Op. 127

 

BEYOND TRUTH AND ILLUSION

Aphoristic Philosophy

As Revised Weblog Material

By John OLoughlin

 

Copyright 2007-2010 John OLoughlin

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CONTENTS:-

 

1.  Contrasting the Noumenal Alpha of Superstars with the Noumenal Omega of Supercrosses

2.  Contrasting the Phenomenal Alpha of Stars with the Phenomenal Omega of Crosses

3.  Contrasting the Noumenal Anti-Omega of Anti-Supercrosses with the Noumenal Anti-Alpha of Anti-Superstars

4.  Contrasting the Phenomenal Anti-Omega of Anticrosses with the Phenomenal Anti-Alpha of Antistars

5.  Superstars and Anti-Supercrosses

6.  Stars and Anticrosses

7.  Crosses and Antistars

8.  Supercrosses and Anti-Superstars

9.  Debunking Space and Time

10.  Debunking God and the Devil

11.  Debunking Man and Woman

12.  Turning Somersaults Intellectually

13.  Revaluating Brollies and Hoods

14.  Brollies or Hoods That is the Question

15.  Metachemical Umbrellas and Antimetaphysical Hoods

16.  Chemical Umbrellas and Antiphysical Hoods

17.  Physical Hoods and Antichemical Umbrellas

18.  Metaphysical Hoods and Antimetachemical Umbrellas

19.  Fold-in Hoods with Velcro

20.  Brollies and Hoods hang together Everywhere

21.  Synthetically Artificial Collapsibles

22.  Phenomenal Extremism

23.  Revaluation of Self and Not-Self according to Gender

24.  Defining Opposition in relation to Polar and Antithetical Alternatives

25.  Oneness and Not-Oneness Re-examined

26.  A Revaluation of Saluting Options

27.  Sporting Parallels to saluting Alternatives

28.  A Revaluation of Hoods and Brollies in relation to Binding and Freedom

29.  Of Cans and Bottles in relation to Binding and Freedom

30.  A Comprehensive Examination of Axial Terminology

31.  Contrasting the Northwest with the Northeast Points of the Intercardinal Axial Compass

32.  Contrasting the Southwest with the Southeast Points of the Intercardinal Axial Compass

33.  How Space contrasts with Time

34.  How Volume contrasts with Mass

35.  Another way to contrast the Northwest with the Northeast Point of the Intercardinal Axial Compass

36.  Another way to contrast the Southwest with the Southeast Point of the Intercardinal Axial Compass

37.  Describing what appertains to the hegemony of Metachemistry over Antimetaphysics

38.  Describing what appertains to the hegemony of Chemistry over Antiphysics

39.  Describing what appertains to the hegemony of Physics over Antichemistry

40.  Describing what appertains to the hegemony of Metaphysics over Antimetachemistry

41.  The Axial Relativity of key terms like Freedom and Supremacy

42.  Qualifying Eternity and Infinity

43.  Qualifying the Temporal and the Finite

44.  Noumenal Rings and Badges

45.  Phenomenal Rings and Badges

46.  Paradoxically Subverted Realities of the Phenomenal Hegemonic Positions

47.  A Final Look at Hoods and Brollies

48.  Other Parallels to Hoods and Brollies

49.  Metachemical and Antimetaphysical Brightness and Shadow

50.  Chemical and Antiphysical Brightness and Shadow

51.  Physical and Antichemical Brightness and Shadow

52.  Metaphysical and Antimetachemical Brightness and Shadow

53.  Psyche and vice versa

54.  Class and Gender Differentials of Contrasting Ratios of Soma to Psyche and vice versa

55.  Contrasting Noumenal Brightness and Darkness in both Metachemistry and Metaphysics

56.  Contrasting Phenomenal Brightness and Darkness in both Chemistry and Physics

57.  Examining Evil and Crime in Metachemistry as Contrary Expressions (Objective) of Vanity

58.  Examining Pseudo-Evil and Pseudo-Crime in Chemistry as Contrary Expressions (Objective) of Pseudo-Vanity

59.  Examining Grace and Wisdom in Metaphysics as Contrary Impressions (Subjective) of Righteousness

60.  Examining Pseudo-Grace and Pseudo-Wisdom in Physics as Contrary Impressions (Subjective) of Pseudo-Righteousness

61.  Examining Antipseudo-Grace and Antipseudo-Wisdom in Antiphysics as Contrary Anti-Impressions (Antisubjective) of Meekness

62.  Examining Antigrace and Antiwisdom in Antimetaphysics as Contrary Anti-Impressions (Antisubjective) of Pseudo-Meekness

63.  Examining Antipseudo-Evil and Antipseudo-Crime in Antichemistry as Contrary Anti-Expressions (Anti-objective) of Justice

64.  Examining Anti-Evil and Anticrime in Antimetachemistry as Contrary Anti-Expressions (Anti-objective) of Pseudo-Justice

65.  Metachemical Clearness vis--vis Antimetaphysical Pseudo-Unholiness

66.  Chemical Pseudo-Clearness vis--vis Antiphysical Unholiness

67.  Physical Pseudo-Holiness vis--vis Antichemical Unclearness

68.  Metaphysical Holiness vis--vis Antimetachemical Pseudo-Unclearness

69.  The Superheathen/Subchristian integrity of Metachemistry

70.  The Heathen/Unchristian integrity of Chemistry

71.  The Christian/Unheathen integrity of Physics

72.  The Superchristian/Subheathen integrity of Metaphysics

73.  The Anti-Superchristian/Anti-Subheathen integrity of Antimetaphysics

74.  The Antichristian/Anti-Unheathen integrity of Antiphysics

75.  The Antiheathen/Anti-Unchristian integrity of Antichemistry

76.  The Anti-Superheathen/Anti-Subchristian integrity of Antimetachemistry

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CONTRASTING THE NOUMENAL ALPHA OF SUPERSTARS WITH THE NOUMENAL OMEGA OF SUPERCROSSES.  To contrast the superheathen supernaturalism of so-called superstars with the superchristian superartificiality of those who could be regarded as supercrosses in their adherence to the supercross, as one would contrast the noumenal alpha of metachemical objectivity with the noumenal omega of metaphysical subjectivity or, in simple parlance, the Devil with God (meaning Devil the Mother and/or the Daughter of the Devil with God the Father and/or the Son of God).

 

CONTRASTING THE PHENOMENAL ALPHA OF STARS WITH THE PHENOMENAL OMEGA OF CROSSES.  To contrast the heathen naturalism of so-called stars with the Christian artificiality of those who could be regarded as crosses in their adherence to the cross, as one would contrast the phenomenal alpha of chemical objectivity with the phenomenal omega of physical subjectivity or, in simple parlance, Woman with Man (meaning Woman the Mother and/or the Daughter of Woman with Man the Father and/or the Son of Man).

 

CONTRASTING THE NOUMENAL ANTI-OMEGA OF ANTI-SUPERCROSSES WITH THE NOUMENAL ANTI-ALPHA OF ANTI-SUPERSTARS.  To contrast the anti-superchristian anti-superartificiality of anti-supercrosses with the anti-superheathen anti-supernaturalism of anti-superstars, as one would contrast the noumenal anti-omega of antimetaphysical anti-subjectivity with the noumenal anti-alpha of antimetachemical anti-objectivity or, in simple parlance, Antigod with the Antidevil (meaning the Antison of Antigod and/or Antigod the Antifather with Antidevil the Antimother and/or the Antidaughter of the Antidevil).

 

CONTRASTING THE PHENOMENAL ANTI-OMEGA OF ANTICROSSES WITH THE PHENOMENAL ANTI-ALPHA OF ANTISTARS.  To contrast the antichristian anti-artificiality of anticrosses with the antiheathen antinaturalism of antistars, as one would contrast the phenomenal anti-omega of antiphysical anti-subjectivity with the phenomenal anti-alpha of antichemical anti-objectivity or, in simple parlance, Antiman with Antiwoman (meaning the Antison of Antiman and/or Antiman the Antifather with Antiwoman the Antimother and/or the Antidaughter of Antiwoman).

 

SUPERSTARS AND ANTI-SUPERCROSSES.  To contrast, relative to the northwest point of the intercardinal axial compass, the superheathen supernaturalism of superstars with the anti-superchristian anti-superartificiality of anti-supercrosses, as one would contrast the noumenal alpha of metachemical objectivity with the noumenal anti-omega of antimetaphysical anti-subjectivity or, in simple parlance, the Devil with Antigod (meaning Devil the Mother and/or the Daughter of the Devil with Antigod the Antifather and/or the Antison of Antigod).

 

STARS AND ANTICROSSES.  To contrast, relative to the southwest point of the intercardinal axial compass, the heathen naturalism of stars with the antichristian anti-artificiality of anticrosses, as one would contrast the phenomenal alpha of chemical objectivity with the phenomenal anti-omega of antiphysical anti-subjectivity or, in simple parlance, Woman with Antiman (meaning Woman the Mother and/or the Daughter of Woman with Antiman the Antifather and/or the Antison of Antiman).

 

CROSSES AND ANTISTARS.  To contrast, relative to the southeast point of the intercardinal axial compass, the christian artificiality of crosses with the antiheathen antinaturalism of antistars, as one would contrast the phenomenal omega of physical subjectivity with the phenomenal anti-alpha of antichemical anti-objectivity or, in simple parlance, Man with Antiwoman (meaning Man the Father and/or the Son of Man with Antiwoman the Antimother and/or the Antidaughter of Antiwoman).

 

SUPERCROSSES AND ANTI-SUPERSTARS. To contrast, relative to the northeast point of the intercardinal axial compass, the superchristian superartificiality of supercrosses with the anti-superheathen anti-supernaturalism of anti-superstars, as one would contrast the noumenal omega of metaphysical subjectivity with the noumenal anti-alpha of antimetachemical anti-objectivity or, in simple parlance, God with the Antidevil (meaning God the Father and/or the Son of God with Antidevil the Antimother and/or the Antidaughter of the Antidevil).

 

DEBUNKING SPACE AND TIME.  Philosophers speak glibly of space and time, as though they 'hung together' when, in point of fact, space only prevails over antitime and, conversely, time over antispace at what transpire to being the northwest and northeast points of the intercardinal axial compass.  They also talk as though space and time was all there was, not realizing that volume and mass also have to be added to space and time if the full complement of axial factors is to be accounted for.  Like their noumenal counterparts, however, volume and mass do not 'hang together', but only volume and antimass at the southwest and mass and antivolume at the southeast points of the said compass, where they are, of course, axially - and therefore ethnically - incompatible.  All this I have shown, and it owes nothing whatsoever to the so-called professional philosophers and their chairs of academic convention.

 

DEBUNKING GOD AND THE DEVIL.  Parallel to the above (previous aphorism), one cannot speak of God and the Devil 'hanging together' but only, in space and antitime, of the Devil and Antigod, meaning, where the respective modes of female-dominated free soma are concerned, Devil the Mother hyped as God and the Antison of Antigod 'done down' as the Devil, together, where the respective modes of correlative bound psyche are concerned, with the Daughter of the Devil and Antigod the Antifather.  But all that is only germane to the northwest point of the intercardinal axial compass where metachemistry prevails over antimetaphysics.  Across at the northeast point of the said compass one would find God and the Antidevil, meaning God the Father (free psyche) and the Son of God (bound soma) coupled to the Antidaughter of the Antidevil (free psyche) and Antidevil the Antimother (bound soma) in what transpires to being a metaphysical hegemony over antimetachemistry, the axial antithesis, in other words, of everything metachemical and antimetaphysical.

 

DEBUNKING MAN AND WOMAN.  Likewise, where the phenomenal positions are concerned, one cannot speak of Man and Woman 'hanging together' but only, in volume and antimass, of Woman and Antiman, meaning, where the respective modes of female-dominated free soma are concerned, Woman the Mother (often hyped as Mother of God) and the Antison of Antiman (often 'done down'  from a properly Antichristic status as Christ Child) together, where the respective modes of correlative bound psyche are concerned, with the Daughter of Woman and Antiman the Antifather. But all that is only germane to the southwest point of the intercardinal axial compass where chemistry prevails over antiphysics.  Across at the southeast point of the said compass one would find Man and Antiwoman, meaning Man the Father (free psyche) and the Son of Man (bound soma) coupled to the Antidaughter of Antiwoman (free psyche) and Antiwoman the Antimother (bound soma) in what transpires to being a physical hegemony over antichemistry, a hegemony, however, which, being equivocal, is subject to emphatic subversion in favour of soma in relation to the overall dominance of metachemistry on state-hegemonic/church-subordinate axial terms.

 

TURNING SOMERSAULTS INTELLECTUALLY.  Intellect has a tendency to turn somersaults every so often and will continue to do so until a position, a problem, a theory, has been definitively nailed because comprehensively understood.  To say that you can never get to the truth in respect of a definitive understanding would be mistaken; it can be achieved, but it takes time, and many times you will think you've got there when, in point of fact, you are still in the process of getting there or may even have 'done an intellectual somersault' and gone backwards towards error, assuming it is not one of those more desirable ones that leads you forward towards truth.  Be that as it may, my philosophy was built on the premise of evaluating and revaluating as a methodology of gradually refining upon and gaining a more comprehensive grasp of problems which, by their very nature, defy easy solutions.  I think, on balance, I have been vindicated, although I am aware that, these days, I am more concerned with transvaluating than with either evaluating or revaluating, much as I continue to detest devaluating, its alpha counterpart, as a manifestation of the diabolic.  But I continue to revaluate nonetheless, and have done so again recently, as the following aphorisms will confirm.

 

REVALUATING BROLLIES AND HOODS.  Since I have become habituated to revaluating my philosophical positions or presumptions over the years, I shall not shirk the task before me now, even though I wish I had got it right the last time, when I reversed what I now discover to have been an older and probably truer theory of the relationship between brollies and hoods.  A theory, I mean, which, stretching all the way back to Elemental Spectra (1988) put brollies in the sensual alpha and hoods in the sensible omega, thereby effectively maintaining a gender-conditioned dichotomy between the centrifugal and the centripetal, or that which, being devolutionary, should be evaluated from the top down and, conversely, that which, being evolutionary, should only be evaluated from the bottom up.  Brollies, it seems to me, fall into the former category and hoods, by contrast, into the latter one, since brollies are more often than not de-centralist and hoods an exemplification of centro-complexification.  Therefore brollies are alpha-stemming and hoods omega-orientated.  That, it seems to me, is incontrovertibly true and should therefore form the basis of any further inquiry into the distinctions between these two methods or manners of furnishing protection against elemental inclemencies.

 

BROLLIES OR HOODS THAT IS THE QUESTION.  Some people are only given to brollies and others only to hoods, while yet others often veer between the two options depending on circumstances or mood.  Sometimes pragmatism can override even the fiercest loyalty to one thing or another.  But even if an alternation between brollies and hoods could be construed as more dynamically amoral than either immoral or moral, it nevertheless is generally the case that phenomenal brollies and hoods, appertaining to worldly relativity, will be comparatively amoral anyway when contrasted with their noumenal counterparts in the more absolute realms of metachemistry and metaphysics above.  For if there is an immoral/moral distinction between brollies and hoods, centrifugal and centripetal, devolution and evolution, it is one that has greater relevance to the noumenal realm than to the phenomenal where, by contrast, a sort of biased amorality of either collapsible umbrellas or fold-in hoods will be the relativistic norm. 

 

METACHEMICAL UMBRELLAS AND ANTIMETAPHYSICAL HOODS.  To contrast spiked umbrellas with curved handles with jackets whose loosely-constructed hood hangs limp, as one might contrast metachemistry with antimetaphysics at the northwest point of the intercardinal axial compass, the former absolutely objective and the latter absolutely anti-subjective.

 

CHEMICAL UMBRELLAS AND ANTIPHYSICAL HOODS.  To contrast collapsible umbrellas with curved handles with jackets whose hood zips in, as one might contrast chemistry with antiphysics at the southwest point of the intercardinal axial compass, the former relatively objective and the latter relatively anti-subjective.

 

PHYSICAL HOODS AND ANTICHEMICAL UMBRELLAS.  To contrast jackets whose fold-in hood can be secured with a stud with straight-handled collapsibles, as one might contrast physics with antichemistry at the southeast point of the intercardinal axial compass, the former relatively subjective and the latter relatively anti-objective.

 

METAPHYSICAL HOODS AND ANTIMETACHEMICAL UMBRELLAS.  To contrast tightly-constructed non-fold-in hooded jackets with straight-handled spikeless non-collapsible umbrellas, as one might contrast metaphysics with antimetachemistry at the northeast point of the intercardinal axial compass, the former absolutely subjective and the latter absolutely anti-objective.

 

FOLD-IN HOODS WITH VELCRO.  Fold-in hoods that can be secured with velcro or some such loosely adhesive material seem to me to be a kind of social bureaucratic extrapolation from the more representatively antiphysical kind of fold-in hood, which I have described as utilizing a zipper (in watery fashion) and consider to be subordinate to bent-handled collapsible umbrellas with or without, though especially without, recourse to a sheath.  Thus they suggest a sort of radical republican status commensurate, it may be, with heavy metal which, despite appearances to the contrary, would be musically compatible with a kind of church absolutism.

 

BROLLIES AND HOODS HANG TOGETHER EVERYWHERE.  One thing I am convinced about is that it isn't just, except on very general terms, a brolly vis--vis hood dichotomy that is alpha and omega, sensuality and sensibility, female and male.  Wherever there is a hegemonic brolly, as, so I have contended, in metachemistry (absolute) and chemistry (relative), there is an upended, or compromised, hooded jacket, as in antimetaphysics (absolute) and antiphysics (relative).  Conversely, wherever a hegemonic hooded jacket obtains, as, so I contend, in physics (relative) and metaphysics (absolute), there will be an upended, or compromised, brolly, be it antichemical (relative) or antimetachemical (absolute).  Thinking only in single gender terms is misleading and ultimately false.  The genders hang together in whatever permutation, as much as the northeast point of the intercardinal axial compass as at the northwest, and as much at the southeast as at the southwest.  Only mental laziness or overt gender partisanship precludes us from seeing that fact.

 

SYNTHETICALLY ARTIFICIAL COLLAPSIBLES.  Collapsible umbrellas of a markedly synthetic construction seem to me to be a kind of social democratic extrapolation from the more representatively antichemical kind of straight-handled collapsibles which I would regard as especially sheath-deferential (in antiwatery fashion) and consider to be subordinate to jackets whose fold-in hoods are secured, in typically physical fashion, by a stud, thereby confirming a sort of liberal democratic status.  Thus they suggest, these synthetically artificial collapsibles, a radical proletarian status commensurate, it may be, with rock classical which, despite appearances to the contrary, would be compatible with a kind of state absolutism.

 

PHENOMENAL EXTREMISM.  Neither the velcro-utilizing hooded jackets nor the radically synthetic - and possibly sheath-scorning - collapsible umbrellas would be axially representative of their respective gender positions which, in the one case, would be more deferential to a chemical hegemony over antiphysics and, in the other case, more deferential to a physical hegemony over antichemistry.  When antiphysics and antichemistry strive to go it alone, a kind of social bureaucratic/social democratic antithesis develops which eventually brings each axis into collision on a kind of fascistic/communistic basis, since neither church nor state absolutism are viable alternatives to church- or state-hegemonic criteria but are fated, sooner or later, to castigate each other from rival gender standpoints.

 

REVALUATION OF SELF AND NOT-SELF ACCORDING TO GENDER.  Although the time-honoured distinction of soma preceding - and predominating over - psyche for females and of psyche preceding - and preponderating over - soma for males goes to the heart of my philosophy, I was unable, in the past, to draw the necessary conclusions with regard to the self vis--vis the not-self, since, quite contrary to other contexts, I confined the self to psyche and the not-self to soma, and this irrespective of gender.  The truth of the matter, however, would seem to point in a more flexible direction: namely, that the self is soma for females and psyche for males, with the not-self, conversely, as psyche for females and soma for males.  For only on such a basis can it be logically established that the binding of psyche to soma (in the hegemonic female case) or of soma to psyche (in the hegemonic male case) is consequent upon the self being identified with what is free and the not-self with what is bound.  Therefore if psyche is bound to free soma in the female case, it is because psyche is identifiable with the not-self and soma with the self, whereas if soma is bound to free psyche in the male case it is because soma is identifiable with the not-self and psyche with the self.  No small distinction!  But, either way, the self is that which is free and the not-self the factor subordinately bound to it.  Females and males are, as I had already established with a partly defective logic, antithetical in their sense of self.  The self is not one thing, say psyche, and the not-self simply the correlative opposite of that thing.  The self is soma or psyche according to gender.  Therefore self precedes not-self as soma preceding psyche in the female case and as psyche preceding soma in the case of males.  There is not one self, or not-self for that matter, but two types of self which, according with gender, exist in a constant tug-of-war and mutual antipathy.  If the female is hegemonic, as in sensuality, the self will be identified with soma and the not-self with what is contrary to soma, namely psyche.  If the male is hegemonic, as in sensibility, the self will be identified, by contrast, with psyche and the not-self with what is contrary to psyche, namely soma.  So it is with the concept of freedom, as with a plethora of related concepts, including that of supremacy, the light, play, etc. which continue, as with freedom in relation to binding, to dominate primacy, the dark, work, etc. from opposite gender standpoints and, as a rule, in relation to opposite types of society and, hence, civilization.

 

DEFINING OPPOSITION IN RELATION TO POLAR AND ANTITHETICAL ALTERNATIVES.  Today I wish to clarify the distinction between polarities and antitheses in relation to church-hegemonic/state-subordinate and state-hegemonic/church-subordinate axial integrities within the intercardinal axial compass, and to describe polarities as inclusive modes of opposition and antitheses as exclusive modes of opposition, since the former appertain to the same axis and the latter would be as between different axes.  But besides this fundamental distinction of oppositional type, so to speak, there exists a further distinction between direct and indirect modes of opposition on both polar and antithetical terms, which have to do with either same gender (in general terms) or opposite gender positions in relation to those polar or antithetical points of the intercardinal axial compass described above.  Hence, to start with the church-hegemonic axis, there is a polar opposition (inclusive) between antiphysics and metaphysics (direct) on the one hand (male) and chemistry and antimetachemistry (direct) on the other hand (female), with antiphysics and antimetachemistry in the one case and chemistry and metaphysics in the other case indicative of indirect modes of opposition (male/female and female/male), as we proceed, in each case, from the southwest to the northeast points of the axis in question.  Similarly, for the state-hegemonic axis, there is a polar opposition (inclusive) between metachemistry and antichemistry (direct) on the one hand (female) and antimetaphysics and physics (direct) on the other hand (male), with metachemistry and physics in the one case and antimetaphysics and antichemistry in the other case indicative of indirect modes of opposition (female/male and male/female), as we proceed from northwest to southeast on the axis in question.  That just about takes care of polar, or inclusive, modes of opposition.  As for the exclusive, or antithetical, modes of opposition alluded to above, we shall have direct manifestations of such an opposition between chemistry and antichemistry (female) and antiphysics and physics (male) across the phenomenal axial divide separating the southwest from the southeast points of the intercardinal axial compass, but indirect manifestations of antithetical opposition between chemistry (female) and physics (male) on the one hand and antiphysics (male) and antichemistry (female) on the other hand.  Likewise, we shall have direct manifestations of antithetical opposition between metachemistry and antimetachemistry (female) and antimetaphysics and metaphysics (male) across the noumenal axial divide contrasting the northwest with the northeast points of the intercardinal axial compass, but indirect manifestations of such opposition between metachemistry (female) and metaphysics (male) on the one hand, and antimetaphysics (male) and antimetachemistry (female) on the other hand.  Hence the intercardinal axis affords us both inclusive and exclusive modes of opposition, whether directly (same sex) or indirectly (opposite sex), which we have described as polar in the one case and antithetical in the other. 

 

ONENESS AND NOT-ONENESS RE-EXAMINED.  When, in the past, I took a blanket view of psyche as self and soma as not-self, irrespective of gender, I tended to make a parallel distinction between one and not-one, or oneness and not-oneness, which meant that the former would have been identified with the self, or psyche, and the latter with the not-self, or soma.  But a revaluation on my part that led to self being identifiable with psyche or soma, depending on gender, and not-self likewise, has ironically left the positions of oneness and not-oneness as before, since if the self is psyche for males it is that which, being cohesive in wavicle-oriented vein, accords with individualistic 'oneness', whereas if the self is soma for females, by contrast, it is that which, being disjunctive in particle-oriented vein, accords with collectivistic 'not-oneness'.  Now the identification of oneness with males and not-oneness with females was precisely what I had contended to be the case!  Therefore oneness is only germane to self in the case of psyche, and then when the male is freely psychic in hegemonic vein, as in metaphysics and, to a much lesser extent, physics.  However, when he is subverted, as in physics by antichemistry at the behest of metachemistry over antimetaphysics on overall state-hegemonic/church-subordinate axial terms, it is a different matter, since the ensuing somatic emphasis will tip the balance, in due state-hegemonic vein, in favour of what could be called antinot-oneness, which contrasts with not-oneness as bound soma with free soma, just as what could be called anti-oneness contrasts with oneness as bound psyche with free psyche.  But bound psyche only obtains for males under female hegemonic influence, and therefore in relation to antiphysics at the southwest or antimetaphysics at the northwest points of the intercardinal axial compass, where either chemistry in the one or metachemistry in the other is hegemonic and therefore able to 'call the shots' in terms of free soma and bound psyche, not-one and anti-one, the former of course according with the self in the female elemental contexts (chemistry and metachemistry), the latter with the not-self thereof which, being psychically bound, is deferential to the prevailing (somatic) freedom.  Consequently the identification of oneness with self is only justifiable in relation to the male, whereas with the female one has to accept that self, being soma, is affiliated to not-oneness, meaning that it has a particle-based disjunctive and divergent tendency which objectively imposes on that which, usually male, is outside itself and would, if not imposed upon from without, tend to oneness in wavicle-centred cohesiveness of free psyche as male self.  Therefore male interest lies in opposition to female interest which, being particle-based, is dependent on that which lies outside itself and tends, in objectivity, towards relationship-forming structures, of which the family is a classic case in point.  The male, on the other hand, is fundamentally wavicle-centred in free psyche and therefore his best interest lies in promoting the self in the establishment and development of oneness, oneness of a psychic cohesiveness that is true unto itself and consequently not dependent on anything outside itself.  This is the self that makes for a so-called brotherhood of man; though, in actuality, such a brotherhood, as intimated above, is far more likely of success on metaphysical than on physical terms where, contrary to somatic emphasis in consequence of antichemical subversion at the behest of an unequivocally hegemonic metachemistry, psyche is free, in unequivocally hegemonic terms, to be true to itself in the prosecution of universal oneness - a kind of godly or super- if not supra-human achievement which must forever keep the female element, duly upended, in its antimetachemical place, maintaining what I have contended, on many a previous occasion, to be an antidevilish subordination to godly or divine criteria, equivalent, in general terms, to anti-not-oneness under oneness, noumenal anti-objectivity under noumenal subjectivity, anti-free soma (bound) under free psyche, since the unequivocal hegemony of metaphysical self is only possible with the repudiation, by females, of metachemical self, which I have identified, here as elsewhere, with antimetachemistry.  That, at any rate, is true of the noumenal positions, and then as elite exceptions to the noumenal rule.  For the salvation and counter-damnation of the phenomenal positions at the southwest point of the intercardinal axial compass, on the other hand, it is not metachemistry but chemistry which must be repudiated, and that is only likely to happen if the antiphysical, as upended males (antimales), accept metaphysical salvation and oblige the equivocally hegemonic chemical to bow to antimetachemical counter-damnation, the one a precondition of the other on terms which, if they are truly to succeed, will accord not with anything anachronistically and redundantly Catholic, but, on the contrary, with a revolutionary transcendentalist resolve which has been identified all along by me with Social Theocracy, and therefore with a process of salvation and counter-damnation (this latter the more usual Catholic position hyped as salvation in 'sacred heart' fudge antimetachemically done down from what would otherwise be a 'sacred lungs' metaphysical hegemony likely to let the TM 'cat out of the bag' in quasi-Buddhist - and therefore Far Eastern vein - at the expense of Devil the Mother hyped as God metachemically in back, Near Eastern, of anything appertaining, no matter how imperfectly, to the northeast point, in Roman-esque vein, of the said compass), far more radical and far-reaching in scope than anything characterizing the Catholic tradition of Western civilization-proper, being germane to the synthetic artificiality of global civilization at its universal best.

 

A REVALUATION OF SALUTING OPTIONS.  I believe I made the point in the past that the masses are generally bound, whether to psyche or to soma (depending on the axis), and the elites comparatively free, whether in relation to soma (metachemistry) or to psyche (metaphysics), since freedom below would, given the numbers involved, prove somewhat problematic, and axial sense, meaning continuity and consistency, has always seen to it that the masses, for all their pretensions of freedom, are primarily bound.  But this can - and often does - translate into a clenched-fist saluting scenario which necessarily contrasts with anything open-handed in either metachemical (straight arm) or metaphysical (curved arm) fashion, since the bound, whether as working class or even traditional victims of imperial exploitation and/or colonization, will tend to favour a correlative mode of saluting that reflects their binding, no matter how unconsciously, whereas the free, whether as aristocrats or theocrats, will tend, by contrast, to favour a mode of saluting in keeping with their freedom, which generally means an open hand.  Therefore, as far as I am aware, there is nothing necessarily male about clenched-fist saluting and nothing necessarily female about open-hand saluting.  People salute according to their class or ethnic dispositions, and this cuts across gender.

 

SPORTING PARALLELS TO SALUTING ALTERNATIVES.  Just as I spoke the other day about the binding of the masses to clenched-fist saluting being below anything properly free and open-handed, pretty much as a corporeal contrast, whether at the southwest or southeast points of the intercardinal axial compass, to the ethereal bias of the northwest or northeast points of the said compass, so sport can reflect this dichotomy between 'the bound' and 'the free', the round ball of both Gaelic and Association football contrasting, as a clenched-fist parallel one could argue, with the elongated ball of both rugby and gridiron, or American so-called football, this latter capable of being played indoors and contrasting, in that context, with rugby as northeast with northwest points of the said intercardinal axial compass, as though in metaphysical repudiation of anything metachemical, with a greater emphasis, in consequence, on points between the uprights than on any try-like exemplification of somatic license.  However that may be, the competitive games of 'the free' will necessarily favour an elongated ball effectively complementary to open-hand saluting, and will therefore have a noumenal correlation which sets them apart from anything favouring a round ball in the relativity of phenomenal binding, the sort of binding that can and often does translate into the clenched-fist saluting of the more militant or radical 'bound'.  But this is no desirable alternative to freedom, neither in bound-psychic straight arm nor in bound-somatic bent arm fashion.  The challenge for global civilization to come will be to save and counter-damn, according to gender, those at the southwest point of the intercardinal axial compass to the northeast on what would be church-hegemonic/state-subordinate axial terms, and thus effectively overcome Gaelic football by that which would be destined, with Social Theocracy, to replace hurling or anything else more representatively Catholic - namely an indoor version of Gridiron as the sport most correlative with all that is metaphysical and antimetachemical in the utmost synthetic artificiality of an orientation towards psychic freedom.  For the Catholic status quo is not, needless to say, of any relevance to Social Theocracy except insofar as it provides an axial blueprint for church-hegemonic/state-subordinate criteria that can be resurrected on suitably global, and thus profoundly synthetically artificial, terms.  Anything rooted, as hurling indubitably is, in Devil the Mother hyped as God (the Father) will only constrain those whom it dominates to Catholic, and hence, Western criteria.  Like the East, the West is no guarantor of global civilization!  Only the global can fight to extend and consolidate global gains, and such people, as I say, will more likely favour a modified form of Gridiron than anything likely to perpetuate the Catholic status quo at the expense of more radical orders of deliverance from worldly phenomenality.  They will also, it follows from the above, favour the raised arm form of open-hand saluting, in keeping with their psychic bias, and will distance themselves from anything likely, in bent-arm open-hand fashion, to connote with metachemical devility, whether in sporting or any other context.  For theirs is the high order of freedom, and such freedom, being psychic, can only be exemplified or symbolized in terms of a raised arm.

 

A REVALUATION OF HOODS AND BROLLIES IN RELATION TO BINDING AND FREEDOM.  When one has once established, as with the previous two aphoristic essays, that binding tends to characterize those at the southwest and southeast points of the intercardinal axis and freedom those, by contrast, at the northwest and northeast points, if, as already noted, in completely opposite ways, then it will come as no surprise if, on the basis that we distinguished in the previous essay between round balls and elongated balls in football as paralleling or typifying such a phenomenal/noumenal distinction or, alternatively, clenched-fist and open-hand saluting, we make a similar distinction between hoods and umbrellas in relation to modes of protection against, for instance, the rain, and contend that hoods will signify binding and umbrellas freedom, with collapsible brollies and hoods signifying the low, or somatic, forms of freedom and binding respectively, but non-collapsible hoods and brollies the high, or psychic, forms of binding and freedom.  Thus, in intercardinal axial terms, we shall find collapsible brollies at the northwest point as an exemplification of somatic freedom and collapsible hoods at the southeast point, by contrast, as an exemplification of somatic binding, both of which would have reference to state-hegemonic/church-subordinate axial criteria, insofar as soma, whether free or bound, is the principal attribute, and soma, being low (compared with anything psychic), connotes with the collapsible.  Likewise, in intercardinal axial terms, we shall find non-collapsible hoods at the southwest point as an exemplification of psychic binding and non-collapsible brollies at the northeast point, by contrast, as an exemplification of psychic freedom, both of which would have reference to church-hegemonic/state-subordinate axial criteria, insofar as psyche, being high (compared with anything somatic), connotes with the non-collapsible.  Therefore while the one axis is primarily somatic and about low forms of freedom and binding, the other axis is primarily psychic and about high forms of binding and freedom.  The collapsible brolly, one could argue, takes precedence over the collapsible hood in the one case, but the non-collapsible brolly precedence over the non-collapsible hood in the other case.  Freedom is top dog, whether in relation to soma or to psyche, and such freedom is either metachemical or metaphysical, autocratic or theocratic, corresponding to two opposite gender ideals - the female ideal of free soma on the one hand, and the male ideal of free psyche on the other, neither of which can have any relevance to the other, since they appertain to different axes.

 

OF CANS AND BOTTLES IN RELATION TO BINDING AND FREEDOM.  One of the most obvious parallels, on both phenomenal and noumenal planes, to our hood/brolly distinction between binding and freedom, clenched-fist and open-hand saluting, must be that between cans and bottles, provided we make a distinction between tall or large cans and squat or small cans on the one hand, and small or squat bottles and large or tall bottles on the other hand, as with the aforementioned distinction between low and high types of freedom and binding (see previous essay).  Therefore paralleling the collapsible brolly as an exemplification of low, or somatic, freedom at the northwest point of the intercardinal axial compass will come squat or small bottles, while parallel to the collapsible hood as an exemplification of low, or somatic, binding at the southeast point of the said compass will come squat or small cans - both of which could be regarded as signifying an adherence to state-hegemonic/church-subordinate axial criteria.  Similarly, paralleling the non-collapsible hood as an exemplification of high, or psychic, binding at the southwest point of the intercardinal axial compass will come tall or large cans, while parallel to the non-collapsible brolly as an exemplification of high, or psychic, freedom at the northeast point of the said compass will come tall or large bottles - both of which could be regarded as signifying an adherence to church-hegemonic/state-subordinate axial criteria.  In either case, the cans and bottles can be used for alcoholic or non-alcoholic drinks.

 

A COMPREHENSIVE EXAMINATION OF AXIAL TERMINOLOGY.  That which is ungodly can be devilish but is more likely to be antigodly, as the antimetaphysical 'upended male' (antimale) under Devil the Mother hyped as God (the Father) at the northwest point of the intercardinal axial compass, so to speak, where female criteria are unequivocally hegemonic in relation to metachemistry.  Conversely one could argue that that which is undevilish can be godly but is more likely to be antidevilish, as the antimetachemical 'upended female' (antifemale) under God the Father at the northeast point of the said compass, where male criteria are unequivocally hegemonic in relation to metaphysics.  Similarly one could argue that that which is unmanly can be womanly but is more likely to be antimanly, as the antiphysical 'upended male' (antimale) under Woman the Mother hyped as Mother of God (meaning Christ, who is really the Son of God [sic], meaning, in actuality, Devil the Mother hyped as God) at the southwest point of the intercardinal axial compass, where female criteria are equivocally hegemonic in relation to chemistry.  Conversely one could argue that that which is unwomanly can be manly but is more likely to be antiwomanly, as the antichemical 'upended female' (antifemale) under Man the Father 'done down', through state-hegemonic subversion, to Son of Man at the southeast point of the said compass, where male criteria are equivocally hegemonic in relation to physics.  For when the antichemical subversion of physics to somatic emphasis at the behest of metachemistry over antimetaphysics is taken into axial account, we have a state-hegemonic situation in which, strictly speaking, the Son of Man should count for somatically less than Antiwoman the Antimother vis--vis Devil the Mother over the Antison of Antigod and, in church-subordinate terms, Man the Father should count for psychically less than the Antidaughter of Antiwoman vis--vis the Daughter of the Devil over Antigod the Antifather.  Conversely, when the antiphysical subversion of chemistry to psychic emphasis at the behest of metaphysics over antimetachemistry is taken into axial account, we have a church-hegemonic situation in which, strictly speaking, the Daughter of Woman should count for psychically less than Antiman the Antifather vis--vis God the Father over the Antidaughter of the Antidevil and, in state-subordinate terms, Woman the Mother should count for somatically less than the Antison of Antiman vis--vis the Son of God over Antidevil the Antimother.  For whereas the former axis pits the noumenal northwest against the phenomenal southeast, the latter axis pits the noumenal northeast against the phenomenal southwest.  Neither axis is any one thing but a combination of factors in which the sensual is pitted against the sensible and vice versa.  But whereas the state-hegemonic axis is ruled by somatic freedom in the guise of metachemistry, the church-hegemonic axis is led by psychic freedom in the guise of metaphysics.  No small distinction!  For freedom to the one is not what it is to the other.  Freedom is either perceived as female in the one case or conceived as male in the other.  Soma and psyche, alpha and omega, beginning and end.  We have not yet witnessed logically conclusive and extensive church-hegemonic criteria due to the extent to which, in Western civilization, the Romanized northeast point of the intercardinal axial compass has always been compromised by the Judaic northwest point of the said compass to a degree precluding godly independence of Devil the Mother hyped as God.  Only the revolutionary but democratically-mandated repudiation of such an extrapolative predicament with 'Kingdom Come' will or can lead to the religious supersession of both Middle Eastern and Western criteria alike in what will be not a Far Eastern alternative, Buddhist-like, to either anachronism but a properly global order of civilization beyond the supernatural and anti-supernurtural (anti-superartificial) present mode of globalization commensurate with the synthetically artificial universalization of life by supernurtural godliness and anti-supernatural antidevilishness.

 

CONTRASTING THE NORTHWEST WITH THE NORTHEAST POINTS OF THE INTERCARDINAL AXIAL COMPASS.  To contrast the protonic heat and antiphotonic antilight of the metachemical and antimetaphysical northwest point of the intercardinal axial compass with the photonic light and antiprotonic antiheat of the metaphysical and antimetachemical northeast point of the said compass, as one would contrast Vanity Fair and the Anti-Celestial City with the Celestial City and Anti-Vanity Fair or, in elemental parlance, fire and anti-air with air and antifire, the former pair corresponding to the Devil (Devil the Mother/the Daughter of the Devil hyped as God) and Antigod (the Antison of Antigod/Antigod the Antifather 'done down' as Devil), the latter pair corresponding, by contrast, to God (God the Father/the Son of God) and the Antidevil (the Antidaughter of the Antidevil/Antidevil the Antimother) across the noumenal divide.

 

CONTRASTING THE SOUTHWEST WITH THE SOUTHEAST POINTS OF THE INTERCARDINAL AXIAL COMPASS.  To contrast the electronic motion and antineutronic antiforce of the chemical and antiphysical southwest point of the intercardinal axial compass with the neutronic force and anti-electronic antimotion of the physical and antichemical southeast point of the said compass, as one would contrast the Slough of Despond and the Anti-Delectable Mountains with the Delectable Mountains and the Anti-Slough of Despond or, in elemental parlance, water and anti-earth with earth and antiwater, the former pair corresponding to Woman (Woman the Mother/the Daughter of Woman hyped as Mother of God) and Antiman (the Antison of Antiman/Antiman the Antifather 'done down' as Pan-like sinner), the latter pair corresponding, by contrast, to Man (Man the Father/the Son of Man) and Antiwoman (the Antidaughter of Antiwoman/Antiwoman the Antimother) across the phenomenal divide.

 

HOW SPACE CONTRASTS WITH TIME.  The metachemical and antimetaphysical northwest point of the intercardinal axial compass is germane to space and antitime, the former spatial and the latter sequential, which respectively correspond to protonic heat and antiphotonic antilight, whereas the metaphysical and antimetachemical northeast point of the said compass is germane to time and antispace, the former repetitive and the latter spaced, which respectively correspond to photonic light and antiprotonic antiheat.  Hence space contrasts with time as noumenal alpha with noumenal omega, antitime and antispace contrasting with each other as noumenal anti-omega with noumenal anti-alpha.

 

HOW VOLUME CONTRASTS WITH MASS.  The chemical and antiphysical southwest point of the intercardinal axial compass is germane to volume and antimass, the former volumetric and the latter massed, which respectively correspond to electronic motion and antineutronic antiforce, whereas the physical and antichemical southeast point of the said compass is germane to mass and antivolume, the former massive and the latter voluminous, which respectively correspond to neutronic force and anti-electronic antimotion.  Hence volume contrasts with mass as phenomenal alpha with phenomenal omega, antimass contrasting with antivolume as phenomenal anti-omega with phenomenal anti-alpha.

 

ANOTHER WAY TO CONTRAST THE NORTHWEST WITH THE NORTHEAST POINT OF THE INTERCARDINAL AXIAL COMPASS.  To contrast the netherwordly upperclassfulness and anti-otherworldly anticlasslessness of the metachemical and antimetaphysical northwest point of the intercardinal axial compass with the otherworldly classlessness and anti-netherworldly anti-upperclassfulness of the metaphysical and antimetachemical northeast point of the said compass, as one would contrast pitchful space (spatial) and antirhythmic antitime (sequential) with rhythmic time (repetitive) and antipitchful antispace (spaced) or, in subatomic parlance, protons and antiphotons with photons and antiprotons, the former pair corresponding to Hell (Hell the Clear Spirit/the Clear Soul of Hell hyped as Heaven) and Antiheaven (the Unholy Spirit of Antiheaven/Antiheaven the Unholy Soul 'done down' as Hell), the latter pair corresponding, by contrast, to Heaven (Heaven the Holy Soul/the Holy Spirit of Heaven) and Antihell (the Unclear Soul of Antihell/Antihell the Unclear Spirit) across the noumenal divide.

 

ANOTHER WAY TO CONTRAST THE SOUTHWEST WITH THE SOUTHEAST POINT OF THE INTERCARDINAL AXIAL COMPASS.  To contrast the alphawordly lower-classfulness and anti-omegaworldly anti-middleclassfulness of the chemical and antiphysical southwest point of the intercardinal axial compass with the omegaworldly middleclassfulness and anti-alphaworldly anti-lowerclassfulness of the physical and antichemical southeast point of the said compass, as one would contrast melodic volume (volumetric) and antiharmonic antimass (massed) with harmonic mass (massive) and antimelodic antivolume (voluminous) or, in subatomic parlance, electrons and antineutrons with neutrons and anti-electrons, the former pair corresponding to Purgatory (Purgatory the Clear Spirit/the Clear Soul of Purgatory) and Anti-earth (the Unholy Spirit of Anti-earth/Anti-earth the Unholy Soul), the latter pair corresponding, by contrast, to Earth (Earth the Holy Soul/the Holy Spirit of Earth) and Antipurgatory (the Unclear Soul of Antipurgatory/Antipurgatory the Unclear Spirit) across the phenomenal divide.

 

DESCRIBING WHAT APPERTAINS TO THE HEGEMONY OF METACHEMISTRY OVER ANTIMETAPHYSICS.  This is what appertains, in unequivocally hegemonic vein, to the metachemical position over antimetaphysics at the northwest point of the intercardinal axial compass, where an absolute vacuum is completely ascendant over an absolute antiplenum: heat over antilight, protons over antiphotons, space over antitime, will over antisoul, noumenal objectivity over noumenal anti-subjectivity, Vanity Fair over the Anti-Celestial City, Devil (as Devil the Mother/the Daughter of the Devil) over Antigod (as the Antison of Antigod/Antigod the Antifather), Hell (as Hell the Clear Spirit/the Clear Soul of Hell) over Antiheaven (as the Unholy Spirit of Antiheaven/Antiheaven the Unholy Soul), musical pitch over musical antirhythm, beauty and love in free soma coupled to ugliness and hatred in bound psyche over anti-illusion (pseudo-truth) and antiwoe (pseudo-joy) in free soma coupled to antitruth (pseudo-illusion) and antijoy (pseudo-woe) in bound psyche, evil over pseudo-folly in free soma, crime over pseudo-sin in bound psyche, superheathen supernaturalism over anti-superchristian anti-supernurturalism (anti-superartificiality), superbarbarism in free soma and superphilistinism in bound psyche over anti-supercivility in free soma and anti-superculture in bound psyche, vanity over pseudo-meekness, elemental particles over elemental antiwavicles, fire over anti-air, absolute somatic freedom over absolute psychic binding, state-hegemonic brightness in free soma over church-subordinate darkness in bound psyche, female superfemininity over antimale anti-supermasculinity, centrifugal squares (absolute rectilinear rings) over anti-centripetal circles (absolute curvilinear rings), upperclassfulness over anti-classlessness, materialism over anti-idealism in free soma, fundamentalism over anti-transcendentalism in bound psyche, and so on.

 

DESCRIBING WHAT APPERTAINS TO THE HEGEMONY OF CHEMISTRY OVER ANTIPHYSICS.  This is what appertains, in equivocally hegemonic vein (and therefore subject to emphatic subversion by the phenomenal under-plane element at the behest of the gender-corresponding noumenal over-plane element), to the chemical position over antiphysics at the southwest point of the intercardinal axial compass, where a relative vacuum is partially ascendant over a relative antiplenum: motion over antiforce, electrons over antineutrons, volume over antimass, spirit over anti-ego, phenomenal objectivity over phenomenal anti-subjectivity, the Slough of Despond over the Anti-Delectable Mountains, Woman (as Woman the Mother/the Daughter of Woman) over Antiman (as the Antison of Antiman/Antiman the Antifather), Purgatory (as Purgatory the Clear Spirit/the Clear Soul of Purgatory) over Anti-earth (as the Unholy Spirit of Anti-earth/Anti-earth the Unholy Soul), musical melody over musical antiharmony, strength and pride in free soma coupled to weakness and humility (if not humiliation) in bound psyche over anti-ignorance (pseudo-knowledge) and antipain (pseudo-pleasure) in free soma coupled to antiknowledge (pseudo-ignorance) and antipleasure (pseudo-pain) in bound psyche, pseudo-evil over folly in free soma, pseudo-crime over sin in bound psyche, heathen naturalism over antichristian antinurturalism, barbarism in free soma and philistinism in bound psyche over anticivility in free soma and anticulture in bound psyche, pseudo-vanity over meekness, molecular particles over molecular antiwavicles, water over anti-earth, relative somatic freedom over relative psychic binding, state-hegemonic or rather, with emphatic subversion, state-subordinate brightness in free soma over church-hegemonic darkness in bound psyche, female femininity over antimale antimasculinity, centrifugal rectangles (relative rectilinear rings) over anticentripetal ellipses (relative curvilinear rings), lowerclassfulness over anti-middleclassfulness, realism over antinaturalism in free soma, nonconformism over antihumanism in bound psyche, and so on.

 

DESCRIBING WHAT APPERTAINS TO THE HEGEMONY OF PHYSICS OVER ANTICHEMISTRY.  This is what appertains, in equivocally hegemonic vein (and therefore subject to emphatic subversion by the phenomenal lower-plane element at the behest of the gender-corresponding noumenal upper-plane element) to the physical position over antichemistry at the southeast point of the intercardinal axial compass, where a relative plenum is partially ascendant over a relative antivacuum: force over antimotion, neutrons over anti-electrons, mass over antivolume, ego over antispirit, phenomenal subjectivity over phenomenal anti-objectivity, the Delectable Mountains over the Anti-Slough of Despond, Man (as Man the Father/the Son of Man) over Antiwoman (as the Antidaughter of Antiwoman/Antiwoman the Antimother), Earth (as Earth the Holy Soul/the Holy Spirit of Earth) over Antipurgatory (as the Unclear Soul of Antipurgatory/Antipurgatory the Unclear Spirit), musical harmony over musical antimelody, knowledge and pleasure in free psyche coupled to ignorance and pain in bound soma over antiweakness (pseudo-strength) and antihumility (pseudo-pride) in free psyche coupled to antistrength (pseudo-weakness) and antipride (pseudo-humility) in bound soma, pseudo-grace over punishment in free psyche, pseudo-wisdom over goodness in bound soma, christian nurturalism (artificiality) over antiheathen antinaturalism, culture in free psyche and civility in bound soma over antiphilistinism in free psyche and antibarbarism in bound soma, pseudo-righteousness over justice, molecular wavicles over molecular antiparticles, earth over antiwater, relative psychic freedom over relative somatic binding, church-hegemonic or rather, with emphatic subversion, church-subordinate brightness in free psyche over state-hegemonic darkness in bound soma, male masculinity over antifemale antifemininity, centripetal ovals (relative curvilinear badges) over anticentrifugal rectangles (relative rectilinear badges), middleclassfulness over anti-lowerclassfulness, humanism over antinonconformism in free psyche, naturalism over antirealism in bound soma, and so on.

 

DESCRIBING WHAT APPERTAINS TO THE HEGEMONY OF METAPHYSICS OVER ANTIMETACHEMISTRY.  This is what appertains, in unequivocally hegemonic vein, to the metaphysical position over antimetachemistry at the northeast point of the intercardinal axial compass where an absolute plenum is completely ascendant over an absolute antivacuum: light over antiheat, photons over antiprotons, time over antispace, soul over antiwill, noumenal subjectivity over noumenal anti-objectivity, the Celestial City over Anti-Vanity Fair, God (as God the Father/the Son of God) over Antidevil (as the Antidaughter of Antidevil/Antidevil the Antimother), Heaven (as Heaven the Holy Soul/the Holy Spirit of Heaven) over Antihell (as the Unclear Soul of Antihell/Antihell the Unclear Spirit), musical rhythm over musical antipitch, truth and joy in free psyche coupled to illusion and woe in bound soma over anti-ugliness (pseudo-beauty) and antihatred (pseudo-love) in free psyche coupled to antibeauty (pseudo-ugliness) and antilove (pseudo-hatred) in bound soma, grace over pseudo-punishment in free psyche, wisdom over pseudo-goodness in bound soma, superchristian supernurturalism (superartificiality) over anti-superheathen anti-supernaturalism, superculture in free psyche and supercivility in bound soma over anti-superphilistinism in free psyche and anti-superbarbarism in bound soma, righteousness over pseudo-justice, elemental wavicles over elemental antiparticles, air over antifire, absolute psychic freedom over absolute somatic binding, church-hegemonic brightness in free psyche over state-subordinate darkness in bound soma, supermale supermasculinity over anti-superfemale anti-superfemininity, centripetal circles (absolute curvilinear badges) over anticentrifugal squares (absolute rectilinear badges), classlessness over anti-upperclassfulness, transcendentalism over antifundamentalism in free psyche, idealism over antimaterialism in bound soma, and so on.

 

THE AXIAL RELATIVITY OF KEY TERMS LIKE FREEDOM AND SUPREMACY.  Always bear in mind that freedom, like supremacy (with which it is correlative) is relative, that is to say, can be somatic - and female - or psychic - and male - as is the case for binding which, being correlative with primacy, can be either psychic - and female - or somatic - and male - the one tending to exclude the other from standpoints either rooted in sensuality (with female hegemonies) or centred in sensibility (with male hegemonies), whether equivocally - and compromised (phenomenal) - or unequivocally - and uncompromised (noumenal).  But freedom, whether somatic or psychic, will always appertain to the bright side and binding, by contrast, to what is dark or in the shadows.  This can apply to either the Church or the State, depending on the axis.  In the church-hegemonic/state-subordinate axial case, which stretches from southwest to northeast and vice versa, brightness appertains to free soma at the southwest and to free psyche at the northeast, as, correlatively, does supremacy, although the paradox of psychic emphasis at the southwest through the antiphysical subversion of chemistry at the behest of a degree of metaphysics over antimetachemistry at the northeast means that things ascend from the darkness of bound psyche to the light of free psyche and counter-descend from the light of free soma to the darkness of bound soma, as antiphysics is saved to metaphysics and chemistry counter-damned to antimetachemistry (in the full church-hegemonic/state-subordinate complement of gender options).  In the state-hegemonic/church-subordinate axial case, however, which stretches from northwest to southeast and vice versa, brightness appertains to free soma at the northwest and to free psyche at the southeast, as, correlatively, does supremacy, although the paradox of somatic emphasis at the southeast through the antichemical subversion of physics at the behest of metachemistry over antimetaphysics at the northwest means that things descend from the light of free soma to the darkness of bound soma and counter-ascend from the darkness of bound psyche to the light of free psyche, as metachemistry is damned to antichemistry and antimetaphysics counter-saved to physics (in the full state-hegemonic/church-subordinate complement of gender options).  However, such damnation and counter-salvation will remain relative - and therefore subject to co-existent polarity - so long as church-hegemonic/state-subordinate salvation and counter-damnation are no more than such.  Should the latter become absolute, and therefore definitive, the knock-on effect on the state-hegemonic/church-subordinate axis can only be correlatively absolute.  And that would spell the end of axial relativity and thus of any residue of exploitation in the wider axial sense.

 

QUALIFYING ETERNITY AND INFINITY.  I have often used terms like 'eternity' and 'infinity' in the past, and used them more or less correctly.  But they also require to be qualified.  For there are two types of eternity - the eternity of Eternal Life and the eternity of Eternal Death - and two types of Infinity - the infinity of Infinite Life and the infinity of Infinite Death.  Let us start with eternity.  Eternity appertains to metaphysics as the unequivocally hegemonic elemental factor (over antimetachemistry) at the northeast point of the intercardinal axial compass, heading what should be a church-hegemonic/state-subordinate axis.  But the distinction between Eternal Life and Eternal Death, which we need to make, is precisely that between free psyche and bound soma, metaphysical supremacy in free ego and soul and metaphysical primacy in bound will and spirit - the former pairing corresponding to God the Father and Heaven the Holy Soul, the latter pairing to the Son of God and the Holy Spirit of Heaven, in what is a psychic/somatic distinction, after all, between the light and the dark, freedom and binding, church and state, both of which are blessed (holy) however with male gender actuality (of psyche preceding and preponderating over soma).  Hence the Eternal Life of church-hegemonic free metaphysical psyche and the Eternal Death of state-subordinate bound metaphysical soma, each of which accords with the blessings of male gender sync.  So much for Eternity!  Let us now address infinity.  Infinity appertains to metachemistry as the unequivocally hegemonic elemental factor (over antimetaphysics) at the northwest point of the intercardinal axial compass, ruling what should be a state-hegemonic/church-subordinate axis.  But the distinction between Infinite Life and Infinite Death, which needs to be made now that we can qualify infinity, is precisely that between free soma and bound psyche, metachemical supremacy in free will and spirit and metachemical primacy in bound ego and soul - the former pairing corresponding to Devil the Mother (hyped as God the Father) and Hell the Clear Spirit, the latter pairing to the Daughter of the Devil and the Clear Soul of Hell, in what is a somatic/psychic distinction, after all, between the light and the dark, freedom and binding, state and church, both of which are uncursed (clear) with female gender actuality (of soma preceding and predominating over psyche).  Hence the Infinite Life of state-hegemonic free metachemical soma and the Infinite Death of church-subordinate bound metachemical psyche, each of which accords with the uncursededness of female gender sync.  So much, then, for Infinity! In the one case, that of Eternity, superchristian criteria appertaining to the supercultural free psyche and supercivil bound soma of supernurture.  In the other case, that of Infinity, superheathen criteria appertaining to the superbarbarous free soma and superphilistine bound psyche of supernature.  No greater contrast, appertaining to the alpha and omega of noumenal absolutism, could be envisaged than that between Infinity and Eternity, Infinite Life and Death in metachemical free soma and bound psyche, and, by contrast, Eternal Life and Death in metaphysical free psyche and bound soma.  That, in a nutshell, is all the difference between the Devil (Mother and/or Daughter) and God (Father and/or Son), not to mention between Hell (Clear Spirit and/or Soul) and Heaven (Holy Soul and/or Spirit).

 

QUALIFYING THE TEMPORAL AND THE FINITE.  Continuing from the previous aphoristic essay, I have often used terms like 'temporality and 'finity', or 'the temporal' and 'the finite' in the past, and used them more or less correctly.  But they also require to be qualified.  For there are two types of temporality - the temporality of Temporal Life and the temporality of Temporal Death - and two types of finity - the finity (finiteness) of Finite Life and the finity of Finite Death.  Let us start with temporality.  Temporality appertains to physics as the equivocally hegemonic elemental factor (over antichemistry) at the southeast point of the intercardinal axial compass, governing what, with due emphatic subversion to soma in overall axial terms of physics by antichemistry at the behest of metachemistry over antimetaphysics, should be a state-hegemonic/church-subordinate axis.  But the distinction between Temporal Life and Temporal Death, which we need to make, is precisely that between free psyche and bound soma, physical supremacy in free ego and soul and physical primacy in bound will and spirit - the former pairing corresponding to Man the Father and Earth the Holy Soul, the latter pairing to the Son of Man and the Holy Spirit of Earth, in what is a psychic/somatic distinction, after all, between the light and the dark, freedom and binding, church and state, both of which are blessed (holy) however with male gender actuality (of psyche preceding and preponderating over soma, if with the pseudo-righteous paradox of bound somatic emphasis under overall female hegemonic pressure).  Hence the Temporal Life of church-subordinate free physical psyche and the Temporal Death of state-hegemonic bound physical soma, the latter taking axial precedence over the former.  So much for temporality! Let us now address finity, or the finite.  Finity appertains to chemistry as the equivocally hegemonic elemental factor (over antiphysics) at the southwest point of the intercardinal axial compass, governing what, with due emphatic subversion to psyche in overall axial terms of chemistry by antiphysics at the behest of metaphysics over antimetachemistry, should be a church-hegemonic/state-subordinate axis.  But the distinction between Finite Life and Finite Death, which needs to be made now that we can qualify finity, is precisely that between free soma and bound psyche, chemical supremacy in free will and spirit and chemical primacy in bound ego and soul - the former pairing corresponding to Woman the Mother (hyped as Mother of God) and Purgatory the Clear Spirit, the latter pairing to the Daughter of Woman and the Clear Soul of Purgatory, in what is a somatic/psychic distinction, after all, between the light and the dark, freedom and binding, state and church, both of which are uncursed (clear) with female gender actuality (of soma preceding and predominating over psyche, if with the pseudo-vain paradox of bound psychic emphasis under overall male hegemonic pressure).  Hence the Finite Life of state-subordinate free chemical soma and the Finite Death of church-hegemonic bound chemical psyche.  So much, then, for finity, or the finite! In the one case, that of temporality, Christian criteria - duly undermined by somatic emphasis - appertaining to the cultural free psyche and civil bound soma of nurture.  In the other case, that of finity, heathen criteria - duly undermined by psychic emphasis - appertaining to the barbarous free soma and philistine bound psyche of nature.  Such is the worldly contrast, appertaining to the alpha and omega of phenomenal relativity, between finity and temporality, Finite Life and Death in chemical free soma and bound psyche, and, by contrast, Temporal Life and Death in physical free psyche and bound soma.  That, in a nutshell, is all the difference between Woman (Mother and/or Daughter) and Man (Father and/or Son), not to mention between Purgatory (Clear Spirit and/or Soul) and the Earth (Holy Soul and/or Spirit).

 

NOUMENAL RINGS AND BADGES.  One of the things I didn't do before was to make a proper ring/badge distinction between alpha/anti-omega and omega/anti-alpha, since the concept of circles within squares in the one case and of squares within circles in the other case is only valid on the basis that, under the objective vacuum of a female hegemony, both squares and circles will be ringful, i.e. vacuous, in complete contrast to the badgeful nature, as it were, of squares and circles existing in relation to the subjective plenum of a male hegemony.  Hence merely to distinguish circles within squares from squares within circles is not enough.  Neither will exist except in contrary relation to rings and badges, vacuums and plenums.  Thus the notion of a plenumous circle in a square would be no less of a contradiction than the contrary notion of a vacuous square within a circle.  Circles only exist within squares in consequence of a vacuous precondition hailing from a female hegemony in metachemistry over antimetaphysics, and have a right to be termed ringful.  By contrast, squares only exist within circles in consequence of a plenumous precondition hailing from a male hegemony in metaphysics over antimetachemistry, and have a corresponding right to be termed badgeful.  Rings and badges are, in general terms, the alpha and omega of, in this case, a noumenal antithesis between absolute rectilinearity (coupled to absolute anti-curvilinearity) and absolute curvilinearity (coupled to absolute anti-rectilinearity).  They can also exist, as I will show in the next essay, on the basis of a phenomenal antithesis between relative modes of rectilinearity and curvilinearity.

 

PHENOMENAL RINGS AND BADGES.  Consequently a distinction also needs to be drawn between alpha/anti-omega and omega/anti-alpha on a phenomenal basis of worldly relativity, where rectilinearity and curvilinearity will be correspondingly relative and, hence, divisible between rectangles and ellipses, or ovals. Therefore the concept of ellipses within rectangles in the one case and of rectangles within ellipses in the other case is only valid on the basis that, under the objective vacuum of a female hegemony, both rectangles and ellipses will be ringful, i.e. vacuous, in contrast to the badgeful nature, as it were, of rectangles and ellipses existing in relation to the subjective plenum of a male hegemony.  Hence merely to distinguish ellipses within rectangles from rectangles within ellipses is not enough.  Neither will exist except in contrary relation to rings and badges, vacuums and plenums.  Thus the notion of a plenumous ellipse in a rectangle would be no less of a contradiction in terms (church-hegemonic paradoxes notwithstanding) than the contrary notion of a vacuous rectangle within an ellipse (state-hegemonic paradoxes notwithstanding).  Ellipses only exist within rectangles in consequence of a vacuous precondition hailing from a female hegemony in chemistry over antiphysics, and have a right to be termed ringful.  By contrast, rectangles only exist within ellipses in consequence of a plenumous precondition hailing from a male hegemony in physics over antichemistry, and have a corresponding right to be termed badgeful.  Rings and badges are, in general terms, the alpha and omega of, in this case, a phenomenal antithesis between relative rectilinearity (coupled to relative anti-curvilinearity) and relative curvilinearity (coupled to relative anti-rectilinearity).  They can also exist, as I have shown in the previous essay, on the absolute basis of a noumenal antithesis between absolute modes of rectilinearity (square) and curvilinearity (circle).

 

PARADOXICALLY SUBVERTED REALITIES OF THE PHENOMENAL HEGEMONIC POSITIONS.  However, as has been shown in the past by me, the worldly hegemonic positions, being relative, can - and usually are - subject to axial subversion by the under-plane element (anti-element) at the behest of the corresponding gender over-plane element above, be it metachemical or metaphysical, and this usually results in a degree of bound-psychic emphasis paradoxically typifying the southwest point of the intercardinal axial compass in what has been called church-hegemonic terms and, by contrast, a degree of bound-somatic emphasis paradoxically typifying the southeast point of the said axis in what I have hitherto called state-hegemonic terms, both phenomenal points of the overall compass therefore being typified, in mass vein, by binding rather than, as with their noumenal counterparts above, by freedom.  Therefore, in theory (if not always in practice) both phenomenal positions at the southwest point of the intercardinal axial compass will exemplify the paradoxically subversive realities of rectangles within ellipses vis--vis squares within circles where their noumenal counterparts at the northeast point of the said compass on the church-hegemonic/state-subordinate axis are concerned, whereas again in theory (if not always in practice) both phenomenal positions at the southeast point of the intercardinal axial compass will exemplify the paradoxically subversive realities of ellipses within rectangles vis--vis circles within squares where their noumenal counterparts at the northwest point of the said compass on the state-hegemonic/church-subordinate axis are concerned.  For that which is led by psyche will always exemplify male dominance in overall axial terms, in contrast to the female dominance of whatever is ruled by soma in such terms.

 

A FINAL LOOK AT HOODS AND BROLLIES.  Paradoxical subversions aside, we now have what I believe to be a correct template from which to extrapolate parallel theories concerning rings and badges on both noumenal and phenomenal planes, the former absolute and the latter relative.  Let us re-examine hoods and brollies in this light.  Is it not the case that hoods are the product of a vacuous precondition in ring-like vein, which somewhat contrasts with the badge-like plenum of umbrellas, the support and/or stem of which confirms a degree of centralization within the overall mechanism that is rather more phallic than vaginal in character.  Therefore, in broad terms, hoods will appertain to the northwest and southwest points of the intercardinal axial compass and brollies, by contrast, to the southeast and northeast points, as though in a distinction, overall, between sensuality and sensibility, alpha and omega, vacuums and plenums, vaginal and phallic antitheses.  The noumenal/phenomenal distinction between the two gender options, however, will be based on an absolute/relative differential, and therefore have to do, again in broad terms, with an overriding distinction between freedom and binding.  Free are the absolute antitheses of non-collapsible hoods and non-collapsible brollies.  Bound are the relative antitheses between collapsible hoods and collapsible brollies.  The former antitheses have to do with squares and circles, as also with anti-circles (circles within squares) and anti-squares (squares within circles), the latter antitheses to do with rectangles and ellipses, as also with anti-ellipses (ellipses within or under rectangles) and anti-rectangles (rectangles within or under ellipses), notwithstanding the part played by axial subversion.  Therefore a noumenal alpha/omega antithesis between non-collapsible hoods and non-collapsible brollies has to be contrasted with a phenomenal alpha/omega antithesis between collapsible hoods and collapsible brollies, and each of these in turn distinguished from anti-omega/anti-alpha antitheses, according to gender, on both noumenal and phenomenal terms.  For it seems to me that what 'hangs together' at any given point of the intercardinal axial compass will be correlative in terms of its somatic/psychic disposition under a given gender hegemony, and that we can therefore infer types of hoods and brollies on both noumenal and phenomenal, absolute and relative, terms which reflect the gender differential of either circles within squares and squares within circles on the one hand, that of the noumenal antitheses, or of ellipses within rectangles or rectangles within ellipses on the other hand, that of the phenomenal antitheses.  This is not something that I here wish to elaborate on, but suffice it to say that there will, in general terms, be male and female differentials to each type of hood and/or brolly which 'hang together' at any given point of the intercardinal axial compass in an apparent (sensual) or seeming (sensible) complementarity.

 

OTHER PARALLELS TO HOODS AND BROLLIES.  What can be said of hoods and brollies can also be said, it seems to me, of, say, cans and bottles, the former more ringful than badgeful, not least in the ring-like opening mechanism, and the latter, with their corks or caps requiring corkscrews, etc., more badgeful than ringful, a similar noumenal/phenomenal distinction applying between the free and the bound, the absolute and the relative, which can imply size differentials but must also take into account the mode of packaging and/or presentation of the respective approaches to the containment of liquid.  Certainly, I would have no problem now, with our new and final template, in equating cans with the sensual/anti-sensible options at the northwest and southwest points of the intercardinal axial compass and bottles with the sensible/anti-sensual options at the southeast and northeast points of the said compass, since the parallel with hoods and brollies notwithstanding there are also saluting parallels that leap to mind in respect of clenched-fist vis--vis open-hand antitheses, the former ringful and the product, I contend, of a female hegemonic precondition, the latter badgeful and the product, no less, of a male hegemonic precondition which owes more to plenumous subjectivity than ever it does to anything objectively vacuous.  Therefore no less than cans and bottles constitute a division between alpha/anti-omega and omega/anti-alpha on both noumenal (free absolute) and phenomenal (bound relative) terms, so do these alternative types of saluting, whereby the clenched fist is symptomatic of a ringful vacuum and the extended hand the product, by contrast, of a badgeful plenum, the fruit, so to speak, of male hegemonic criteria in both physics over antichemistry (phenomenal) and metaphysics over antimetachemistry (noumenal) at the southeast and northeast points of the intercardinal axial compass.  Doubtless some parallel to tall or large vis--vis short or small can/bottle and/or hood/brolly distinctions between the noumenal and phenomenal modes of saluting can be inferred, and I wager that the noumenal will always be on a raised arm and the phenomenal, being relative, on a bent arm, whether in terms of a clenched fist or an extended hand, and irrespective of - though with due consideration for - gender differentials between each of the four main intercardinal options.  Hence the raised arm extended-hand salute must absolutely contrast with the raised arm clenched-fist salute ... as non-collapsible brollies with non-collapsible hoods, or large bottles with large cans, the bent arm extended-hand salute (conventional military) relatively contrasting with the bent arm clenched-fist salute ... as collapsible brollies with collapsible hoods, or small bottles with small cans, each of which will be subject to gender differentiation irrespective of element or class.

 

METACHEMICAL AND ANTIMETAPHYSICAL BRIGHTNESS AND SHADOW.  The distinction between brightness and darkness or, let us say, shadow, which I have made recently - see earlier essays - with regard to freedom and binding is obviously more than singular in character, since there are a number of positions, both male and female, on the intercardinal axial compass which are both free and bound, whether with respect to soma being free and psyche bound or, on the other - and male-dominated - hand, to the binding of soma to psyche.  Hence distinctions between metachemistry and antimetaphysics, where under female hegemonic criteria, soma is free and psyche bound, permit of a parallel with heat over antilight, which is equivalent to the brightness of metachemical free soma (evil) and the shadow of metachemical bound soma (crime) over the brightness of antimetaphysical free soma (pseudo-folly) and the shadow of antimetaphysical bound psyche (pseudo-sin), the former options corresponding to spatial and the latter options to sequential modes of space and time (antitime), so that we have a parallel between heat and space on the one hand, and antilight and antitime on the other hand, whether with regard to brightness or to shadow, freedom or binding.

 

CHEMICAL AND ANTIPHYSICAL BRIGHTNESS AND SHADOW.  Likewise distinctions between chemistry and antiphysics, where under female hegemonic criteria, soma is free and psyche bound (albeit subject to emphatic subversion to psyche under church-hegemonic axial criteria), permit of a parallel with motion over antiforce, which is equivalent to the brightness of chemical free soma (pseudo-evil) and the shadow of chemical bound soma (pseudo-crime) over the brightness of antiphysical free soma (folly) and the shadow of antiphysical bound psyche (sin), the former options corresponding to volumetric and the latter to massed modes of volume and mass (antimass), so that we have a parallel between motion and volume on the one hand, and antiforce and antimass on the other hand, whether with regard to brightness or to shadow, freedom or binding.

 

PHYSICAL AND ANTICHEMICAL BRIGHTNESS AND SHADOW.  Contrariwise distinctions between physics and antichemistry, where under male hegemonic criteria, psyche is free and soma bound (albeit subject to emphatic subversion under state-hegemonic axial criteria), permit of a parallel with force over antimotion, which is equivalent to the brightness of physical free psyche (pseudo-grace) and the shadow of physical bound soma (pseudo-wisdom) over the brightness of antichemical free psyche (punishment) and the shadow of antichemical bound soma (goodness), the former options corresponding to massive and the latter to voluminous modes of mass and volume (antivolume), so that we have a parallel between force and mass on the one hand, and antimotion and antivolume on the other hand, whether with regard to brightness or to shadow, freedom or binding.

 

METAPHYSICAL AND ANTIMETACHEMICAL BRIGHTNESS AND SHADOW.  Likewise distinctions between metaphysics and antimetachemistry, where under male hegemonic criteria, psyche is free and soma bound, permit of a parallel with light over antiheat, which is equivalent to the brightness of metaphysical free psyche (grace) and the shadow of metaphysical bound soma (wisdom) over the brightness of antimetachemical free psyche (pseudo-punishment) and the shadow of antimetachemical bound soma (pseudo-goodness), the former options corresponding to the repetitive and the latter to the spaced modes of time and space (antispace), so that we have a parallel between light and time on the one hand, and antiheat and antispace on the other hand, whether with regard to brightness or to shadow, freedom or binding.

 

THE RATIOS OF SOMA TO PSYCHE AND VICE VERSA.  Soma and psyche 'hang together' as two aspects of the same gender or elemental or class reality, but they don't actually do so on an equal or equivalent basis.  Either there is a 3:1 ratio of one of these factors over the other in the absolutism of noumenal objectivity (metachemistry) or of noumenal subjectivity (metaphysics) or, alternatively and intermediately, so to speak, there exists a 2:1 ratio of one of these factors over the other in the relativity of phenomenal objectivity (chemistry) or of phenomenal subjectivity (physics). Of course, one could describe soma and psyche in other terms, like, for example, physiology and psychology, or nature and nurture, or even sensuousness and consciousness, and thus defy common usage (a philosophical duty!) in the interests of logical parallelism and hence, the avoidance of the coupling of, say, nature with consciousness.  Thus the ratio of sensuousness to consciousness in the noumenal elemental contexts of metachemistry and metaphysics will differ not only from themselves, but from their phenomenal counterparts 'down below' in the sphere of chemical and/or physical worldly relativity, and, in terms of plane, of volume and mass as opposed to space and time.  A 3:1 ratio within the noumenal objectivity of metachemistry, which, being a female element, is typified by free soma and bound psyche, is equivalent to most particles and least wavicles, and thus, in effect, to a distinction between the supersensuousness of free soma and the subconsciousness of bound psyche, or, put in equivalent alternative terms, the supernaturalism of free soma and the subnurturalism, so to speak, of bound psyche.  Conversely, a 3:1 ratio within the noumenal subjectivity of metaphysics, which, being a male element, is typified by free psyche and bound soma, is equivalent to most wavicles and least particles, and thus, in effect, to a distinction between the superconsciousness of free psyche and the subsensuousness of bound soma or, put in equivalent alternative terms, the supernurturalism, so to speak, of free psyche and the subnaturalism of bound soma.  On the other hand, a 2:1 ratio within the phenomenal objectivity of chemistry, which, being a female element, is typified by free soma and bound psyche, is equivalent to more (relative to most) particles and less (relative to least) wavicles, and thus, in effect, to a distinction between the sensuousness of free soma and the unconsciousness of bound psyche or, put in equivalent alternative terms, the naturalism of free soma and the unnurturalism, so to speak, of bound psyche.  By phenomenal contrast, a 2:1 ratio within the phenomenal subjectivity of physics, which, being a male element, is typified by free psyche and bound soma, is equivalent to more (relative to most) wavicles and less (relative to least) particles, and thus, in effect, to a distinction between the consciousness of free psyche and the unsensuousness of bound soma or, put in equivalent alternative terms, the nurturalism, so to speak, of free psyche and the unnaturalism of bound soma.  Sound strange?  Yes, it is bound to!  And yet, we are probably nearer the mark here, with an acknowledgement of the difference between contrasts within the noumenal spheres of space and time, which are likely to be of the supernatural vis--vis subnurtural or, conversely, supernurtural vis--vis subnatual varieties, and contrasts, on the other hand, within the phenomenal spheres of volume and mass, which are likely to be of the natural vis--vis unnurtural or, conversely, nurtural vis--vis unnatural varieties, always bearing in mind that the 'natural', whether noumenal or phenomenal, corresponds to somatic and/or physiological sensuousness and the 'nurtural', again whether noumenal or phenomenal, to psychic and/or psychological consciousness.  Thus a ratio of 3:1 particles to wavicles in metachemistry, the fiery element of noumenal objectivity par excellence, is bound to imply a contrast, equivalent to supremacy and primacy, between supersensuousness and subconsciousness, will and/or spirit vis--vis ego and/or soul, somatic freedom and psychic binding, whereas such a ratio of wavicles to particles in metaphysics, the airy element of noumenal subjectivity par excellence, is going to imply a contrast, again equivalent to supremacy and primacy, between superconsciousness and subsensuousness, ego and/or soul and will and/or spirit, psychic freedom and somatic binding.  Similarly a ratio of 2:1 particles to wavicles in chemistry, the watery element of phenomenal objectivity par excellence, is bound to imply a contrast, equivalent to supremacy and primacy, between sensuousness and unconsciousness, will and/or spirit vis--vis ego and/or soul, somatic freedom and psychic binding, whereas such a ratio of wavicles to particles in physics, the vegetative (earthy) element of phenomenal subjectivity par excellence, is going to imply a contrast, again equivalent to supremacy and primacy, between consciousness and unsensuousness, so to speak, ego and/or soul and will and/or spirit, psychic freedom and somatic binding.  I shall not further complicate this entry with reference to axial subversion of the chemical and physical positions by their under-plane counterparts (antiphysics and antichemistry respectively) at the behest of their unequivocally hegemonic noumenal counterparts - metaphysics over antimetachemistry in the case of antiphysics and chemistry, and, by contrast, metachemistry over antimetaphysics in the case of antichemistry and physics; for such a complication would distract from the main thrust of this essay, which is to underline the differing ratios of somatic to psychic or of psychic to somatic factors according to gender and class that typify the respective hegemonic and under-plane positions on what I have customarily described, in other essays, as the intercardinal axial compass, that more general framework from which state-hegemonic/church-subordinate and church-hegemonic/state-subordinate axial alternatives can be extrapolated.  Suffice it to say that supremacy does not always have its way at the expense of primacy, least of all in the phenomenal contexts of volume and mass, and that only in the noumenal spheres of space and time can there be a clear-cut distinction between 'super' and 'sub' factors to the advantage, every time, of supremacy, whether superheathen (and metachemical) or superchristian (and metaphysical), the distinction, after all, between supersensuous somatic freedom at the expense of subconscious psychic binding on the one hand, and superconscious psychic freedom at the expense of subsensuous somatic binding on the other hand, neither of which noumenal elements, coupled to their respective gender upended counterparts (antimetaphysics and antimetachemistry), could ever be anything but absolutely incommensurate, and thus mutually incompatible.

 

CLASS AND GENDER DIFFERENTIALS OF CONTRASTING RATIOS OF SOMA TO PSYCHE AND VICE VERSA.  Following on from the previous essay, wherein the ratios of soma to psyche and vice versa were categorically established, I should like to contrast the free-somatic supersensuousness and bound-psychic subconsciousness of metachemistry with the free-somatic anti-subsensuousness and bound-psychic anti-superconsciousness of antimetaphysics at the northwest point of the intercardinal axial compass, further contrasting this with the free-psychic superconsciousness and bound-somatic subsensuousness of metaphysics in contrast to the free-psychic anti-subconsciousness and bound-somatic anti-supersensuousness of antimetachemistry at the northeast point of the said compass.  Similarly, I should like to contrast the free-somatic sensuousness and bound-psychic unconsciousness of chemistry with the free-somatic anti-unsensuousness and bound-psychic anti-consciousness of antiphysics at the southwest point of the intercardinal axial compass, further contrasting this with the free-psychic consciousness and bound-somatic unsensuousness of physics in contrast to the free-psychic anti-unconsciousness and bound-somatic anti-sensuousness of antichemistry at the southeast point of the said compass.  In such fashion, the alpha/anti-omega and omega/anti-alpha positions of the noumenal planes of space and time (space/anti-time vis--vis time/anti-space) have been contrasted with the alpha/anti-omega and omega/anti-alpha positions of the phenomenal planes of volume and mass (volume/anti-mass vis--vis mass/anti-volume) in relation to both class and gender differentials.  I shall not drag axial polarities into this essay; but such polarities manifestly exist and cause the phenomenal positions to be modified in terms of emphasis determined by the unequivocally hegemonic positions ranged above them in noumenal polarity.

 

CONTRASTING NOUMENAL BRIGHTENESS AND DARKNESS IN BOTH METACHEMISTRY AND METAPHYSICS.  One may contrast the 'aristocracy' of beauty and love in free metachemical soma with the 'autocracy' of ugliness and hatred in bound metachemical psyche, as one would contrast the virtuous supremacy of superheathen brightness with the vicious primacy of superheathen darkness, or shadow.  Similarly, if from a contrary standpoint, one may contrast the 'theocracy' of truth and joy in free metaphysical psyche with the 'technocracy' of illusion and woe in bound metaphysical soma, as one would contrast the virtuous supremacy of superchristian brightness with the vicious primacy of superchristian darkness, or shadow.  In either case, supremacy, correlating with virtue, is bright and primacy, correlating with vice, dark, as though in a distinction, from contrary gender standpoints, between the happy free and the unhappy bound across a noumenal (ethereal) antithesis between objectivity and subjectivity, expressionism and impressionism, with elemental correspondences to fire and air.

 

CONTRASTING PHENOMENAL BRIGHTNESS AND DARKNESS IN BOTH CHEMISTRY AND PHYSICS.  Similarly one may contrast the 'bureaucracy' of strength and pride in free chemical soma with the 'plutocracy' of weakness and humility in bound chemical psyche, as one would contrast the virtuous supremacy of heathen brightness with the vicious primacy of heathen darkness, or shadow.  Likewise, if from a contrary standpoint, one may contrast the 'meritocracy' of knowledge and pleasure in free physical psyche with the 'democracy' of ignorance and pain in bound physical soma, as one would contrast the virtuous supremacy of Christian (in narrowly puritan terms) brightness with the vicious primacy of Christian darkness, or shadow.  In either case, supremacy, correlating with virtue, is bright and primacy, correlating with vice, dark, as though in a distinction, from contrary gender standpoints, between the happy free and the unhappy bound across a phenomenal (corporeal) antithesis between objectivity and subjectivity, expressionism and impressionism, with elemental correspondences to water and vegetation (earth).

 

EXAMINING EVIL AND CRIME IN METACHEMISTRY AS CONTRARY EXPRESSIONS (OBJECTIVE) OF VANITY.  What is evil? Evil is the beauty and love of metachemical free soma, which is virtuously supreme in relation to superheathen positivity.  What, then, is crime?  Crime is the ugliness and hate of metachemical bound psyche, which is viciously primal in relation to superheathen negativity.  What, finally, is the ratio of evil to crime in metachemistry, a noumenally objective element?  The ratio of evil to crime in metachemistry is 3:1, that is, the ratio of particles to wavicles exists, within and as the characteristic of the absolutism of noumenal objectivity, on a 3:1 basis.  Consequently there is three times the likelihood, according to nature or, rather, supernature (metachemistry), of beauty and love as of ugliness and hate, even though the two modes of metachemistry, somatic and psychic, evil and criminal, are inextricably linked in the one element as contrary expressions of vanity, and hence of superheathen morality.

 

EXAMINING PSEUDO-EVIL AND PSEUDO-CRIME IN CHEMISTRY AS CONTRARY EXPRESSIONS (OBJECTIVE) OF PSEUDO-VANITY.  What is pseudo-evil? Pseudo-evil is the strength and pride of chemical free soma, which is virtuously supreme in relation to heathen positivity.  What, then, is pseudo-crime?  Pseudo-crime is the weakness and humility of chemical bound psyche, which is viciously primal in relation to heathen negativity.  What, finally, is the ratio of pseudo-evil to pseudo-crime in chemistry, a phenomenally objective element.  The ratio of pseudo-evil to pseudo-crime in chemistry is 2:1, that is, the ratio of particles to wavicles exists, within and as the characteristic of the relativity of phenomenal objectivity, on a 2:1 basis.  Consequently there is two-and-a-half times the likelihood, according to nature (chemistry), of strength and pride as of weakness and humility, even though the two modes of chemistry, somatic and psychic, pseudo-evil and pseudo-criminal, are inextricably linked in the one element as contrary expressions of pseudo-vanity, and hence of heathen morality (pseudo-morality).

 

EXAMINING GRACE AND WISDOM IN METAPHYSICS AS CONTRARY IMPRESSIONS (SUBJECTIVE) OF RIGHTEOUSNESS.  What is grace?  Grace is the truth and joy of metaphysical free psyche, which is virtuously supreme in relation to superchristian positivity.  What, then, is wisdom?  Wisdom is the illusion and woe of metaphysical bound soma, which is viciously primal in relation to superchristian negativity.  What, finally, is the ratio of grace to wisdom in metaphysics, a noumenally subjective element.  The ratio of grace to wisdom in metaphysics is 3:1, that is, the ratio of wavicles to particles exists, within and as the characteristic of the absolutism of noumenal subjectivity, on a 3:1 basis.  Consequently there is three times the likelihood, according to supernurture (metaphysics), of truth and joy as of illusion and woe, even though the two modes of metaphysics, psychic and somatic, graceful and wise, are inextricably linked in the one element as contrary impressions of righteousness, and hence of superchristian morality.

 

EXAMINING PSEUDO-GRACE AND PSEUDO-WISDOM IN PHYSICS AS CONTRARY IMPRESSIONS (SUBJECTIVE) OF PSEUDO-RIGHTEOUSNESS.  What is pseudo-grace?  Pseudo-grace is the knowledge and pleasure of physical free psyche, which is virtuously supreme in relation to Christian (or puritan) positivity.  What, then, is pseudo-wisdom?  Pseudo-wisdom is the ignorance and pain of physical bound soma, which is viciously primal in relation to Christian negativity.  What, finally, is the ratio of pseudo-grace to pseudo-wisdom in physics, a phenomenally subjective element.  The ratio of pseudo-grace to pseudo-wisdom in physics is 2:1, that is, the ratio of wavicles to particles exists, within and as the characteristic of the relativity of phenomenal subjectivity, on a 2:1 basis.  Consequently there is two-and-a-half times the likelihood, according to nurture (physics), of knowledge and pleasure as of ignorance and pain, even though the two modes of physics, psychic and somatic, pseudo-graceful and pseudo-wise, are inextricably linked in the one element as contrary impressions of pseudo-righteousness, and hence of Christian morality (pseudo-morality).

 

EXAMINING ANTIPSEUDO-GRACE AND ANTIPSEUDO-WISDOM IN ANTIPHYSICS AS CONTRARY ANTI-IMPRESSIONS (ANTISUBJECTIVE) OF MEEKNESS.  We have dealt, albeit briefly, with vanity and pseudo-vanity on the one hand, noumenal and phenomenal objectivity, and with righteousness and pseudo-righteousness on the other hand, noumenal and phenomenal subjectivity, the former options female and the latter male.  Let us now deal, in similar fashion, with their respective subordinate gender counterparts - pseudo-meekness and meekness on the one hand, and pseudo-justice and justice on the other hand, starting, as before, with the genuine. - What, in relation to meekness, is antipseudo-grace?   Antipseudo-grace is the antiknowledge and antipleasure (pseudo-ignorance and pseudo-pain) of antiphysical bound psyche, which is antivirtuously (pseudo-viciously) primal in relation to antichristian (antipuritan) antipositivity (sin).  What, then, is antipseudo-wisdom?  Antipseudo-wisdom is the anti-ignorance and antipain (pseudo-knowledge and pseudo-pleasure) of antiphysical free soma, which is antiviciously (pseudo-virtuously) supreme in relation to antichristian (antipuritan) antinegativity (folly).  What, finally, is the ratio of antipseudo-grace to antipseudo-wisdom in antiphysics, a phenomenally antisubjective anti-element.  The ratio of antipseudo-grace to antipseudo-wisdom in antiphysics is 2:1, that is, the ratio of wavicles to particles exists, within and as the characteristic of the relativity of phenomenal antisubjectivity, on a 2:1 basis.  Consequently there is two-and-a-half times the likelihood, according to antinurture (antiphysics), of antipseudo-grace (pseudo-ignorance and pseudo-pain) as of antipseudo-wisdom (pseudo-knowledge and pseudo-pleasure), even though the two modes of antiphysics, psychic and somatic, sinful and foolish, are inextricably linked in the one anti-element as contrary anti-impressions of meekness, and hence of antichristian (antipuritan) antipseudo-morality.

 

EXAMINING ANTIGRACE AND ANTIWISDOM IN ANTIMETAPHYSICS AS CONTRARY ANTI-IMPRESSIONS (ANTISUBJECTIVE) OF PSEUDO-MEEKNESS.  Similarly what, in relation to pseudo-meekness, is antigrace?   Antigrace is the antitruth and antijoy (pseudo-illusion and pseudo-woe) of antimetaphysical bound psyche, which is antivirtuously (pseudo-viciously) primal in relation to antisuperchristian antipositivity (pseudo-sin).  What, then, is antiwisdom?  Antiwisdom is the anti-illusion and antiwoe (pseudo-truth and pseudo-joy) of antimetaphysical free soma, which is antiviciously (pseudo-virtuously) supreme in relation to antisuperchristian antinegativity (pseudo-folly).  What, finally, is the ratio of antigrace to antiwisdom in antimetaphysics, a noumenally antisubjective anti-element.  The ratio of antigrace to antiwisdom in antimetaphysics is 3:1, that is, the ratio of wavicles to particles exists, within and as the characteristic of the absolutism of noumenal antisubjectivity, on a 3:1 basis.  Consequently there is three times the likelihood, according to antisupernurture (antimetaphysics), of antigrace (pseudo-illusion and pseudo-woe) as of antiwisdom (pseudo-truth and pseudo-joy), even though the two modes of antimetaphysics, psychic and somatic, pseudo-sinful and pseudo-foolish, are inextricably linked in the one anti-element as contrary anti-impressions of pseudo-meekness, and hence of antisuperchristian antimorality.

 

EXAMINING ANTIPSEUDO-EVIL AND ANTIPSEUDO-CRIME IN ANTICHEMISTRY AS CONTRARY ANTI-EXPRESSIONS (ANTI-OBJECTIVE) OF JUSTICE.  Contrariwise, what, in relation to justice, is antipseudo-evil?   Antipseudo-evil is the antistrength and antipride (pseudo-weakness and pseudo-humility) of antichemical bound soma, which is antivirtuously (pseudo-viciously) primal in relation to antiheathen antipositivity (goodness).  What, then, is antipseudo-crime?  Antipseudo-crime is the antiweakness and antihumility (pseudo-strength and pseudo-pride) of antichemical free psyche, which is antiviciously (pseudo-virtuously) supreme in relation to antiheathen antinegativity (punishment).  What, finally, is the ratio of antipseudo-evil to antipseudo-crime in antichemistry, a phenomenally anti-objective anti-element.  The ratio of antipseudo-evil to antipseudo-crime in antichemistry is 2:1, that is, the ratio of particles to wavicles exists, within and as the characteristic of the relativity of phenomenal anti-objectivity, on a 2:1 basis.  Consequently there is two-and-a-half times the likelihood, according to antinature (antichemistry), of antipseudo-evil (pseudo-weakness and pseudo-humility) as of antipseudo-crime (pseudo-strength and pseudo-pride), even though the two modes of antichemistry, somatic and psychic, good and punishing, are inextricably linked in the one anti-element as contrary anti-expressions of justice, and hence of antiheathen antipseudo-morality.

 

EXAMINING ANTI-EVIL AND ANTICRIME IN ANTIMETACHEMISTRY AS CONTRARY ANTI-EXPRESSIONS (ANTI-OBJECTIVE) OF PSEUDO-JUSTICE.  Finally, what, in relation to pseudo-justice, is anti-evil?   Anti-evil is the antibeauty and antilove (pseudo-ugliness and pseudo-hate) of antimetachemical bound soma, which is antivirtuously (pseudo-viciously) primal in relation to antisuperheathen antipositivity (pseudo-good).  What, then, is anticrime?  Anticrime is the anti-ugliness and antihate (pseudo-beauty and pseudo-love) of antimetachemical free psyche, which is antiviciously (pseudo-virtuously) supreme in relation to antisuperheathen antinegativity (pseudo-punishment).  What, finally, is the ratio of anti-evil to anticrime in antimetachemistry, a noumenally anti-objective anti-element.  The ratio of anti-evil to anticrime in antimetachemistry is 3:1, that is, the ratio of particles to wavicles exists, within and as the characteristic of the absolutism of noumenal anti-objectivity, on a 3:1 basis.  Consequently there is three times the likelihood, according to antisupernature (antimetachemistry), of anti-evil (pseudo-ugliness and pseudo-hate) as of anticrime (pseudo-beauty and pseudo-love), even though the two modes of antimetachemistry, somatic and psychic, pseudo-good and pseudo-punishing, are inextricably linked in the one anti-element as contrary anti-expressions of pseudo-justice, and hence of antisuperheathen antimorality.

 

METACHEMICAL CLEARNESS VIS--VIS ANTIMETAPHYSICAL PSEUDO-UNHOLINESS.  The noumenal objectivity in spatial space (space per se) of metachemistry, the protonic element par excellence, is not pseudo-unholy (pseudo-unrighteous) but clear (vain) in the materialism of the evil virtues of beauty and love and in the fundamentalism of the criminal vices of ugliness and hatred, the virtues epitomizing  the free will and spirit of Devil the Mother and Hell the Clear Spirit, the vices the bound ego and soul of the Daughter of the Devil and the Clear Soul of Hell, in ratios of 3:1 parts particle to wavicle, soma to psyche, whereas, by contrast, the noumenal antisubjectivity in sequential time (antitime) of antimetaphysics, the antiphotonic anti-element par excellence, is not clear (vain) but pseudo-unholy (pseudo-unrighteous) in the anti-idealism-cum-pseudo-transcendentalism of the pseudo-meek pseudo-virtues of pseudo-truth and pseudo-joy (deriving from anti-illusion and antiwoe) and in the antitranscendentalism-cum-pseudo-idealism of the pseudo-sinful pseudo-vices of pseudo-illusion and pseudo-woe (deriving from antitruth and antijoy), the pseudo-virtues epitomizing free the will and spirit of the Antison of Antigod and the Unholy Spirit of Antiheaven, the pseudo-vices the bound ego and soul of Antigod the Antifather and Antiheaven the Unholy Soul, in ratios of 1:3 parts particle to wavicle, soma to psyche, so that, in contrast to metachemistry, the emphasis on free soma as opposed to bound psyche is absolutely contrary to the antimetaphysical grain and sufficient grounds, were due attention not granted by the metachemical to binding psyche, for anti-superchristian disillusionment with an unequivocally hegemonic superheathen control such that favours, in heat over antilight, the female at the expense of the male (as antimale) who, unlike his gender counterpart, is not morally blessed with clearness in undamnation but, rather, pseudo-immorally (negatively amorally) pseudo-cursed with pseudo-unholiness in pseudo-unsalvation.

 

CHEMICAL PSEUDO-CLEARNESS VIS--VIS ANTIPHYSICAL UNHOLINESS.  The phenomenal objectivity in volumetric volume (volume per se) of chemistry, the electronic element par excellence, is not unholy (unrighteous) but pseudo-clear (pseudo-vain) in the realism of the pseudo-evil virtues of strength and pride and in the nonconformism of the pseudo-criminal vices of weakness and humility, the virtues epitomizing the free will and spirit of Woman the Mother and Purgatory the Clear Spirit, the vices the bound ego and soul of the Daughter of Woman and the Clear Soul of Purgatory, in ratios of  2:1 parts particle to wavicle, soma to psyche, whereas, by contrast, the phenomenal antisubjectivity in massed mass (antimass) of antiphysics, the antineutronic anti-element par excellence, is not pseudo-clear (pseudo-vain) but unholy (unrighteous) in the antinaturalism-cum-pseudo-humanism of the meek pseudo-virtues of pseudo-knowledge and pseudo-pleasure (deriving from anti-ignorance and antipain) and in the antihumanism-cum-pseudo-naturalism of the sinful pseudo-vices of pseudo-ignorance and pseudo-pain (deriving from antiknowledge and antipleasure), the pseudo-virtues epitomizing the free will and spirit of the Antison of Antiman and the Unholy Spirit of Anti-earth, the pseudo-vices the bound ego and soul of Antiman the Antifather and Anti-earth the Unholy Soul, in ratios of 1:2 parts particle to wavicle so that, in contrast to chemistry, an emphasis on free soma as opposed to bound psyche, were it not metaphysically countered in overall church-hegemonic/state-subordinate axial terms, would be relatively contrary to the antiphysical grain and sufficient grounds for antichristian disillusionment with an equivocally hegemonic heathenistic control such that favours, in motion over antiforce, the female at the expense of the male (as antimale) who, unlike his gender counterpart, is not pseudo-morally (positively amorally) pseudo-blessed with pseudo-clearness in pseudo-undamnation but, rather, immorally cursed with unholiness in unsalvation.

 

PHYSICAL PSEUDO-HOLINESS VIS--VIS ANTICHEMICAL UNCLEARNESS.  The phenomenal subjectivity in massive mass (mass per se) of physics, the neutronic element par excellence, is not unclear (unvain, or just) but pseudo-holy (pseudo-righteous) in the humanism of the pseudo-graceful virtues of knowledge and pleasure and in the naturalism of the pseudo-wise vices of ignorance and pain, the virtues epitomizing the free ego and soul of Man the Father and Earth the Holy Soul, the vices the bound will and spirit of the Son of Man and the Holy Spirit of Earth, in ratios of 2:1 parts wavicle to particle, psyche to soma, whereas, by contrast, the phenomenal anti-objectivity in voluminous volume (antivolume) of antichemistry, the anti-electronic anti-element par excellence, is not pseudo-holy (pseudo-righteous) but unclear (unvain, or just) in the antinonconformism-cum-pseudo-realism of the punishing pseudo-virtues of  pseudo-strength and pseudo-pride (deriving from antiweakness and antihumility) and in the antirealism-cum-pseudo-nonconformism of the good pseudo-vices of pseudo-weakness and pseudo-humility (deriving from antistrength and antipride), the pseudo-virtues epitomizing the free ego and soul of the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory, the pseudo-vices the bound will and spirit of Antiwoman the Antimother and Antipurgatory the Unclear Spirit, in ratios of 1:2 parts wavicle to particle so that, in contrast to physics, an emphasis on free psyche as opposed to bound soma, were it not metachemically countered in overall state-hegemonic/church-subordinate axial terms, would be relatively contrary to the antichemical grain and sufficient grounds for antiheathen disillusionment with an equivocally hegemonic christianistic control  such that favours, in force over antimotion, the male at the expense of the female (as antifemale) who, unlike her gender counterpart, is not pseudo-morally (positively amorally) pseudo-blessed with pseudo-holiness in pseudo-salvation but, rather, immorally cursed with unclearness in damnation.

 

METAPHYSICAL HOLINESS AND ANTIMETACHEMICAL PSEUDO-UNCLEARNESS.  The noumenal subjectivity in repetitive time (time per se) of metaphysics, the photonic element par excellence, is not pseudo-unclear (pseudo-unvain, or pseudo-just) but holy (righteous) in the transcendentalism of the graceful virtues of truth and joy and in the idealism of the wise vices of illusion and woe, the virtues epitomizing the free ego and soul of God the Father and Heaven the Holy Soul, the vices the bound will and spirit of the Son of God and the Holy Spirit of Heaven, in ratios of 3:1 parts wavicle to particle, psyche to soma, whereas, by contrast, the noumenal anti-objectivity in spaced space (antispace) of antimetachemistry, the anti-protonic anti-element par excellence, is not holy (righteous) but pseudo-unclear (pseudo-unvain, or pseudo-just) in the antifundamentalism-cum-pseudo-materialism of the pseudo-punishing pseudo-virtues of pseudo-beauty and pseudo-love (deriving from anti-ugliness and antihatred) and in the antimaterialism-cum-pseudo-fundamentalism of the pseudo-good pseudo-vices of pseudo-ugliness and pseudo-hatred (deriving from antibeauty and antilove), the pseudo-virtues epitomizing the free ego and soul of the Antidaughter of the Antidevil and the Unclear Soul of Antihell, the pseudo-vices the bound will and spirit of Antidevil the Antimother and Antihell the Unclear Spirit, in ratios of 1:3 parts wavicle to particle so that, in contrast to metaphysics, the emphasis on free psyche as opposed to bound soma is absolutely contrary to the antimetachemical grain and sufficient grounds, were due attention not granted by the metaphysical to binding soma, for anti-superheathen disillusionment with an unequivocally hegemonic superchristianistic control such that favours, in light over antiheat, the male at the expense of the female (as antifemale) who, unlike her gender counterpart, is not morally blessed with holiness in salvation but, rather, pseudo-immorally (negatively amorally) pseudo-cursed with pseudo-unclearness in pseudo-damnation.

 

THE SUPERHEATHEN/SUBCHRISTIAN INTEGRITY OF METACHEMISTRY.  In the tradition of one bringing the various aspects of his philosophy into line with the principal elements of the intercardinal axial compass to which they appertain, I should like to bring to the metachemical distinction between supernaturalism and subnurturalism, so to speak, or, in alternative if equivalent terminology, supersensuousness and subconsciousness, a like distinction between superheathenism and subchristianity, deriving the former from a generic link with all things somatic and the latter from a generic link with all things psychic, so that a basic heathen/christian dichotomy could be inferred to indicate a distinction between body and mind, soma and psyche, with the more representative factors or aspects of each, whether 'super' or 'standard', very much conforming to an alpha/omega, sensual/sensible antithesis roughly compatible with gender opposition.  Hence rather than a simple ascription of superheathen to the metachemical elemental context, as before, I should like to reduce that to the somatic component, and allow for an identification of subchristianity with its psychic component, the former free and the latter bound, the former bright and the latter dark (in shadow), in accordance with the 3:1 ratio of soma to psyche which makes for a 'super'/'sub' distinction between the two aspects of metachemistry, an absolutely female element in which soma precedes and predominates over psyche in the manner described, with a contrast, in consequence, between superheathen life and subchristian death, the beauty and love of evil coupled to the ugliness and hate of crime in an elemental context that, being noumenally objective, is vain in its undamned and uncursed absolute clearness in relation to spatial heat.

 

THE HEATHEN/UNCHRISTIAN INTEGRITY OF CHEMISTRY.  Likewise, I should like to bring to the chemical distinction between naturalism and un-nurturalism, so to speak, or, in alternative if equivalent terminology, sensuousness and unconsciousness, a like distinction between heathenism and unchristianity.  Hence rather than a simple ascription of heathen to the chemical elemental context, as before, I should like to reduce that to the somatic component, and allow for an identification of unchristianity with its psychic component, the former free and the latter bound, the former bright and the latter dark, in accordance with the 2:1 ratio of soma to psyche which makes for a 'standard'/'unstandard' distinction between the two aspects of chemistry, a relatively female element in which soma precedes and predominates over psyche in the manner described, with a contrast, in consequence, between heathen life and unchristian death, the strength and pride of pseudo-evil coupled to the weakness and humility (if not humiliation) of pseudo-crime in an elemental context that, being phenomenally objective, is pseudo-vain in its pseudo-undamned (counter-undamned) and pseudo-uncursed (counter-uncursed) relative clearness in relation to volumetric motion.

 

THE CHRISTIAN/UNHEATHEN INTEGRITY OF PHYSICS.  Similarly, I should like to bring to the physical distinction between nurturalism, so to speak, and unnaturalism, or, in alternative if equivalent terminology, consciousness and unsensuousness, a like distinction between christianity (in a narrowly puritan sense) and unheathenism.  Hence rather than a simple ascription of christian to the physical elemental context, as before, I should like to reduce that to the psychic component, and allow for an identification of unheathenism with its somatic component, the former free and the latter bound, the former bright and the latter dark, in accordance with the 2:1 ratio of psyche to soma which makes for a 'standard'/'unstandard' distinction between the two aspects of physics, a relatively male element in which psyche precedes and preponderates over soma in the manner described, with a contrast, in consequence, between christian life and unheathen death, the knowledge and pleasure of pseudo-grace coupled to the ignorance and pain of pseudo-wisdom in an elemental context that, being phenomenally subjective, is pseudo-righteous in its pseudo-saved (counter-saved) and pseudo-blessed (counter-blessed) relative holiness in relation to massive force.

 

THE SUPERCHRISTIAN/SUBHEATHEN INTEGRITY OF METAPHYSICS.  Finally, I should like to bring to the metaphysical distinction between supernurturalism, so to speak, and subnaturalism, or, in alternative if equivalent terminology, superconsciousness and subsensuousness, a like distinction between superchristianity and subheathenism.  Hence rather than a simple ascription of superchristian to the metaphysical elemental context, as before, I should like to reduce that to the psychic component, and allow for an identification of subheathenism with its somatic component, the former free and the latter bound, the former bright and the latter dark, in accordance with the 3:1 ratio of psyche to soma which makes for a 'super'/'sub' distinction between the two aspects of metaphysics, an absolutely male element in which psyche precedes and preponderates over soma in the manner described, with a contrast, in consequence, between superchristian life and subheathen death, the truth and joy of grace coupled to the illusion and woe of wisdom in an elemental context that, being noumenally subjective, is righteous in its saved and blessed absolute holiness in relation to repetitive light.

 

THE ANTI-SUPERCHRSITIAN/ANTI-SUBHEATHEN INTEGRITY OF ANTIMETAPHYSICS.  Again, in the tradition of one bringing the various aspects of his philosophy into line with the four anti-elements of the intercardinal axial compass to which they appertain, I should like to bring to the antimetaphysical distinction between anti-supernurturalism, so to speak, and anti-subnaturalism, or, in alternative if equivalent terminology, anti-superconsciousness and anti-subsensuousness, a like distinction between anti-superchristianity and anti-subheathenism (which transmute into pseudo-superchristian and pseudo-subheathen in relation to pseudo-metaphysics).  Hence rather than a simple ascription of anti-superchristian to the antimetaphysical anti-elemental context, as before, I should like to reduce that to the psychic component, and allow for an identification of anti-subheathenism with its somatic component, the former bound under metachemical hegemonic pressure and the latter free under such pressure, the former dark and the latter bright, in accordance with the 3:1 ratio of psyche to soma deriving from metaphysics which, under metachemical pressure, makes for an 'anti-super'/'anti-sub' distinction between the two aspects of antimetaphysics, an absolutely antimale anti-element in which psyche precedes and predominates over soma in the manner described, with a contrast, in consequence, between anti-superchristian-cum-pseudo-superchristian pseudo-death and anti-subheathen-cum-pseudo-subheathen pseudo-life, the pseudo-illusion and pseudo-woe of pseudo-wisdom coupled to the pseudo-truth and pseudo-joy of pseudo-grace in an anti-elemental-cum-pseudo-elemental context that, being anti-noumenally subjective (or noumenally anti-subjective), is pseudo-meek in its pseudo-unsaved (counter-unsaved) and pseudo-unblessed (counter-unblessed) absolute unholiness in relation to sequential light, or antilight.

 

THE ANTICHRISTIAN/ANTI-UNHEATHEN INTEGRITY OF ANTIPHYSICS.  Likewise, I should like to bring to the antiphysical distinction between anti-nurturalism, so to speak, and anti-unnaturalism, or, in alternative if equivalent terminology, anti-consciousness and anti-unsensuousness, a like distinction between anti-christianity and anti-unheathenism (which transmute into pseudo-christian and pseudo-unheathen in relation to pseudo-physics).  Hence rather than a simple ascription of antichristian (in the anti-puritan sense) to the antiphysical anti-elemental context, as before, I should like to reduce that to the psychic component, and allow for an identification of anti-unheathenism with its somatic component, the former bound under chemical hegemonic pressure and the latter free under such pressure, the former dark and the latter bright, in accordance with the 2:1 ratio of psyche to soma deriving from physics which, under chemical pressure, makes for an 'anti-standard'/'anti-unstandard' distinction between the two aspects of antiphysics, a relatively antimale anti-element in which psyche precedes and preponderates over soma in the manner described, with a contrast, in consequence, between anti-christian-cum-pseudo-christian pseudo-death and anti-unheathen-cum-pseudo-unheathen pseudo-life, the pseudo-ignorance and pseudo-pain of sin coupled to the pseudo-knowledge (carnal) and pseudo-pleasure of folly in an anti-elemental-cum-pseudo-elemental context that, being anti-phenomenally subjective (or phenomenally anti-subjective), is meek in its unsaved and unblessed relative unholiness in relation to massed force, or antiforce.

 

THE ANTIHEATHEN/ANTI-UNCHRISTIAN INTEGRITY OF ANTICHEMISTRY.  Likewise, I should like to bring to the antichemical distinction between anti-naturalism and anti-unnurturalism, so to speak, or, in alternative if equivalent terminology, anti-sensuousness and anti-unconsciousness, a like distinction between anti-heathenism and anti-unchristianity (which transmute into pseudo-heathen and pseudo-unchristian in relation to pseudo-chemistry).  Hence rather than a simple ascription of antiheathen to the antichemical anti-elemental context, as before, I should like to reduce that to the somatic component, and allow for an identification of anti-unchristianity with its psychic component, the former bound under physical hegemonic pressure and the latter free under such pressure, the former dark and the latter bright, in accordance with the 2:1 ratio of soma to psyche deriving from chemistry which, under physical pressure, makes for an 'anti-standard'/'anti-unstandard' distinction between the two aspects of anti-chemistry, a relatively antifemale anti-element in which soma precedes and predominates over psyche in the manner described, with a contrast, in consequence, between anti-heathen-cum-pseudo-heathen pseudo-death and anti-unchristian-cum-pseudo-unchristian pseudo-life, the pseudo-weakness and pseudo-humility of goodness coupled to the pseudo-strength and pseudo-pride of punishment in an anti-elemental-cum-pseudo-elemental context that, being anti-phenomenally objective (or phenomenally anti-objective), is just in its damned and cursed relative unclearness in relation to voluminous motion, or antimotion.

 

THE ANTI-SUPERHEATHEN/ANTI-SUBCHRISTIAN INTEGRITY OF ANTIMETACHEMISTRY.  Finally, I should like to bring to the antimetachemical distinction between anti-supernaturalism and anti-subnurturalism, so to speak, or, in alternative if equivalent terminology, anti-supersensuousness and anti-subconsciousness, a like distinction between anti-superheathenism and anti-subchristianity (which transmute into pseudo-superheathen and pseudo-subchristian in relation to pseudo-metachemistry).  Hence rather than a simple ascription of anti-superheathen to the antimetachemical anti-elemental context, as before, I should like to reduce that to the somatic component, and allow for an identification of anti-subchristianity with its psychic component, the former bound under metaphysical hegemonic pressure and the latter free under such pressure, the former dark and the latter bright, in accordance with the 3:1 ratio of soma to psyche deriving from metachemistry which, under metaphysical pressure, makes for an 'anti-super'/'anti-sub' distinction between the two aspects of antimetachemistry, an absolutely antifemale anti-element in which soma precedes and predominates over psyche in the manner described, with a contrast, in consequence, between anti-superheathen-cum-pseudo-superheathen pseudo-death and anti-subchristian-cum-pseudo-subchristian pseudo-life, the pseudo-ugliness and pseudo-hate  of pseudo-goodness coupled to the pseudo-beauty and pseudo-love of pseudo-punishment in an anti-elemental-cum-pseudo-elemental context that, being anti-noumenally objective (or noumenally anti-objective), is pseudo-just in its pseudo-damned (counter-damned) and pseudo-cursed (counter-cursed) absolute unclearness in relation to spaced heat, or antiheat.

 

 

LONDON 2007-08 (Revised 2010)

 

 

BEYOND TRUTH AND ILLUSION

 

 

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