, when genuine, always encourages hope, and hence trust, whereas primacy, when genuine, always encourages fear, and hence suspicion.  Therefore hope resides in the light, fear in the darkness, the one having intimate associations with play and the other with work, since play is an expression of supremacy, and therefore freedom, no less than work an expression of primacy, and therefore (contractual) binding.

 

LESSER HOPE AND GREATER FEAR OF SHADOW SUPREMACY AND PRIMACY.  When supremacy is false, however, because a consequence of gender upendedness under the opposite gender’s hegemonic sway, then there is scope for uncertainty about one’s position and even disillusionment with it to subvert the apparent or seeming hope of the secondary supreme position, and such subverted hope, whether or not it results in disillusionment, usually opens the door on that greater fear which follows from a position of secondary primacy in relation to the hegemonic primacy obtaining above, whether in noumenal or phenomenal terms and whether with regard to psyche or to soma, female or male hegemonies.

 

THE TOTALITY OF METACHEMICAL FACTORS.  To contrast the beauty of Devil the Mother and the love of Hell the Clear Spirit in low noumenal supremacy with the ugliness of the Daughter of the Devil and the hatred of the Clear Soul of Hell in high noumenal primacy, as one would contrast the free will and spirit of metachemical supreme doing and giving with the bound ego and soul of metachemical primal taking and being at the hegemonic position of the northwest point of the intercardinal axial compass which, being noumenally objective, corresponds to spatial space, or space per se.

 

THE TOTALITY OF ANTIMETAPHYSICAL FACTORS.  To contrast the anti-illusion (coupled to false truth) of the Antison of Antigod and the antiwoe (coupled to false joy) of the Unholy Spirit of Antiheaven in low noumenal antisupremacy with the antitruth (coupled to false illusion) of Antigod the Antifather and the antijoy (coupled to false woe) of Antiheaven the Unholy Soul in high noumenal antiprimacy, as one would contrast the free antiwill and antispirit (coupled to false will and spirit) of antimetaphysical antisupreme antidoing and antigiving (coupled to false doing and giving) with the bound anti-ego and antisoul (coupled to false ego and soul) of antimetaphysical antiprimal antitaking and antibeing (coupled to false taking and being) at the subservient position of the northwest point of the intercardinal axial compass which, being noumenally antisubjective, corresponds to sequential time, or antitime.

 

THE TOTALITY OF CHEMICAL FACTORS.  To contrast the strength of Woman the Mother and the pride of Purgatory the Clear Spirit in low phenomenal supremacy with the weakness of the Daughter of Woman and the humility (if not humiliation) of the Clear Soul of Purgatory in high phenomenal primacy, as one would contrast the free will and spirit of chemical supreme doing and giving with the bound ego and soul of chemical primal taking and being at the hegemonic position of the southwest point of the intercardinal axial compass which, being phenomenally objective, corresponds to volumetric volume, or volume per se.

 

THE TOTALITY OF ANTIPHYSICAL FACTORS.  To contrast the anti-ignorance (coupled to false, i.e. carnal, knowledge) of the Antison of Antiman and the antipain (coupled to false, i.e. carnal, pleasure) of the Unholy Spirit of Anti-earth in low phenomenal antisupremacy with the antiknowledge (coupled to false ignorance) of Antiman the Antifather and the antipleasure (coupled to false pain) of Anti-earth the Unholy Soul in high phenomenal antiprimacy, as one would contrast the free antiwill and antispirit (coupled to false will and spirit) of antiphysical antisupreme antidoing and antigiving (coupled to false doing and giving) with the bound anti-ego and antisoul (coupled to false ego and soul) of antiphysical antiprimal antitaking and antibeing (coupled to false taking and being) at the subservient position of the southwest point of the intercardinal axial compass which, being phenomenally antisubjective, corresponds to massed mass, or antimass.

 

THE TOTALITY OF PHYSICAL FACTORS.  To contrast the knowledge of Man the Father and the pleasure of Earth the Holy Soul in high phenomenal supremacy with the ignorance of the Son of Man and the pain of the Holy Spirit of the Earth in low phenomenal primacy, as one would contrast the free ego and soul of physical supreme taking and being with the bound will and spirit of physical primal doing and giving at the hegemonic position of the southeast point of the intercardinal axial compass which, being phenomenally subjective, corresponds to massive mass, or mass per se.

 

THE TOTALITY OF ANTICHEMICAL FACTORS.  To contrast the antiweakness (coupled to false strength) of the Antidaughter of Antipurgatory and the antihumility (coupled to false pride) of the Unclear Soul of Antipurgatory in high phenomenal antisupremacy with the antistrength (coupled to false weakness) of Antiwoman the Antimother and the antipride (coupled to false humility) of Antipurgatory the Unclear Spirit in low phenomenal antiprimacy, as one would contrast the free anti-ego and antisoul (coupled to false ego and soul) of antichemical antisupreme antitaking and antibeing (coupled to false taking and being) with the bound antiwill and antispirit (coupled to false will and spirit) of antichemical antiprimal antidoing and antigiving (coupled to false doing and giving) at the subservient position of the southeast point of the intercardinal axial compass which, being phenomenally anti-objective, corresponds to voluminous volume, or antivolume.

 

THE TOTALITY OF METAPHYSICAL FACTORS.  To contrast the truth of God the Father and the joy of Heaven the Holy Soul in high noumenal supremacy with the illusion of the Son of God and the woe of the Holy Spirit of Heaven in low noumenal primacy, as one would contrast the free ego and soul of metaphysical supreme taking and being with the bound will and spirit of metaphysical primal doing and giving at the hegemonic position of the northeast point of the intercardinal axial compass which, being noumenally subjective, corresponds to repetitive time, or time per se.

 

THE TOTALITY OF ANTIMETACHEMICAL FACTORS.  To contrast the anti-ugliness (coupled to false beauty) of the Antidaughter of Antihell and the antihatred (coupled to false love) of the Unclear Soul of Antihell in high noumenal antisupremacy with the antibeauty (coupled to false ugliness) of Antidevil the Antimother and the antilove (coupled to false hatred) of Antihell the Unclear Spirit in low noumenal antiprimacy, as one would contrast the free anti-ego and antisoul (coupled to false ego and soul) of antimetachemical antisupreme antitaking and antibeing (coupled to false taking and being) with the bound antiwill and antispirit (coupled to false will and spirit) of antimetachemical antiprimal antidoing and antigiving (coupled to false doing and giving) at the subservient position of the northeast point of the intercardinal axial compass which, being noumenally anti-objective, corresponds to spaced space, or antispace.

 

SOMATIC PRECEDENCE OF PSYCHE WITH METACHEMISTRY AND CHEMISTRY.  Since soma precedes - and predominates over - psyche on the female side of the gender divide, I have written the antimetaphysical and antiphysical (antimale) positions under metachemistry and chemistry respectively with soma taking precedence over psyche, irrespective of axial subversion of the phenomenal positions, viz. chemistry and antiphysics, in the broader framework of what would, with them, constitute the southwest point of the church-hegemonic/state-subordinate axis in which, theoretically, bound psyche would paradoxically take precedence over free soma.

 

PSYCHIC PRECEDENCE OF SOMA WITH PHYSICS AND METAPHYSICS.  Since psyche precedes - and preponderates over - soma on the male side of the gender divide, I have written the antichemical and antimetachemical (antifemale) positions under physics and metaphysics respectively with psyche taking precedence over soma, irrespective of axial subversion of the phenomenal positions, viz. physics and antichemistry, in the broader framework of what would, with them, constitute the southeast point of the state-hegemonic/church-subordinate axis in which, theoretically, bound soma would paradoxically take precedence over free psyche.

 

THE PARADOXICAL JUSTIFICATION OF AXIAL STABILITY.  Life is ever paradoxical, and axial subversion is not the least of the paradoxes which afflict life and render the Many subject to the overall control of the Few in the interests of axial continuity and stability, such freedom - and therefore supremacy - as hegemonically obtains always being primarily characteristic of the respective noumenal positions and rarely if ever of their phenomenal counterparts whose equivocal freedoms are systematically subverted by a combination of opposite gender pressures designed to render them subject to an emphasis on binding - and therefore primacy - in what, for them, should constitute secondary church-hegemonic or state-hegemonic standings, depending on the axis, vis-à-vis their nominally subservient 'upended' gender companions.

 

APOLOGIA FOR SOCIAL THEOCRACY.  However, as the reader may already have gathered from other examples of my compendious writings, axial continuity and stability is not something that I personally or vocationally subscribe to, since, quite apart from its worldly status, the relativity of contrary axes is symptomatic of exploitation, specifically of the church-hegemonic by the state-hegemonic, and is therefore unacceptable from a divine standpoint such that, in otherworldly fashion, upholds metaphysics and its antimetachemical complement in the interests of the deliverance of the preyed-upon Many at the southwest point of the intercardinal axial compass from those who, whether metachemical/antimetaphysical or physical/antichemical, noumenal or phenomenal, commercially prey upon them and thus constrain them to the worship of, amongst other things, evil and crime.  Whether the antiphysical/chemical can be delivered from such an unchristian if not heathenistic worship remains to be seen; but it has long been the objective of my Social Theocratic teachings to support and advocate, to the best of my intellectual ability, such a deliverance, thereby holding out the possibility of salvation and counter-damnation from the southwest to the northeast points of the aforesaid axial compass on what would be revolutionary church-hegemonic/state-subordinate terms, with the long-term objective of defeating the state-hegemonic/church-subordinate axis and bringing divine righteousness and antidiabolic counter-justice to bear on those who are the superheathen and anti-superchristian enemies of God and the Antidevil.  All it will take - and this is not to be underestimated - is a majority mandate for religious sovereignty from out a paradoxical election in countries with, like Eire, a church-hegemonic/state-subordinate axial tradition.  That, for me, is commensurate with Judgement.  For only the paradoxical utilization of the democratic process to a revolutionary theocratic end can lead to the traditionally church-hegemonic being delivered from the quasi-state-hegemonic paradox of deference to all that is most ungodly in its devilish and antigodly freedoms - the freedoms not of psyche but of soma, not, in gender representative terms, of truth and antibeauty but of beauty and antitruth, not of righteousness and counter-justice but of vanity and pseudo-meekness, not of the One and the Anti-Not-One but of the Not-One and the Anti-One, not of Peace and Antiwar but of War and Antipeace, not of Heaven and Antihell but of Hell and Antiheaven.  Let judgement decide and, under the leadership of righteousness, let counter-justice be done, in order that the theosophical truth of eternity may reign supreme in the self-illumination of everlasting blessedness!

 

 

LONDON 2007 (Revised 2008-10)

 

 

THEOSOPHICAL ILLUMINATIONS

 

 

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