TERMINOLOGICAL DICTIONARY
OF SOCIAL TRANSCENDENTALISM
Aphoristic Philosophy
Copyright © 1998-2009 John O'Loughlin
______________
A
ABSOLUTE: Behind
or beyond relativity, the absolute is subatomically defined in relation to a
ratio of either most particles/least wavicles or most wavicles/least particles
in any given element and/or elementino (as germane to sensuality and/or
sensibility). Thus absolutism is less
than fully or completely absolute but, nevertheless, is not relative, in the
sense of molecular. In disciplinary
terms, both science and religion are held to be absolute, particularly in their
per se, or metachemical and metaphysical, manifestations.
ACTING:
That which acts does so, more often than not, from an unconscious
predisposition, and isn't necessarily synonymous with doing, as in the case of
those patterns of behaviour which follow from conscious volition. In fact, to do is to act consciously, or
wilfully, whereas acting for its own sake or independently of conscious
volition follows from the impulsive promptings of the id, and is therefore less
intentionally evocative than unintentionally instinctive.
AFTERLIFE:
Period following death during which chemical changes in the brain and/or
nervous system engender experience of an 'inner light' which effectively brings
one face-to-face, as it were, with the self, whether negatively or positively,
for better or worse, at one planar level or another, according to the way one
had generally lived. I happen to believe
that this condition of self-realization lasts until such time as either
extensive decomposition or artificial incineration of the corpse puts an end to
it, thereby rendering the Afterlife less than everlasting. Yet the condition itself would be
sufficiently permanent, or continuously persistent, in itself as to warrant
equation with Eternity. However, I also
happen to believe that just as man can artificially terminate the afterlife
experience, whether from moral ignorance or fear, so he should be able to
artificially reproduce it, effectively 'resurrecting the dead' by creating
afterlife-type experiences synthetically, with the aid of certain drugs,
including LSD, and thereby sustain life beyond natural decomposition via
technological stratagems ultimately aimed at man's overcoming and
transmutation, via a cyborg-like transition, into a post-human species capable,
with further refinements, of living for ever, i.e. eternally, and in relation
to a variety of afterlife-type experiences, some of which would be synthetic
and others super- or, rather, subnaturalistic.
Obviously, such a procedure will take time, much time, and be conducted
over several generations of human life.
But I believe it is possible, and should be pursued as a superior
alternative, symptomatic of evolutionary progress, to the 'natural' afterlife
of the grave. I also happen to think
that it can only be pursued, systematically and officially, within the context
of 'Kingdom Come', i.e. under the reign of religious sovereignty on a mass
scale, such that would, theoretically speaking, have saved the People, should
they desire salvation, from 'sins and/or punishments of the world', viz. the
contemporary contexts of mass political sovereignty and their social
concomitants. Therefore up until the
dawn of 'Kingdom Come', the prospect of a synthetic and/or subnaturalistic
Afterlife with the potential to last for ever ... will have to be put on hold,
since it is not something that can come to pass while 'the world' still exists
and the Afterlife, with due 'naturalistic' limitations, is accordingly no more
than a peripheral event tangential to life as we generally know it.
AIR: The
fourth and most evolved element, germane to metaphysics. Air is unseen and universal, profound and
omnipresent, and is the mystical, or subnatural, element par
excellence. As a type of spirit, air
corresponds to a secondary order of Heaven, a Heaven not of being (soul) but of
giving (spirit).
AIRWAVES:
The outer, or sensual, mode of metaphysical spirit, which corresponds to a
theocratic as opposed to a meritocratic orientation, and generally implies a
preference for 'once born' over 're-born' metaphysics by those who avail of the
airwaves by listening to music, song, poetry, etc., in typically Western and,
in particular, Catholic vein.
ALLAH: Name
given to God within Mohammedanism, albeit to God conceived in relation to the
Cosmos, and therefore on terms deriving from the Jewish notion of God as
Creator of the world and of life in general.
Therefore analogous, in a way, to both Jehovah and the Father, except
that, like Jehovah though unlike the Father, Allah corresponds to noumenal
objectivity, the metachemical objectivity of what is in effect a female
position compared with or, rather, contrasted to the male position ... of
metaphysical subjectivity, the noumenal subjectivity of both the Father
vis-à-vis Christ and, within Middle-Eastern religion, Satan vis-à-vis both
Jehovah (superfeminine) and Allah (subfeminine), neither of which are as godly
as convention would have one believe!
But if, in Social Transcendentalist philosophy, Allah is less divine
than diabolic, 'He' is diabolic with a sensible as opposed to a sensual
disposition, the disposition, one could argue, of the planet Venus as opposed
to the central star of the Galaxy, as, indeed, to the stellar plane in
general. Thus, like Jehovah, 'He' is in
opposition to Satan, but in opposition from a different, if not contrary,
standpoint, the standpoint of subfeminine objectivity as against superfeminine
objectivity. Yet in Mohammedanism no
less than Judaism, Satan is regarded as the Devil, his submasculine
subjectivity in sequential time due target for denigration from the female
standpoints of spatial space and repetitive time, so that both superfeminine
sensuality (Jehovah) and subfeminine sensibility (Allah) continue to assume
moral superiority over him.... Falsehood, to be sure, but then established
religions of this nature invariably accept a female hegemony pretty much as a
matter of course.
ALPHA: The
beginnings as opposed to the endings, but also that which is objective, and
hence female, rather than subjective, and hence male, whether in sensual or in
sensible terms.
AMORAL: Any
position of compromise between immoral and moral alternatives, whether it be
worldly, and phenomenal, or supra-worldly, and noumenal, the latter of which I
have customarily identified with the notion of Limbo. Be that as it may, an amoral person is either
androgynous in what amounts to a balance between feminine and masculine
(phenomenal) or diabolic and divine (noumenal) alternatives, or simply given to
a compromise with that which pertains to the opposite gender from the
standpoint of the gender to which he/she pertains, be it phenomenal or
noumenal, lower class or upper class. In
this looser and arguably more prevalent concept of amorality, the amoral person
is basically immoral or moral, objective or subjective, female or male, but
disposed to compromise with his/her opposite.
ANALOGUE:
The establishment of a parallel between two or more seemingly unconnected
contexts or subjects, the better to understand how they relate to each
other. Hence, in music, harmony stands to
rhythm, melody, and pitch as soma to psyche, thereby indicating that while
harmony corresponds to will, rhythm, melody, and pitch correspond to ego ...
from subego (soul) and ego proper to superego (mind). Furthermore, harmony is itself divisible on a
three-way basis between rhythmic harmony (involving chordal repetition),
melodic harmony (involving chordal variation), and pitchful harmony (involving
broken chords), each of which more exactly corresponds to the subwill (id), the
will, and the superwill (spirit), so that we have a 'Three in One' of musical
soma corresponding to sub-unconsciousness, unconsciousness, and
super-unconsciousness, a parallel, in will, to the 'Three in One' of musical
psyche, viz. rhythm, melody, and pitch, corresponding, in ego, to
subconsciousness, consciousness, and superconsciousness.
ANGEL:
Traditionally conceived as messengers of God and/or the gods, angels are
usually regarded as being androgynous or hermaphrodite, though it is hard to
avoid equating them with an unequivocally female disposition in relation to the
light, as if they were that which issued from the stellar body and/or bodies
rather than the stars as such, identifiable, by contrast, with the gods. Conversely, demons would have a male
disposition in relation to the heat, as if they issued from the sun, the solar
body, and were no less of an extrapolation from the Devil than angels could be
regarded as having been extrapolated from God.
Of course, with my Nietzschean 'transvaluations', I happen to believe
that angels and devils should have a stellar association and demons and gods,
by contrast, a solar association, since I do not hold to the view that God
preceded the Devil, and would not regard angels, in consequence, as standing
closer to God and demons, by contrast, as standing closer to the Devil. On the contrary, the view I take confirms my
conviction that, just as the stellar light preceded the solar heat, so angels
preceded demons as star-devils preceded sun-gods. The angel is indeed closer, as light, to the
stars, but it is the stars which, in Social Transcendentalism, are diabolic in
their metachemical objectivity, and the angel which is accordingly the
'messenger of the Devil and/or devils'.
ANTICHRIST:
The negative counterpart to Christ, having more to do with ignorance and pain
than with knowledge and pleasure. Thus
literally the inorganic mode of voluminous volume, or sensible vegetativeness,
as germane to phenomenal subjectivity.
However, in a looser and somewhat more gender-based context, the Antichrist
is that which is ranged against Christ or Christianity from a female point of
view, specifically from the water-biased positions of those denominations which
both refuse to countenance the (vegetative) figure of the Crucified Christ on
the Cross and reject the Eucharist. Such
Protestant, and specifically Puritan, denominations could be regarded as being
ranged against Anglo-Catholicism in Antichristic fashion, since the Anglican
Christ effectively gets to play 'fall guy' for Puritan denigration within the
inverted triangle of so-called Protestant solidarity or, as it might
alternatively be called, British civilization.
Outside the phenomenal parameters of Christianity, however, it is
difficult to conceive of the term 'Antichrist' having any applicability or
relevance, since other than simply signifying one's being against Christianity,
it is more usually vis-à-vis both the Catholic (non-triangular) and Protestant
(triangular) types of society that such a term exists, and exists within a
negative, or oppositional, relationship to them.
ANTI-NATURAL:
That which is anti-natural is metachemical, and
hence fiery, the element which corresponds, in its magical appearances,
to the will per se, or metachemical unconsciousness (soma).
ANTI-VALUES:
The negative counterparts to or equivalents of anything positive. Anti-values include such instinctual and
intellectual attributes of power and form as ugliness, weakness, ignorance, and
falsity, as well as such spiritual and emotional conditions, respectively applying
to glory and contentment, as hatred, humility, pain, and woe. Generally speaking, such negative values are
regarded, in my philosophy, as deriving from inorganic as opposed to organic
factors, and are thus considered to have a cosmic (noumenal) and/or a geologic
(phenomenal) basis in life, a basis owing more to female than to male
influences.
APHORISM:
Aphorisms are akin to maxims, if slightly longer, as a rule, in that they
illustrate a commitment to time and space by the writer, more usually a philosopher,
which allows him to do literary justice to the divine and/or sublime. As one of the four principal modes of
philosophical presentation (the others being essays, dialogues, and verse), the
aphorism alone corresponds to metaphysics, and thus to philosophy per se. The genuine philosopher, a metaphysician,
will thus be one who utilizes aphorisms, or aphoristic notes, for purposes of
metaphysical exegesis. One could argue,
more pedantically, that whereas the sensual metaphysician utilizes maxims, theocratically,
in time, the sensible metaphysician utilizes aphorisms in space, thus bringing
metaphysics to a meritocratic head.
A
POSTERIORI: When used in terms of denoting from effect to cause, it can be
maintained that things proceed from wavicle to particle, as from ego to will,
rather than vice versa.
APPEARANCE:
That which is apparent tends to be of the will rather than of the soul or
anything in between, like the spirit and the ego, and is therefore doingful
rather than beingful, superficial rather than profound, of elemental particles
rather than elemental wavicles, and indubitably evil rather than wise. Whether it has to do with the first-rate
appearance of metachemical will (antinatural), the second-rate appearance of
chemical will (supernatural), the third-rate appearance of physical will
(natural), or the fourth-rate appearance of metaphysical will (subnatural),
evil it remains, and antithetical, in consequence, to the wisdom of
essence. But appearance cannot be
destroyed or removed in the interests of essence! On the contrary, one can only exchange one
sort of appearance for another in the interests of a corresponding kind of
essence, since without it there would be no possibility of essence, not to mention
quantity and quality, those intermediate positions.
A PRIORI:
When used in terms of denoting from cause to effect, it can be maintained that
things proceed from particle to wavicle, as from spirit to soul, rather than
vice versa.
ARISTOCRACY:
Rather than taking the view that aristocrats are akin to 'angels' vis-à-vis
autocrats, I have tended to regard them as illustrative of more sensibility
than sensuality in relation to the realm of noumenal objectivity, so that they
exist as a category in their own right and quite independently of autocrats. In fact, whereas autocracy exemplifies for me
a superfeminine disposition, aristocracy exemplifies a subfeminine disposition
having more to do with time than space within the metachemical axis,
necessarily Cupidian, of noumenal objectivity.
Hence autocrats and aristocrats are two aspects of the same freedom, a
ruling freedom stretching from sensuality to sensibility in space-time
devolution, as from the stars, or a particular star (like the central star of
the Galaxy) to the planet Venus negatively, in relation to the inorganic, and
from the eyes to the heart positively, in relation, by contrast, to the
organic.
ART: In
elemental terms, art is the metachemical branch of the Arts par
excellence, though in relation to the various linear planes, whether
noumenal or phenomenal, it is the art form of space par excellence, with
particular reference, in sensuality, to spatial space. It is also, on that account, the art form of
beauty, as of the Beautiful.
ART
SUBDIVISIONS: Art conceived as being subdivisible into painting, the
metachemical per se of art; water colouring, the quasi-chemical
'bovaryization' of art; crayoning, the quasi-physical 'bovaryization' of art;
and drawing, the quasi-metaphysical 'bovaryization' of what, in relation to art
proper, viz. painting, is a metachemical art form par excellence.
ART-FORM
ELEMENTS: The Arts range from the metachemical magic of art (painting) to the
metaphysical mysticism of music via the chemical gnosticism of literature and
the physical classicism of sculpture, as from fire and water on the objective,
or female, side of life to vegetation and air on its subjective, or male, side.
ATHEISM: In
conventional usage, atheism signifies disbelief in God, but in the more
ideologically-conditioned context to which I generally apply the term it
signifies a rejection of sensual metaphysics and the theistic concept of God as
Father, Creator, Almighty, etc., which usually obtains in religions like
Christianity. It is therefore the starting-point
for an alternative concept of God, or godliness, based not in the Cosmos but in
the self, and on the sensible, or 're-born', terms of a meritocratic
orientation such that requires a respiratory, or impressive, order of
willpower. Thus a Social Transcendental
atheist is such only by dint of being deistic in relation to metaphysical
sensibility. He is also against concepts
of God which are either less than properly metaphysical or, worse again,
patently metachemical, as in the rather more autocratic context of religions
which identify the concept of God with a 'First Mover', i.e. with a stellar
rather than a solar or, in organic terms, an optical rather than an aural
basis. However that may be, atheism is
against theism in all its various permutations ... from polytheism and monotheism to
pantheism, and an atheist, in the above sense, will not be one to champion
theology or theosophy or theocracy in consequence! For him, on the contrary, the concept of God,
of Deity, can only be deistic, never theistic!
ARTIFICIAL REPRODUCTION:
Social Transcendentalism, and by implication this philosopher, is more radical
in its approach to artificial reproduction than simply to equate such a thing
with artificial insemination of prospective mothers, looking beyond the
contemporary genetic horizon to a future of virtually infinite possibility, in
which whole artificial reproductive systems - artificial wombs, so to speak -
would be at work replacing the functions traditionally upheld by women. Such womb-like incubators would perform all
or most of the tasks carried-out by natural wombs, thereby enabling a more
advanced civilization, orientated towards the superhuman, to dispense with
conventional reproductive techniques, the better to cultivate the various
spiritual, intellectual, and emotional rights characterizing an age and/or
society that was distinctly post-worldly and, indeed, otherworldly in its
unequivocally omega-oriented religious bias.
With such sophisticated methods of artificial reproduction, it should
become possible to maintain a consistent population base, as well as to
genetically discriminate against certain categories of physically and/or
mentally undesirable elements, effectively excluding them from the birth pool.
ATOMS:
Combinations of various elements, including photons, protons, electrons,
positrons, neutrons, and deuterons, which constitute the basis of matter,
whether in sensuality or sensibility. In
the latter instance, atoms may also be composed of various elementinos,
including photinos, protinos, electrinos, positrinos, neutrinos, and
deuterinos, which are held to be smaller particles with a larger wavicle
capacity. Whatever their composition,
atoms should be identifiable as either noumenal or phenomenal, according to
whether they are predominantly and/or preponderantly composed of
photons/photinos and protons/protinos on the one hand, or of
electrons/electrinos and neutrons/neutrinos, not to mention their more radical
counterparts, viz. positrons/positrinos and deuterons/deuterinos, on the other
hand.
AUTOCRACY:
Corresponding to the stellar 'First Mover' rather than to the solar 'Fallen
Angel', or as one could say, 'Second Mover', autocracy is objective in sensual,
or 'once born', terms, and autocrats are accordingly people of a superfeminine
disposition who rule over societies in which the freedom of the sensual
manifestation of noumenal objectivity is acknowledged and even respected. Thus autocracy ties up, in every sense, with
the concept of 'First Mover' as God, and the autocrat is akin, in his noumenally
objective sensual freedom, to such a 'First Mover'. In terms of my philosophy, with its
Nietzschean-type 'transvaluations', however, this would make him a devil
incarnate.
AUTUMN:
Metaphysical season of the year par excellence, during which air
(wind) is the prevailing element.
AXIS: Any
of two planes diagonally bisected in either a falling (devolutionary) or a
rising (evolutionary) manner, according to the gender-orientation, in both
noumenal (space and time) and phenomenal (volume and mass) contexts. An axis can therefore be defined in one of
four ways, viz. in relation to space-time devolution, volume-mass devolution,
mass-volume evolution, or time-space evolution, with those on the falling
(devolutionary) side objective, and hence female, but those on the rising
(evolutionary) side subjective, and hence male.
In the former instances, axes will be either metachemical (noumenal) or
chemical (phenomenal), whilst in the latter instances they will be either physical
(phenomenal) or metaphysical (noumenal).
Both noumenal axes are upper class, whereas their phenomenal
counterparts are lower class.
B
BARBARISM:
The metachemical antithesis to culture, barbarism and/or barbarity is ever the
focus of a wilful, or power-based, hegemony, such that accrues to the noumenal
objectivity of space-time devolution and accordingly has a diabolic
correlation, in which evil is in its per se manifestation. The barbarous is ever superfeminine in
sensuality and subfeminine in sensibility, whether in negative (and materialist)
or in positive (and fundamentalist) terms, as befitting an inorganic/organic
dichotomy. There is consequently a sense
in which not only ugliness and hatred, the negative attributes of metachemical
barbarism or, more correctly, antibarbarism, but beauty and love are barbarous
attributes, as characteristic of a positive manifestation of the Devil and Hell
within metachemical barbarism. The eyes
and the heart, as applicable to the organic mode of space-time devolution, are
consequently the barbarous organs par excellence, in complete contrast
to the cultural organs of metaphysics, viz. the ears and the lungs, as
applicable to the organic mode of time-space evolution. In environmental terms, it could be argued
that the city, especially where its buildings are square and/or predominantly
rectilinear in skyscraper-like fashion, is synonymous with barbarism, unlike,
by comparison, the civilized context of the town, which has less to do with
fire than with water, and thus less to do with the concept of 'solidified
slag', or concrete, than with channels for the storage and/or facilitation of
domestic water.
BEAST:
Generally, the 'once born', or sensual, male is vulnerable to being identified
with 'the beast' from the point of view of sensual females, since the sensual
male, be he submasculine or masculine, noumenal or phenomenal, tends to play
'fall guy' for denigration from 'on high', be it the superfeminine 'highness'
of the noumenal female or the feminine 'highness' of the phenomenal one. And 'the beast' is synonymous, in this
context, with the Devil, viz. Satan and/or Pan, and thus with that which is
deemed to be morally inferior to God. In
actuality, however, 'the beast' is closer to God and/or man, though this is
intelligible only if one is capable of 'transvaluating', in almost Nietzschean
vein, conventional and traditional notions of religious hierarchy and can
understand, in consequence, that it is not God Who precedes the Devil in this
primitivistic context of theological religion, but, on the contrary, the Devil
Who precedes God, like light preceding fire, or the stellar plane preceding the
solar one. Then it is that the
identification of 'the beast' with the Devil becomes untenable, since, in
actuality, the Devil is more angelic, in the stellar light, than beastly, in
the solar fire. However that may be, it
is the 'Fallen Angel' which is identified, in the Bible, with the Devil, viz.
Satan, and so it is males who, in their subjective correspondence to 'fallen
angels', continue to be identified, in sensual terms, with 'the beast'.
BEAUTY:
Apparent and/or qualitative attribute of, in particular, metachemical elements
and/or elementinos, viz. photons and/or photinos, stretching from spatial space
to repetitive time in space-time devolution, the Cupidian axis of noumenal
objectivity. Beauty is a positive
manifestation of the diabolic, whether in primary terms with regard to
metachemical power (elemental particles) or in secondary terms with regard to
metachemical ego (molecular wavicles), the difference between unclear evil and
unclear folly, metachemical mother and daughter.
BEING: The
condition of soulfulness which lies at the core of the self, being is that
which is essential as opposed to apparent, and which is caused by a reaction to
spirit, be it metachemical, chemical, physical, or metaphysical. Thus there are four main kinds of positive
being both in sensuality and sensibility, as well as their negative
counterparts. Firstly, there is the
being of metachemistry, which is loving and/or hating; secondly, there is the
being of chemistry, which is proud and/or humble; thirdly, there is the being
of physics, which is pleasurable and/or painful; and, fourthly, there is the
being of metaphysics, which is joyful and/or woeful. Positive being therefore progresses from the
least being of love to the most being of joy via the less (relative to least)
being of pride and the more (relative to most) being of pleasure, as from
fourth- to first-rate being via third- and second-rate being. Conversely, negative being regresses from the
most antibeing of hatred to the least antibeing of woe via the more (relative
to most) antibeing of humility and the less (relative to least) antibeing of
pain, as from first- to fourth-rate antibeing via second- and third-rate
antibeing. Thus, in general terms, the
more love the less hatred, the more pride the less humility (if not
humiliation), the more pleasure the less pain, and the more joy the less woe,
or vice versa. Whereas positive being is
supreme, whether it be metachemical, chemical, physical, or metaphysical,
negative being, or antibeing, is primal, since it derives not from the organic
but from the inorganic, whether in noumenal or in phenomenal terms. Thus whereas positive being is either
universal (noumenal) or personal (phenomenal), its negative counterpart will be
either cosmic (noumenal) or geologic (phenomenal).
BEYOND,
THE: That which lies beyond the world, be it the Christian Other World of the
grave-based Afterlife, or the concept, upheld by me from a Social
Transcendentalist and effectively Superchristian standpoint, of a three-tier
structure of religious praxis germane to 'Kingdom Come'. In either case, the Beyond lies beyond the
mundane or temporal life of the world, since it pertains to Eternity, however
one chooses to interpret such a concept.
Also, at this point in time, 'Kingdom Come', as a society centred in the
concept of religious sovereignty, is 'beyond the pale' of society as generally
constituted, since political sovereignty is the prevailing norm of modern life,
and the notion of a society centred, by contrast, in religious sovereignty is
still, alas, beyond most people's comprehension.
BINDING:
The opposite of freedom, binding is germane to the subjective and hence male side
of life, particularly when that side is ascendant or hegemonic, and subjective
values, usually of a Christian nature, are accordingly upheld. For, unlike freedom, binding is conservative,
whether in phenomenal, and moderate, terms or, more metaphysically, in
noumenal, and extreme, terms, wherein we are thinking of
ultra-conservatism. Men may be 'born
free' but, as mature adults, they generally elect to be 'bound' to some
subjective undertaking or institution, thereby standing apart from the
temptations of libertarianism, as especially congenial, by contrast, to
females. For females remain, like Eve,
the champions, covertly or overtly, of freedom, and freedom can and, in the
late twentieth-century, did triumph over
binding, as witness the influence of what may be called Anglo-American
civilization not just on the West but on the entire world, with few if any
exceptions. Thus the male struggle for
binding is rendered even more difficult in such an age than it would be at
other, more subjective times, and right-wing movements accordingly find
themselves under a cloud of libertarian dissent. Nonetheless life, and by implication the
world, continues to be a gender struggle, and a heathenistic hegemony can be
overturned and relegated to historical oblivion if the will is there, on the
part of a sufficient number of enlightened males, to overturn it, in the
interests of a conservative alternative, whether Christian or, hopefully for
the future, Superchristian, i.e. Social Transcendentalist.
BLESSED:
Blessed in positivity, from least blessed in metachemistry to most blessed in
metaphysics via less (relative to least) blessed in chemistry and more
(relative to most) blessed in physics.
Also from least blessed in positive science to most blessed in positive
religion via less (relative to least) blessed in positive politics and more
(relative to most) blessed in positive economics, whatever the elemental
context.
BLOCKING
DEVICES: Futuristic concept having reference to the possibility of large
heat-resistant panels being sited in space in order to filter and/or refract
certain types of cosmic rays, principally, though not exclusively, with intent
to reducing the extent to which mankind are influenced by the Cosmos, to the
detriment of universal and/or personal 'rebirth' and a more omega-oriented
disposition, properly 'transvaluated', in consequence. Thus to physically undermine the power of the
alpha, as of 'the Almighty', as a precondition of or complement to a more unequivocally
evolved commitment to the omega - such is the role which Social
Transcendentalism reserves for its concept of blocking devices.
BLOOD: A
metachemical, and hence fiery, substance that stands closer, in the human body,
to Hell than to Heaven, being the type of spirit that corresponds to a primary
Hell in due objective terms. In fact,
compared to saliva and/or amniotic fluid, blood is a second-rate order of
spirit, though one based in sensibility as opposed, like sight-light, in
sensuality.
BOURGEOIS:
More usually derogatory term for members of the business community in an age
and/or society in which the folk, or working class, are hegemonic.
BOVARYIZATION:
Anything which is not in its per se, or most genuine,
manifestation, be it in connection with the will, the spirit, the ego, or the
soul, or negative equivalents thereof, is definable as 'bovaryized', with
different ratios or degrees of 'bovaryization' in accordance with the elemental
context.
BRAIN: The
brain is not the self but a not-self corresponding to the phenomenal plane of
volume, with particular reference to voluminous volume, or, in elemental terms,
sensible vegetativeness. The brain is
therefore a tool of the self which, besides carrying out a number of regulatory
functions vis-à-vis the body in general, normally works on a subconscious
basis, whether in connection with dreams or thoughts. Conscious thought, which may be defined as
cogitation, differs as much from subconscious thinking as, say, conscious
breathing, or meditation, from subconscious, or unreflective, breathing, and
therefore it could be maintained that most of the time we are not aware, in the
conscious sense, of thought, even though the brain is continually thinking on a
subliminal basis.
BRAIN STEM:
Oldest part of the brain, which links the brain proper to the central nervous
system and can be regarded as constituting a fusion area between the sensibly
phenomenal not-self, or brain proper, and the self, the central nervous system,
which stretches down the spine by means of the spinal cord.
BREAST: The
distinction between female breasts and male breasts is an important indication
of the inequalities which exist between the genders in relation, for example,
to transcendental meditation. For women
do not, with few exceptions, possess the same advantage as men in being able to
cultivate spiritual lightness and take such lightness seriously, since they are
burdened by the fluidal heaviness of their milk-laden breasts to an extent, in
most cases, that, even without other prohibitive factors, precludes all but a peripheral
and, as it were, insincere commitment to transcendental meditation. Quite apart from the radical degree and type
of subjectivity implied by TM being incompatible with creatures rooted in the
objective, in objectivity, women are simply not in a physiological position, as
a rule, to be able to cultivate spiritual lightness in the lungs when their
breasts are so heavily obtrusive and likely to interfere, in a sensuously
subversive manner, with respiratory sensibility.
BREATH: The
inner, or sensible, mode of metaphysical spirit, which corresponds to a
meritocratic as opposed to a theocratic orientation, and generally implies a
preference for 're-born' over 'once-born' metaphysics by those who avail of the
breath for purposes of transcendental meditation, specifically committed to
consciously concentrating on its risings and fallings, its inhalations and
exhalations, its will and spirit, in the interests of soulful redemption of the
ego.
BRIGHTNESS:
Apparent attribute of fire, brightness is germane to metachemical will.
'BRITANNIA':
Name given to the so-called 'ruler of the seas' which
BUREAUCRACY:
Like aristocracy, but unlike autocracy, bureaucracy is illustrative, it seems
to me, of more sensibility than sensuality, being the sensible counterweight to
democracy within the chemical axis of volume-mass devolution, a necessarily
feminine axis that is closer to water than to fire, albeit no less disposed, in
its own phenomenal terms, to freedom.
Thus bureaucrats are the phenomenal counterparts to aristocrats, being
the class upholding phenomenally objective freedom in sensible terms. And just as aristocracy is a 'fall' (diagonally)
from autocracy, so bureaucracy is a 'fall' from democracy, the context whereby
feminine volume achieves resolution in feminine mass, as though chemistry had
passed from the tongue to the womb or, in negative terms, from the moon to the
oceanic aspect of the world.
C
CALMNESS:
Emotional attribute of air, calmness is germane to metaphysical soul.
CARDINAL
ELEMENTS: Fire, water, vegetation (earth), and air are defined by me as the four
cardinal elements - fire being metachemical, or germane to the noumenal
objectivity of space-time devolution; water being chemical, or germane to the
phenomenal objectivity of volume-mass devolution; vegetation being physical, or
germane to the phenomenal subjectivity of mass-volume evolution; and air being
metaphysical, or germane to the noumenal subjectivity of time-space evolution.
CASE:
Social Transcendentalism recognizes - though does not invariably apply - a
noumenal/phenomenal distinction between upper case and lower case, the former
applying to either metachemical or metaphysical contexts, the latter to their
chemical or physical counterparts in what amounts to a volume-mass or
mass-volume phenomenal shortfall from time-space or space-time noumenality.
CATHOLICISM:
Catholicism is by and large the mode of Christianity which most approximates to
're-born' vegetativeness, as described elsewhere, since, unlike Protestantism,
it operates within a non-triangular hierarchy that allows the masculine to rise
above the feminine and aspire, no matter how paradoxically, towards the divine,
albeit with a stronger emphasis, due to theocratic control, upon the
submasculine divinity of the Father, corresponding to sequential time, than
upon the supermasculine divinity, corresponding to spaced space, of the Holy
Spirit or, more to the (Social Transcendentalist) point, the superman, who
utilizes holy spirit, i.e. the breath, for meditative purposes. Hence Catholicism, for all its male-oriented
hierarchical binding to Christian values, falls back, willy-nilly, upon the
Father, albeit a Father Who, isolated within papal parameters from the
full-gamut of pyramidal factors within the Superheathen triangle of, for
instance, Judaism, paradoxically connives at a non-triangular, or Christian,
hierarchy in which, contrary to heathenistic norms, men have effectively
climbed beyond women in their adherence to the Cross. Nonetheless, even such a non-pyramidal
Creator is unlikely to encourage a break from Himself, and so Catholicism
remains tied to the 'kingdom without' even as it affirms, through Christ, the
penultimate 'kingdom within', the kingdom, in 're-born' vegetativeness, of
cerebral sensibility. Thus sensible
unholiness - for vegetation certainly remains unholy vis-à-vis air - is obliged
to accommodate sensual holiness to the exclusion of sensible holiness, the
holiness which stretches atheistically beyond the Father, as taught and upheld
by the Superchristian prophet of 'Kingdom Come', and Messianic rejecter of Catholicism/Christianity.
CAUSE:
Causes can be direct or indirect, as well as absolute or relative. Direct causes invariably precede their
effects, as will precedes spirit, whereas indirect causes, or effective causes,
produce effects which owe something, though not everything, to the cause of
which they are the effects. There is
also another and more basic sense in which soma is the cause of psyche, as
particles of wavicles.
CENTRAL
NERVOUS SYSTEM: The thick bands of nerve fibres which stretch from the base of
the brain, via the brain stem, down the spinal cord, and which are responsible
for a variety of somatic and psychic processes, including those associated with
the id and the soul. In fact, the
central nervous system lies at the core of the human person and is
commensurate, so I maintain, with the self, the root or core from which
everything else, including the greater part of the brain, has evolved. But if the central nervous system, coupled to
the brain stem, is the physiological manifestation of the self, then the soul,
the ego, and the mind are all definitions of the self in each of its principal
psychical manifestations, the first subconscious, the second conscious, and the
third superconscious. They are psychical
aspects, in other words, of both the nervous physiology of the central nervous
system and the organic physiology, or somatology, of any given not-self and its
selfless complement of spirit, and thereby exist to these other factors as
psyche to soma.
CENTRE: The
term 'Centre' has long stood, in my work, for that which is most
omega-orientated, and hence radically centripetal. Beyond a 'Centre', in this sense, it is
impossible to go, since this is the ne plus ultra of evolutionary
progress. Thus 'Kingdom Come' has been
described as a 'Centre', even as 'the Centre', although, these days, I would
reserve that term for the religious rather than administrative aspect of things
in 'Kingdom Come', with especial reference, in consequence, to the three-tier
structure of the triadic Beyond, each of whose tiers would constitute a
separate 'centre'. Hence, in its
administrative aspects, which I have customarily identified with the concept of
an 'administrative aside' to the said triadic Beyond, 'Kingdom Come' should be
conceived of as a sort of 'Kingdom' or, more to the executive-presidential
point, pseudo-Kingdom, one presided over by a 'God-King', the Second Coming of
Messianic prophecy, but it is also, by definition, the context in which 'the
Centre' ... of triadic praxis attains to a definitive realization.
CHEMICAL:
This term is used by me to refer to that which, in elemental terms, corresponds
to water, and is therefore identifiable, through phenomenal objectivity, with a
feminine disposition, be it in volume or mass, sensuality or sensibility. For volume-mass devolution is the chemical
axis par excellence, and on that axis chemistry can be negative (and
realistic) or positive (and nonconformist), depending whether it follows from
an inorganic (geologic) precondition or, on the contrary, from an organic
(personal) precondition. Either way, the
chemical is always phenomenal, never noumenal, and stands in a phenomenally
antithetical relationship to the physical, as woman to man, or purgatory to the
earth.
CHEMICAL
ELEMENTS/ELEMENTINOS: Electrons/electrinos are regarded as the chemical
elements/elementinos par excellence, and therefore those which, in the molecular
particles of their watery quantities, are of volume-mass devolution in both
sensuality (electrons) and sensibility (electrinos). It has also been maintained that positrons
and positrinos are their more radical counterparts, as though symptomatic of a
Christian, as opposed to a Heathen, disposition.
CHEMICAL
SALUTES: Salutes such that parallel volume-mass devolution in the phenomenal objectivity
of their democratic-to-bureaucratic relativity, from the
extended-hand/arm-to-head of volumetric volume to the
extended-hand/arm-to-chest of massed mass.
CHRISTIANITY:
Christianity is the religion par excellence of vegetation,
not of air, water, or fire, though all the other elements come into it in some
degree, if tangentially to what is properly Christian. Thus Christianity is, by definition, a
phenomenal, or lower-class, religion whose fulcrum, being vegetative, is ego,
and hence form. In fact, it is this
association with ego which keeps it masculine, and hence sinful or
sin-conscious, a religion centred in knowledge and therefore fundamentally
unholy. For contentment in
vegetativeness is second-rate, the second-rate soulfulness of pleasure, which
is always under the shadow, as it were, of first-rate form, viz. knowledge, the
sinful cynosure, in man, of Christianity.
However, Christianity proper is certainly a sensible, or 're-born', mode
of vegetativeness, in which the knowledge and pleasure are cerebral rather than
carnal, and thus of volume voluminously rather than of mass massively. Yet this is still phenomenal and physical,
not noumenal and metaphysical, and therefore no better than a lower-class male
order of salvation. And such a 're-born'
vegetativeness finds itself anchored to a 'once-born' order of airiness, the
sensual metaphysics of 'the Father', whose 'kingdom without' is ever at
variance with the 'kingdom within' to which cerebral sensibility subscribes.
CHURCH: The
institutional body of Christ, the Church is distinct from, though usually
implicated in, the State, despite a professed adherence to Christ, Whose
'kingdom' is/was not of this world.
Nevertheless, the Church remains an aspect of the world, since Christianity
is a phenomenal religion and more usually ministers to than transcends the
world, as in the performance of marriage ceremonies and tolerance of mixed
congregations.
CIVILIZATION:
If nature is physical, then civilization is chemical, the watery mean of a
feminine disposition which glories in pride and/or humbleness, depending on the
context, i.e. whether positive (and personal) or negative (and geologic). Civilization is therefore a phenomenally
objective achievement which embraces volume-mass devolution in due
nonconformist and/or realist fashion. It
is the phenomenal counterpart to nature, and is therefore as far removed from
nature, or the natural, as anything can be.
But if it is contrary to nature, it is the enemy of barbarism, as of the
metachemical. For civilization is good
in its spiritual focus, whereas barbarism is evil in its wilful or instinctual
focus, and good and evil are ever in competition with each other to secure
control, in sensuality, over folly and wisdom, viz. nature and culture. Civilization is incontrovertibly preferable
to barbarism, but a hegemonic civilization determined to keep barbarism under
wraps tends to dominate nature and exclude culture, neither of which can
predominate except in relation to sensibility.
CIVILIZED ELEMENT:
Water is the civilized element par excellence, and therefore
that which, in its chemical freedom, is phenomenally objective.
CLASS:
Social Transcendentalism recognizes a noumenal/phenomenal distinction between
upper class and lower class, the former applying to either metachemical or
metaphysical contexts, the latter to chemical or physical contexts; the former
divisible between diabolic (superfeminine and/or subfeminine) and divine
(submasculine and/or supermasculine), the latter divisible between feminine and
masculine in 'upper' (volume) and 'lower' (mass) manifestations.
CLASS
SLANG: To contrast the metachemical magic of fiery 'nobs', whether autocratic
or aristocratic, with the metaphysical mysticism of airy 'snobs', whether
theocratic or meritocratic, and each of these noumenal class options with the
chemical gnosticism of watery 'slobs', whether democratic or bureaucratic, and
the physical classicism of vegetative 'yobs', whether technocratic or
plutocratic.
CLASSICISM:
Appertaining to the phenomenal subjectivity of mass-volume evolution,
classicism is a physical attribute primarily concerned with qualities, whether
in relation to knowledge (positive) or to ignorance (negative), the former
Christian (humanist) and the latter Heathen (naturalist). Thus classicism has masculine associations,
in keeping with its intellectual basis in physical form.
CLEAR:
Denoting the phenomenally objective nature of chemical spirit, the primary
spirit of those affiliated, through purgatorial glory, to volume-mass
devolution.
COLDNESS:
Qualitative attribute of water, coldness is germane to chemical ego.
COLLECTIVISM:
Corresponding to the relativity of molecular particles and/or wavicles,
collectivism has specific applicability to mass and/or volume, and is accordingly
of the world in its femininity and/or masculinity. Collectivism is therefore a lower-class
phenomenon, with particular reference to chemical politics (parliamentary) on
the one hand, that of feminine collectivism, and to physical economics (capitalism)
on the other hand, that of masculine collectivism.
COMPETITIVE:
The objective, or female, side of life is deemed to be primarily competitive
(and only secondarily co-operative) in both individual (noumenal) and
collective (phenomenal) contexts, whether with regard to sensuality or to
sensibility, since objectivity is based in particles, and never more so than in
the metachemical and chemical elements.
COMPRESSIVE:
Denoting the phenomenally objective nature of chemical will, the primary will
of those affiliated, through feminine power, to volume-mass devolution.
CONSCIOUS:
The conscious mind, or ego, is that aspect of psyche, in whichever element,
which is affiliated to the not-self, and thus to will. It is not integral to the self, or central
nervous system, but depends on the prior existence of will in whatever not-self
for its conscious definition as ego.
CONSCIOUS
VOLITION: The ego can choose which type of soma to utilize, whether in
sensuality or in sensibility, as well as contrive to modify and/or embellish
the somatic not-self to which it relates.
It can even, in extreme cases, deny soma altogether, thereby electing to
die or commit suicide. For although
psyche is dependent upon soma for its experience, it is not the slave of soma,
and is in that sense 'free', or able to choose.
Were this not the case, one would never be able to move between
different types of soma; although it is also evidently the case that gender and
class restrict one's movement to some extent, since one is what one is by dint
of having a particular type of ego, not several egos! Now this ego may be able to move between
several types of soma, but it will not be as 'at home' in some of them as in
others. For although different types of
soma may suggest the possibility of corresponding types of ego, in actuality
each person is restricted, according to gender and genetic factors, to a
certain type of ego corresponding to his particular soma, an ego which will not
easily allow itself to be deflected or sidelined by other types of ego, but
rather strive to handle other types of soma as best it can, with, obviously,
variable results.
CONSERVATISM:
Stands on the male side of life as a subjective alternative to, and rejection
of, libertarianism. Whether the
conservatism be phenomenal (and moderate) or noumenal (and extreme), it will
take a subjective stance in life and thus advance male values at the expense of
female ones. In elemental terms, this
means that conservatism has associations with either vegetation (if phenomenal)
or air (if noumenal), and will be concerned about the fate of these elements
vis-à-vis the libertarianism of fire and water.
Obviously, phenomenal conservatism, or conservatism proper, will chiefly
be concerned with vegetation in its economic and/or religious manifestations,
compatible with capitalism and humanism, while noumenal conservatism, or
ultra-conservatism, will chiefly be concerned with air in its economic and
religious manifestations, viz. corporatism and transcendentalism. In fact, it is a firmly held belief of mine
that economics comes first for conservatism and religion first for
ultra-conservatism, thereby distinguishing the per se
discipline of vegetation, viz. economics, from the per se discipline of
air, viz. religion. Either way, science
and politics, corresponding in their per se manifestations to fire and
water, can only be subordinate considerations for conservatives, whatever their
class.
CONTENT:
Defined as the quantification of quality, content supersedes form but precedes contentment,
as the ego becomes spiritualized prior to reverting to soul.
CONTENTMENT:
The condition of essence, or soul, as quantified quality, or spiritualized ego,
reacts against the selflessness of spirit and rebounds to the core of the self,
wherein it is (at least temporarily) redeemed.
Thus contentment is the psychic state lying beyond content, the
subconscious resolution of a superconscious transmutation of consciousness.
CONVERGENCE:
Things, i.e. wills, converge in either objective or subjective ways, depending
on their gender. To converge objectively
is to tend towards a point in straight, or barbed, lines, whereas to converge
subjectively is to tend towards a point in circular, or curved, lines. Like its antithesis divergence, convergence
can be either noumenal or phenomenal, depending on the plane and/or axis of the
perceived convergence, though it will always be sensible.
CO-OPERATIVE:
The subjective, or male, side of life is deemed to be primarily co-operative
(and only secondarily competitive) in both collective (phenomenal) and
individual (noumenal) contexts, whether with regard to sensuality or to
sensibility, since subjectivity is centred in wavicles, and never more so than
in the physical and metaphysical elements.
COSMIC: The
negative mode of noumenal existence, a sort of noumenal antilife at the back of
space/time negativity, which stretches from stellar to Venusian in space-time
devolution and, contrariwise, from solar to Saturnalian in time-space
evolution.
CRUEL: The
metachemical mode of wisdom, whether negative or positive. Hence both hatred (negative) and love
(positive) are definable in terms of emotional cruelty, the essence of Hell.
CULTURE:
Applies to the noumenal subjectivity of metaphysics and to the metaphysical
element of air par excellence, as something which transcends (goes beyond)
nature or the natural, as God transcends man or Heaven transcends the earth, or
protons and/or protinos transcend neutrons and/or neutrinos (not to mention
their more radical counterparts, deuterons and/or deuterinos). Culture is therefore the antithesis of
barbarism, which is equally noumenal, and hence upper class, but associated
with fire rather than air. Thus music is
the cultural art form par excellence, not art! For music is the art form of the airwaves,
and thus of air. But there is no culture
like self-culture, and the cultivation of self-awareness through transcendental
meditation is the highest mode of culture.
Being cultured is thus to be either a subman in metaphysical sensuality
(aural) or a superman in metaphysical sensibility (respiratory), with the
latter being very much the salvation of the former, as from outer to inner,
time to space. Strictly speaking, there
is no culture elsewhere than in metaphysics, for physics is natural, chemistry
civilized, and metachemistry barbarous.
CURSED:
Cursed in negativity, from most cursed in metachemistry to least cursed in
metaphysics via more (relative to most) cursed in chemistry and less (relative
to least) cursed in physics. Also from
most cursed in negative science to least cursed in negative religion via more
(relative to most) cursed in negative politics and less (relative to least)
cursed in negative economics, whatever the element.
CYBORG
TRANSITION: Period of time and technological development in between man and the
post-Human Millennium, the coming time of what, for Social Transcendentalists,
would be a completely post-human age and society in which the self, meaning
principally the central nervous system, including the brain stem, was
artificially supported and sustained in collectivistic contexts. The cyborg would accordingly be more
artificial, in its recourse to synthetic organs and/or limbs, than man, indeed,
would be properly superhuman, if not supra-human and ultra-human also, but less
artificial, or technologically advanced, than the post-human life forms - call
them Superbeings, Supra-beings, and Ultra-beings - that would have been, or
were destined to be, engineered out of it, with the ensuing Millennium proper. Hence, considered superhumanistically, as it
were, these cyborgs would be transitional between the ultimate stage(s) of
human evolution and the ultimate stage(s) of evolution as such, a stemming from
man but an intimation of that which may be considered to be as much or as far
beyond him ... as trees and apes, in that order, were behind him in terms of
pre-dating, in virtual Edenic fashion, the rise of man from beast to fully
human.
CYCLE: To
represent ideas so that they recur in modified terms at regular or various
points in the text ... is to cycle thematically, thereby maintaining a
curvilinear style of composition.
Alternatively, one can cycle aphorisms, etc., in such a way that their
numbers recur through a series of headings, rather like chapters of a
novel. Either way, the work is
proceeding in a cyclical manner commensurate with a radically subjective
approach to text, the sort of approach one would associate with a noumenally
conservative, or ultra-conservative, philosopher, and thus with the ne plus
ultra of philosophy.
D
DAMNATION:
To fall, diagonally, from either space to time in space-time devolution (fiery)
or from volume to mass in volume-mass devolution (watery), as from eyes to
heart in the one case, and from tongue to womb in the other. Either way, a female progression from virtue
to vice, sensuality to sensibility, the progressive counterpart to male
salvation from sensuality to sensibility.
Conversely, to fall, paradoxically, from either volume to mass in
mass-volume evolution (vegetative) or from space to time in time-space
evolution (airy), as from brain to phallus in the one case, and from lungs to
ears in the other case. Either way, a
male regression from virtue to vice, sensibility to sensuality, the regressive
counterpart to female salvation from sensibility to sensuality. Thus what suits the one gender is detrimental
to the other, bringing a corresponding order of damnation in its train. For the drive by males towards salvation in
sensibility brings damnation for females, while, conversely, the drive by
females towards salvation, or a return to sensuality, brings damnation for
males.
DARKNESS:
Apparent attribute of water, darkness is germane to chemical will.
DEATH: The
end of temporal life and the gateway to Eternal Life, death happens in an
instant, although in natural circumstances one could have been preparing for it
for several months, if not years. If
birth is the alpha of life, then death is its omega, the antithesis to birth. Born to life, we live to die, and die we
inevitably do, though not invariably because of old age. Death confers our mortality, but the
Afterlife grants us a glimpse of immortality, the immortality of 'Eternal Life'
brought about by chemical changes in the central nervous system. However, such 'Eternity', the eternity of a
permanent condition, does not last for ever, and even the most favoured corpses
sooner or later decompose to an extent which precludes any further possibility
of chemically-induced illuminations from within. Thus the 'dead' return, presently, to dust
and ashes, thereby ceasing to exist in anything but name or a commemorative
plaque.
DEFLECTIVE:
Denoting the phenomenally objective nature of chemical ego, the secondary ego
of those affiliated, through feminine form, to volume-mass devolution.
DEITY: Not
to be confused with theity, deity has nothing to do with the Cosmos, of a
Creator and/or Creators thereof, and everything to do with 'God within the
self', the God that the superman becomes when he meditates transcendentally. Hence the achievement of deity in the self is
not incompatible with an attitude of theistic rejection more commonly regarded
as atheism. The Deist will never worship
God and/or Gods external to himself or, more correctly, his self.
DELIVERANCE:
Analogous to salvation, a people and/or persons can be delivered from freedom
to binding (thraldom), as from Heathen values to Christian values, or something
similar, if they are of a will and/or mind to be so delivered. For deliverance is the opposite of liberation,
which frees a people and/or persons from binding, and more usually on the basis
of left-wing revolutionary struggle.
Deliverance of a people and/or persons from freedom, on the other hand,
enables them to cultivate subjective values to the advantage of their ego
and/or soul, although this counter-revolutionary, or evolutionary, undertaking
will have a male bias and therefore be conducted at the expense, by and large,
of female values, including the metachemical freedom of noumenal objectivity
and/or the chemical freedom of phenomenal objectivity, with particular
reference to free will and free spirituality.
Deliverance is therefore implicitly anti-libertarian, since it tends to
result, if successful, in the entrenchment of male values, which are conservative.
DEMOCRACY:
Contexts of political sovereignty of the world, both in relation to feminine
(watery) and to masculine (vegetative) manifestations, as germane to
parliamentary and to republican alternatives.
Democracy is, by definition, a lower-class mode of politics, and
democrats are, by nature, people of mass and/or volume rather than of time
and/or space. In fact, the triumph of
democracy ensures that anything appertaining to time and/or space is
marginalized, if not excluded from society, so that both beauty and truth, the
Devil and God, are less representative of democratic societies than strength
and/or knowledge, woman and/or man, and tend to be approached, if at all, only
through the distorting lens of feminine and/or masculine dispositions. Thus both the Devil and God, and by
implication science and religion, are brought low to accommodate the
disciplinary predilections of the world, viz. politics and economics, which
accordingly take precedence over them in the types of society which, being democratic,
are specifically of the world, with its mass/volume parameters. Therefore when 'the meek' inherit the earth,
as they arguably have done under democracy, the Devil and God, science and
religion, are progressively squeezed out of the picture or, at the very least,
obliged to bow before woman and man, as before the world. Democracy is world-affirming but
God-denying. Only the overcoming of the
world can restore eternal values to their rightful pre-eminence, albeit the
world should only be overcome democratically, and hence peacefully, if the
right kind of eternal values are to prevail, those associated, needless to say,
with religion, and, moreover, with its truest and most genuine
manifestation. For only when the People
are delivered from the 'sins and/or punishments of the world' in which they bog
down, will there be any prospect of an otherworldly salvation commensurate, so
I maintain, with 'Kingdom Come', and hence the lead of meritocratic truth.
DEPRESSIVE:
Denoting the phenomenally subjective nature of physical will, the secondary
will of those affiliated, through masculine power, to mass-volume evolution.
DESTINY:
One is destined for great things if one has the ability and will to carry them
out in whatever fashion. Destiny is the
sum-product of all those commitments which one voluntarily entered into on the
understanding that they would lead somewhere conclusive and significant. Destiny is the direction of one's will, fate
the consequence of what that will is and where it leads.
DEUTERON/DEUTERINO:
This element/elementino is regarded by me as having a vegetative and therefore
masculine connotation which places it in the sphere of mass-volume evolution,
albeit as the radical counterpart to neutrons/neutrinos. Thus both deuterons in sensuality and
deuterinos in sensibility are always phenomenal, never noumenal.
DEVOLUTION:
The objective axes of space-time and volume-mass are regarded as devolutionary,
since things proceed, on the female side of life, downwards, as from sensuality
to sensibility in both noumenal and phenomenal contexts.
DEVIL:
Regarded, in conventional religion, as the adversary of and/or antithesis to
God, the Devil is equated with Satan as a 'Fallen Angel'. In Social Transcendentalist usage, however,
it is not the 'Fallen Angel' which is to be equated with the Devil but the
'First Mover', or Creator, so that Satan is simply regarded as 'fall guy' for
denigration from 'on high', pretty much as a submasculine beast or demon
vis-à-vis a superfeminine angel, or, alternatively, as the sun vis-à-vis the
stellar plane, with particular reference to the central star of the Galaxy,
about which the sun, as one of a number of 'fallen angels', continues to
revolve. Thus from the standpoint of my
philosophy, it is the objectivistic 'First Mover', be it anthropomorphically
identified with Jehovah or Allah or the Creator, etc., which is the real Devil,
not the solar 'fall guy' or 'Fallen Angel', which, corresponding to the
submasculine in its noumenal subjectivity, stands closer, so far as I am
concerned, to the concept of primitive, i.e. cosmic, Godhead. For the divine side of life has a male
orientation by dint of its tendency to diverge (in sensuality) and/or converge
(in sensibility) subjectively, which is to say, in curved lines, whereas the
diabolic side of life, by contrast, has a female orientation by dint of its
tendency to diverge and/or converge objectively, which is to say, in straight
lines, after the fashion not of the solar plane but of the stellar one, and
thus with regard to a superfeminine standing in relation to space as opposed to
a submasculine standing in relation to time where these sensual, or 'once
born', references to God and the Devil are concerned. For, in a wider context, there are gods and
devils in both sensuality and
sensibility, externally and internally, though the Bible tends
to focus only upon the external and sensual modes of divinity and devility, and
then in untransvaluated terms, so that the Devil is regarded as God and God, by
contrast, as the Devil, in keeping with its heathenistic basis in the Cosmos
and deference, in consequence, to a female hegemony, the sort of hegemony which
ensures that the submasculine is always 'fall guy' for superfeminine
denigration from 'on high', in space.
Yet what characterizes the noumenal planes of space and time is no less
characteristic of the phenomenal planes of volume and mass ... whenever
heathenistic norms prevail, as they surely do in the 'inverted triangle' of
so-called Protestant solidarity, where the masculine Anglo-Catholic gets to
play 'fall guy' for the feminine Puritan 'on high', in volume. Thus the Protestant worldview takes the
God-over-Devil delusion from the noumenal planes down to the phenomenal planes,
as the feminine pulls Heathen rank on the masculine, and the concept of devil
is once again earmarked, in Pan-like vein, for that which appertains to a lower
plane, albeit it be the plane of mass and not, as in the Judaic worldview, the
plane of time. In actuality, however,
mass and volume are even further removed from the planes of divinity and
devility than (are) time and space or, rather, the devil of mass is even less
credible as Devil than the devil of time, while the god of volume is even less
credible as God than the god of space.
Yet untransvaluated and 'once born', in their heathenistic sensuality,
they both remain, and to that extent they have something in common, even though
nothing could be further from the truth of God and Devil as they actually exist
in sensibility within time and space.
DIVERGENCE:
That which diverges, radiates outwards from a base and/or centre either in
objective or subjective terms - the former rectilinear, or straight, and the
latter curvilinear, or circular.
DIVISIONS
AND SUBDIVISIONS OF THE BRAIN: My philosophy divides the brain, in fairly
Koestlerian vein, into 'old' and 'new', and further subdivides each of these
into 'backbrain' and 'left midbrain' on the one hand, that of the 'old brain',
and into 'right midbrain' and 'forebrain' on the other hand, that of the 'new
brain' - the former conceived as pertaining, in their objectivity, to the
female side of things, but the latter conceived as pertaining, in their
subjectivity, to the male side of things.
For it is a contention of my philosophy that whereas the 'backbrain' and
the 'left midbrain' are predominantly contexts of power and glory, will and
spirit, the 'right midbrain' and the 'forebrain', by contrast, are
predominantly contexts of form and contentment, ego and soul. Hence it could be argued that the 'old brain'
is subdivisible between metachemical and chemical alternatives, appearance and
quantity, while the 'new brain' is no-less subdivisible between physical and
metaphysical alternatives, quality and essence, as germane to that which has
taken longer to evolve and is, I guess, of a secondary order of cerebral
significance in relation to its female counterpart, the 'old brain'. Nevertheless, it is the 'new brain' which
tends, in effectively right-wing (right-midbrain) and extreme right-wing
(forebrain) vein, away from the heathenistic domination of will and spirit,
power and glory, towards the possibility of Christic and/or Superchristic
redemption, for males, in form and contentment, ego and soul.
DOING: There
are different ways of doing, and they depend, to varying extents, on the kind
of person one is, whether female or male, upper class or lower class, objective
or subjective. Fate decrees that the
will does, but what one does depends on oneself, as, of course, does how one
does. In terms of options, one can do
metachemically, chemically, physically, or metaphysically, through fire, water,
vegetation, or air, but how one does will depend on the kind of person one is,
whether predominantly metachemical and/or chemical on the one hand, that of the
female options, or predominantly physical and/or metaphysical on the other
hand, that of the male options, with due distinctions between the noumenal and
the phenomenal, upper- and lower-class alternatives. Either way, doing is of the will and is
accordingly evil, since a manifestation, through appearances, of power. Whether it is your fate to do most evilly
through metachemistry, more (relative to most) evilly through chemistry, less
(relative to least) evilly through physics, or least evilly through
metaphysics, all doing is evil and ... inescapable. For evil is the basis of life, without which
there would be no goodness, no foolishness, and no wisdom. Everybody does something, even if not
everybody does as much of the same thing, due to gender and class factors, as
the case may be.
DRUG
CHEMISTRY: Social Transcendentalism upholds the 'resurrection of the dead'
conceived in terms of the availability of certain categories, both narcotic and
hallucinogenic, of drugs, within the religious framework of 'Kingdom Come',
with particular reference to the triadic Beyond. For any 'inner light' experiences of death or
the grave could certainly be paralleled, artificially and synthetically,
through recourse to drugs like heroin, LSD, and cocaine, the three principal
categories of drug that would most accord, it seems to me, with the watery,
vegetative, and airy tiers of the triadic Beyond in their chemical, or
feminine, subsections, the subsections that would be reserved, in the event of
a majority mandate for religious sovereignty come 'Judgement' (the ultimate and
most paradoxical of all conceivable types of election), for the consumption of
such drugs by, principally, women, since chemistry and the feminine are no less
commensurate than physics and the masculine or metaphysics and the divine
(supermasculine). Thus drugs are
regarded by me as a means not only of advancing a 'kingdom within' at the
expense of the 'kingdoms without', including television and cinema, which
currently rage in heathenistic fashion against the 'light within', including,
not least of all, that created by certain drugs, but, no less importantly, of
constraining the objectivity of women to levels at which it will be less
threatening to men than would otherwise be the case, thereby effectively
keeping them in their (chemical) place to the physical and, most especially,
metaphysical advantages of their male counterparts, whose own subjectivity will
be proportionately enhanced, in keeping with their respective intellectual and
emotional devotions in the masculine and supermasculine subsections of each
tier of our projected triadic Beyond.
Thus with a more constrained objectivity brought about by the spiritual
devotions to which women will chemically relate, there will be little or no
prospect of objectivity getting the better of subjectivity in due worldly
and/or pre-worldly fashion, and less enthusiasm, in consequence, for the
'kingdoms without' to which a majority of late-twentieth-century people heathenistically
subscribed in their female-besotted obsession with anti-Christian criteria, be
those criteria feminine or, more to the photographic point, diabolic, i.e.
superfeminine to subfeminine in metachemical freedom. Thus drugs, though by no means the most
religiously representative aspect of 'Kingdom Come', would have an important
role to play in underpinning and supporting the 're-born' criteria that would
encourage the male side of the gender divide to rise up in masculine and
supermasculine sensibilities, and all because of the sensible femininity that
recourse to certain chemical substances would enhance, to the detriment of, in
particular, metachemical sensuality, that superfeminine Devil of the 'kingdom
without'.
E
EARS: The
sensual noumenal not-self corresponding to the metaphysical context of
sequential time, the ears are the organic focus of truth in secondary
(powerful) as opposed to primary (formal) terms, given the subjectivity of this
particular element. They are also the
basis of what may be called the counter-Cupidian axis diagonally stretching
from time to space, as from ears to lungs, in time-space evolution.
EARTH:
Apart from its standard use as name for the planet upon which we happen to
live, the term 'earth' serves to define a vegetative mean having reference to
masculine values. In fact, used in this
way, 'earth' is on a par with, though different from, purgatory, its feminine
counterpart, and therefore is one aspect of a worldly totality, a totality no
less phenomenal than Heaven and Hell are noumenal. Thus 'earth' serves to define a religious
context distinct from the contexts of purgatory, Hell, and Heaven. Where others might think of the elements in
terms of fire, water, earth, and air, I substitute 'vegetation' for 'earth',
thereby generally reserving the latter for identification with a religious
context or experience, as described above.
ECONOMICS:
The physical discipline par excellence, economics is everywhere
centred in molecular wavicles, as that which is primarily concerned with the
quality as opposed, like politics, with the quantity of things. Thus it is the discipline par excellence
of the ego, whether in physical, metaphysical, metachemical, or chemical terms,
and therefore the less (relative to least) basic and/or the more (relative to
most) advanced disciplinary approach to life.
Economics generally excludes woman when physical, or capitalist, because
physics is the element of man, as of the earth, though 'bovaryized' economics,
of which the metaphysical, metachemical, and chemical modes are incrementally
all examples, is less concerned with the masculine aspect of things than with
either the divine, the diabolic, or the feminine aspects of them, depending on the
context, i.e. whether corporate, communist, or socialist.
EDENIC
SOUL: The id-based soul is Edenic, or Eden-like, to the extent that it reflects
an alpha orientation that is sufficient unto itself and unlikely to inspire its
impulsive/lustful devotee to an interest in or hope for an Afterlife. On the contrary, adherence to the undersoul,
as one could call the Edenic soul in relation to ego-based, or civilized, types
of soul, precludes all but a generative concept of Eternity, a concept based in
propagation, thereby confirming a pagan disposition. Only denial of the Edenic soul leads, via the
sublimated soul of civilized religion, to a belief in the Afterlife, since the
concept of a heavenly omega is only possible once the alpha has been rejected,
the pagan soul not lending itself to notions of posthumous salvation in, for
example, Christian terms, although the concept of a return to and/or possible
rejection (reincarnation) by the Cosmos remains ever potent.
EFFECT:
Like causes, effects can be direct or indirect, as well as absolutist or
relativistic. Direct effects immediately
succeed their causes, as spirit succeeds will, whereas indirect effects, or
causative effects, produce causes which owe something, though not everything,
to the effects of which they are the cause.
More basically, it could also be argued that psyche is the effect of
soma, as wavicles of particles.
EGO: The
conscious aspect of the self, whether the self be metachemical, chemical,
physical, or metaphysical. Thus the ego
can be diabolic, feminine, masculine, or divine, depending on the type of
person concerned, whether female or male in upper- or lower-class terms. Only in the vegetative context of physics is
ego made (falsely) an end-in-itself, since only in the physical context of
vegetative masculinity is the ego in its per se manifestation,
whether in sensuality or in sensibility, carnally or intellectually. As the focus of self in consciousness, ego is
the central aspect of the psyche in between what may be called subegocentric
and superegocentric extremes, the one corresponding to soul and the other to
mind.
ELECTIVE:
Denoting the noumenally subjective nature of metaphysical ego, the primary ego
of those affiliated, through divine form, to time-space evolution.
ELECTRON/ELECTRINO:
This element/elementino is regarded as having a watery and therefore feminine
connotation which places it in the sphere of volume-mass devolution, albeit as
the conventional counterpart to positrons/positrinos. Thus both electrons in sensuality and
electrinos in sensibility are always phenomenal, never noumenal.
ELEMENT:
The most basic unit of the atom, elements are defined by me as sensual
particles and/or wavicles having a larger scale, relative to any particular
element, than elementinos. The most
common elements include photons, protons, electrons, and neutrons, the first
two noumenal and the other two phenomenal, while positrons and deuterons are
granted, in my philosophy, a more radical standing in relation to electrons and
neutrons respectively.
ELEMENTINO:
As above, except that elementinos are defined by me as sensible particles
and/or wavicles having a smaller scale, relative to any particular elementino,
than elements.
ELEMENT
SLANG: To contrast the metachemical equation of fire as 'pus' with the metaphysical equation of air as
'gas', and each of these noumenal elements with the (arguably more populist and
phenomenally pervasive) chemical equation of water as 'piss' and the physical
equation of vegetation (earth) as 'shit', thereby contrasting the objectivity
of 'puss' and 'piss' with the subjectivity of 'shit' and 'gas' ... as one would
contrast fire and water with vegetation and air, or things diabolic and
feminine with their masculine and divine counterparts.
ELEMENTAL
RELATIVITY: The theory that everything is to be found everywhere, though not in
the same way or to the same extent, since the nature of, for example, evil,
good, folly, and wisdom varies from element to element, as from most to least
via more and less or, alternatively, least to most via less and more. Hence in all elements the will is evil, since
evil appertains to the doing of power (crime), which is apparent, especially in
the metachemical per se but also, to varying extents, in each of the other
elements. Likewise, in all elements the
spirit is good, since goodness appertains to the giving of glory (punishment),
which is quantitative, especially in the chemical per se but also, to
varying extents, in each of the other elements.
Similarly, in all elements the ego is foolish, since folly appertains to
the taking of form (sin), which is qualitative, especially in the physical per
se but also, to varying extents, in each of the other elements. Finally, in all elements the soul is wise,
since wisdom appertains to the being of content (grace), which is essential,
especially in the metaphysical per se but also, to varying extents, in
each of the other elements.
ESSENCE:
Essence is at the furthest possible remove from appearance, as being from
doing, the soul as opposed to the will, the last as opposed to the first, the
best as opposed to the worst, the deepest as opposed to the shallowest, or most
superficial. Essence exists in all
elemental contexts, from metachemistry and chemistry on the female side of life
to physics and metaphysics on its male side, but if it is fourth-rate in fire,
it is first-rate in air, the mystical element par
excellence. In fact, on a different
basis from the above, one could distinguish the least wise essence of
metachemical soul (love) from the less (relative to least) wise essence of
chemical soul (pride), and these female alternatives on noumenal and phenomenal
planes from the more (relative to most) wise essence of physical soul
(pleasure) and the most wise essence of metaphysical soul (joy), both of which,
being phenomenally and noumenally subjective, are of course male. Be that as it may, essence is invariably
beingful, even if the degree or type of being varies considerably according to
the nature of the element to which it attaches.
In this regard, essence has to be understood not only in terms of gender
differentials but, no less importantly, in terms of class differentials.
EXPRESSIVE:
Denoting the noumenally objective nature of metachemical will, the primary will
of those affiliated, through diabolic power, to space-time devolution.
ETERNAL
(SEMPITERNAL): Denoting the noumenally subjective nature of metaphysical soul,
the primary soul of those affiliated, through heavenly contentment, to
time-space evolution.
ETERNAL
SOUL: Soul is the eternal aspect of the self considered psychically, whether in
the untransvaluated terms of the Edenic soul (undersoul) or, more specific to
this entry, in the transvaluated terms of the Eternal soul (oversoul) - terms
which embrace everything from metachemistry and chemistry to physics and
metaphysics, thereby permitting to the oversoul different modes of sublimated,
or omega-oriented, afterlife experience which contrast with the pagan, and
alpha-oriented, afterlife experience of the undersoul. Briefly, one may distinguish between the
'barbarous eternity' of the metachemical afterlife (Hell), the 'civilized
eternity' of the chemical afterlife (purgatory), the 'natural eternity' of the
physical afterlife (earth), and the 'cultural eternity' of the metaphysical
afterlife (Heaven), with, broadly, fundamentalist, nonconformist, humanist, and
transcendentalist distinctions - at any rate, as applying to positive modes of
afterlife experience.
ETERNITY:
Having more to do with metachemistry and metaphysics than with chemistry and
physics, Eternity both precedes and succeeds human life, as fire precedes water
and as air succeeds vegetation. The
Afterlife is a naturalistic or organic manifestation of Eternal Life, to the
extent that it signifies a permanent condition, albeit not one that is likely
to last very long and certainly not for ever, insofar as our concept of the
Afterlife has to do with an 'inner light', or internal illumination, brought
about by chemical changes in the central nervous system, including the brain
stem, following death. Obviously the
stars are, in durational terms, Eternal compared to or, rather, contrasted with
the relatively brief duration of, say, the 'Christian afterlife', though their
longevity is still subject to dissolution eventually. My own ideological concept of Eternity is one
that pertains to an extension of evolving life beyond the human level to a
post-human and effectively superhuman one, in which there is no death because
life can be sustained, both synthetically and artificially, beyond the
mortality of 'the flesh'. Yet this would
have to be conceived in relation to moral and, preferably, religious values, if
it was to be sustainable beyond mere personal self-interest to a level of
universal salvation, fit antithesis to the Cosmos.
EVIL:
Anything to do with power, and hence the will, is equated with evil, whether it
be the most evil power of metachemical will, which is expressive in its
noumenal objectivity; the more (relative to most) evil power of chemical will,
which is compressive in its phenomenal objectivity; the less (relative to
least) evil power of physical will, which is depressive in its phenomenal
subjectivity; or the least evil power of metaphysical will, which is impressive
in its noumenal subjectivity. Whatever
its elemental correlation, evil is always apparent, never quantitative,
qualitative, or essential. It is
therefore the basis not only of goodness but, indirectly, of folly and wisdom
as well. To seek the total elimination
of evil (or power) from life would therefore prove not only impossible but
undesirable and, indeed, a mark of philosophical ignorance.
EXCITABLENESS:
Essential attribute of vegetation, excitableness is germane to physical soul
(pleasure).
EXTROVERT:
Someone more disposed to the outer than to the inner, to sensuality than to
sensibility, to 'once born' than to 're-born'.
Extroverts are more likely to be Heathen than Christian and, on a gender
basis, female than male.
EYES: The
sensual noumenal not-self corresponding to the metachemical context of spatial
space, the eyes are the organic focus of beauty in primary (powerful) as
opposed to secondary (formal) terms, given the objectivity of this particular
element. They are also at the inception
of the Cupidian axis diagonally stretching from space to time, as from eyes to
heart, in space-time devolution.
F
FALSITY:
Apparent and/or qualitative attribute of, in particular, metaphysical elements
and/or elementinos, viz. protons and/or protinos, stretching from sequential time
to spaced space in time-space evolution, the airy or counter-Cupidian axis of
noumenal subjectivity. Falsity is a
negative manifestation of the Divine, whether in secondary terms with regard to
metaphysical power (elemental particles) or in primary terms with regard to
metaphysical form (molecular wavicles), the difference between holy anti-evil
and holy antifolly, the metaphysical Antifather and Antison (in negative
Christian terms).
FATHER: The
Christian equivalent of Jehovah, 'the Father' is implicated in 'the Son', Who
taught the 'Way of the Cross', and accordingly could be said, unlike Jehovah,
to connive at a non-triangular hierarchy which is as uniquely Christian as
triangles are Heathen. In this respect,
He is loosely paralleled by the Judaic Satan, since a fellow rebel against
triangular limitations, albeit one that rejects rather than acquiesces in the
pyramidal triangle (of Superheathen culture) in question.
FEMALE:
This term is used to imply and/or embrace both feminine and diabolic (superfeminine
in sensuality, subfeminine in sensibility) alternatives on the objective side
of the gender fence, and is therefore not synonymous, in my philosophy, with
the feminine, or woman, alone, although it can refer to either the feminine or
the diabolic, depending on the context.
For that which is female embraces both the phenomenal planes 'down
below' space and time, and the noumenal planes 'up above' volume and mass, if
solely in relation to volume-mass devolution (feminine) and space-time
devolution (diabolic). It is therefore
antithetical to anything and everything male.
FEMININE:
The phenomenal counterpart to masculine, femininity embraces a watery
correlation bisecting the planes of volume and mass in terms of volume-mass
devolution, the sensual volume of a tongue-oriented nonconformism and/or a
lunar realism on the one hand, that of volumetric positive and negative
options, and the sensible mass of a womb-oriented nonconformism and/or an
oceanic realism on the other hand, that of massed positive and negative
options. Hence 'feminine' is a term
which, in my philosophy, is always ranged against the masculine from the
standpoint of a phenomenal order of objectivity, an objectivity - and thus mode
of freedom - at once strong and/or weak and proud and/or humble, depending on
the charge of the femininity, be it organic (personal) and positive, or
inorganic (geologic) and negative.
Either way, spirit will be hegemonic over will, and both alike will be
hegemonic over ego and soul; for phenomenal objectivity is illustrative of a
first-rate order of spirit, a second-rate order of will, a third-rate order of
soul, and a fourth-rate order of ego. It
is also a context in which, due to objective factors, power and glory, viz.
will and spirit, are primary, whereas form and content(ment), viz. ego and
soul, are secondary. Hence the feminine
is characterized by the governance of evil and good, with an emphasis on
goodness, the spiritual parallel, over folly and wisdom, since these appertain
to what is secondary, namely to that which appertains to the self as opposed to
the not-self (will) and selflessness (spirit).
Being of a watery elemental correlation, however, the feminine is ever
chemical, and therefore an exponent of clearness, as it alternates between punishment
and adroitness (justness).
FICTION:
The quasi-masculine counterpart to drama within the chemical framework of
literature in general, fiction extends from mass to volume in mass-volume
evolution, as from tragedy to comedy, vice to virtue, sensuality to
sensibility, the latter having less action and more thought, since less of the
flesh (phallically) and more of the brain.
FIRE: The
metachemical element par excellence, fire is the most basic (negative) and/or least
advanced (positive) element, and therefore the one which, in my philosophy, has
an elemental-particle equation as germane, in particular, to photons and/or
photinos within space-time devolution.
Fire is distinguishable, on this basis, from the fiery gas, as it were,
of the sun and/or Saturn, since the axis in question is from stellar to
Venusian (the planet Venus) in cosmic (negative) terms, and from eyes to heart
in universal (positive) terms, and photons and/or photinos take metachemical
precedence, in consequence, over protons and/or protinos which, in relation to
metaphysical gaseousness, are less anti-natural than pro-natural, and therefore
entitled to association, by contrast, with a divine disposition. Be that as it may, fire is a noumenal element,
and therefore always correlative of upper-class values in their ruling
mode. It is the element, par
excellence, of the Devil and Hell, a female element with a noumenally
objective disposition for divergence (sensuality) and/or convergence
(sensibility) in straight lines, more especially in the guise of stellar light,
its pristine, or properly metachemical, manifestation.
FREEDOM:
The opposite of binding (thraldom), freedom is a female actuality that embraces
the objective side of life, with particular reference to sensual, or 'once
born', contexts. Thus freedom is
inseparable from heathenistic criteria, since it can only be maintained on the
basis of a female hegemony, whether in relation to the tongue (phenomenally) or
to the eyes (noumenally), with reference, in consequence, to 'freedom of
(parliamentary) speech' and to 'freedom of the (camera-besotted) press'. The stand of freedom against binding, or what
is more usually regarded as tyranny, is inevitably a left-wing one, and thus
forever associated with left-wing movements like socialism and communism. The republican symbol of liberty, a female
revolutionary, leading the People (Gericault) is a poignant illustration of the
nature of freedom, which opposes the Church and all forms of political and
religious conservatism from the standpoint of female objectivity, and hence
heathenistic values. Both 'Britannia'
and the '
FUNDAMENTALISM:
The positive manifestation of metachemistry, fundamentalism stretches from
science to religion via politics and economics, and is everywhere, and in all
disciplinary contexts, germane to photons and/or photinos within the Cupidian
axis, so to speak, of space-time devolution.
Thus fundamentalism is a female actuality which stretches, more
specifically, from superfeminine sensuality to subfeminine sensibility, as from
eyes to heart. Whatever the discipline,
fundamentalism is that which is diabolic and infernal, whether in primary
terms, vis-à-vis metachemical will and spirit, or in secondary terms, vis-à-vis
metachemical ego and soul. For the Devil
of criminality and the Hell of cruelty is germane to noumenal objectivity in
its positive manifestation, the fundamentalism, in short, of beauty and love.
G
GAEL:
Person of Celtic descent from, in particular,
GAELIC
FEDERATION: Name given by me to a projected federation of the Gaels, or Gaelic
countries, in which religious sovereignty would, if voted for in numbers
guaranteed to accord with a majority mandate, be the principal mode of
sovereignty, a sovereignty commensurate, so I believe, with 'Kingdom Come', and
thus a context reigned over by the self-styled Messianic equivalent of the
Second Coming, the Superchristian leader of Social Transcendentalism, an
otherworldly religion in which transcendental meditation will be given its
rightful place at the apex of a non-triangular hierarchy of religious praxis,
thereby shifting the fulcrum of religion from sin to grace, the world to the
heavenly Other World, man to God.
Moreover, this Gaelic Federation is conceived of not only as a context
of religious sovereignty, but as a solution to the division of Ireland, since
it advocates the uniting of the island of Ireland on the basis of union with
Scotland and Wales, thereby granting to both nationalists and loyalists a basis
for compromise which transcends their entrenched positions in relation, as at
present, to the Republic of Ireland on the one hand, and to Great Britain on
the other. Neither politically
republican nor scientifically monarchic, Irish or British, the Gaelic
Federation would deliver both Irish nationalists and
GAS: Often used
as synonymous with air, especially in those contexts, such as the sun and (the
planet) Saturn, which are negatively metaphysical, and thus gaseous rather than
ethereal, or airy. Thus the fiery gas or
gaseousness of the sun, a metaphysical entity, should not be confounded with
the electromagnetic fire, or light, of those bodies corresponding to the
stellar plane, which are less metaphysical than metachemical.
GENDER
SLANG: To contrast the metachemical objectivity in space-time devolution of
'jerks' with the metaphysical subjectivity in time-space evolution of 'bums',
and each of these noumenal gender options with the (arguably more populist and
phenomenally pervasive) chemical objectivity in volume-mass devolution of
'cunts' and the physical subjectivity in mass-volume evolution of 'pricks', as
one would contrast devils and gods (noumenal) with women and men (phenomenal).
GHOST:
Equivalent to spirit in the context of the Holy Ghost, this term accordingly
has reference to an airy or metaphysical actuality like airwaves (metaphysical
sensuality) or the breath (metaphysical sensibility), which is a third-rate
order of spirit germane to a secondary manifestation of Heaven. As for ghostly presences not associated with
either the airwaves or the breath, I have little time or enthusiasm, and still
less time or enthusiasm for notions of the Holy Ghost/Spirit having more to do,
in Biblical vein, with fire than air.
GIVING: The
phenomenally objective counterpart to taking, giving has a distinctly feminine
connotation which stems from a watery disposition in volumetric volume and/or
massed mass. The giver is better, i.e.
in general terms more good and less evil, than the doer, but antithetical to
the taker within the necessarily phenomenal (and lower-class) parameters of
volume and mass.
GNOSTICISM:
Appertaining to the phenomenal objectivity of volume-mass devolution,
gnosticism is a chemical attribute primarily concerned with quantities, whether
in relation to strength (positive) or to weakness (negative), the former
personal (nonconformist) and the latter geologic (realist). Thus gnosticism has feminine associations, in
keeping with its spiritual basis in chemical glory.
GOD: When
not misplaced or misused, the term God has reference to metaphysical ego, be
that ego sensual or sensible, 'once born' or 're-born', in either positive
(universal) or negative (cosmic) terms.
For me, a sensible metaphysician of universal disposition, the term God
is conceived primarily in relation to the inner metaphysical ego of the
superman and secondarily in relation to inner metaphysical will, which is the
breathing ability of the lungs. Thus God
is divisible between the supermasculine ego that is committed to transcendental
meditation and the actual organ, or not-self, whose will is to breathe, the
former being akin to an ultimate 'Son' (in the Christian sense) and the latter
to an ultimate 'Father' (again in the Christian sense). God is thus both foolish and evil, of
metaphysical form and of metaphysical power, but 'the Son' takes precedence, in
the subjectivity of metaphysics, over 'the Father', as ego over will. Yet the ego and the will of inner metaphysics
are both graceful and truthful, the one electively, since of the superman, and
the other impressively, since of noumenally subjective power. The egocentric God, being primary, appertains
to a second-rate order of folly, while the will-based God, being secondary,
appertains to a fourth-rate order of evil.
And both second-rate folly and fourth-rate evil, being metaphysical, are
holy or, at any rate, capable of achieving holiness.
GOODNESS:
In its per se mode, goodness applies to the chemical sphere of watery
femininity, with specific reference to the spirit, and thus to glory, whether
negative (and humble) or positive (and proud).
But spirit can also be metachemical, metaphysical, or physical, and
therefore there is what may, in relation to chemical spirit, be called the
second-rate goodness of metachemical spirit, the third-rate goodness of
metaphysical spirit, and the fourth-rate goodness of physical spirit. If chemical spirit is clear, then
metachemical spirit is unclear, metaphysical spirit holy, and physical spirit
unholy, in keeping with fiery, airy, and vegetative departures from water. But spirit is always good, whether it be
watery, fiery, airy, or vegetative, in positive or in negative terms. In the objective contexts of chemistry and
metachemistry, however, spirit will be primarily good, or good in primary
terms, whereas in the subjective contexts of physics and metaphysics, spirit
can only be secondarily good, or good in secondary terms. Hence spirit has a higher status in chemistry
and metachemistry, as germane to the female side of life, than in physics and
metaphysics, where goodness is only fourth-rate (physics) or third-rate
(metaphysics), in keeping with the male predilection toward unholiness and
holiness, vegetation and air. Where fire
and/or water are hegemonic, however, then spirit will be of correspondingly more
significance, though only in its per se manifestation is goodness clear, the
clearness of purgatorial glory in the adroitness of chemical spirit, which is
the primary mode of purgatory, viz. spiritual goodness.
GRACE: The
attribute of metaphysical ego, and hence of God, truth, metaphysical form, holy
folly, etc., grace is accordingly egocentric rather than psychocentric, and
applies to the submasculinity of metaphysical sensuality no less than to the
supermasculinity of metaphysical sensibility.
H
HAND
SYMBOLISM: Since the human hand is divisible between one thumb and four
fingers, it is philosophically tempting to regard the thumb as paralleling the
id and the four fingers, by contrast, as paralleling the will, the spirit, the
ego, and the soul, so that one could argue in favour of a pro-natural unnatural
factor, viz. the thumb, standing to an anti-natural unnatural factor, viz. the
forefinger; to a supernatural factor, viz. the middle-finger; to a natural
factor, viz. the third finger; and to a subnatural factor, viz. the little
finger, as though in terms of pagan vis-à-vis fundamentalist, nonconformist,
humanist, and transcendentalist options in relation to the fingers
generally. Thus whereas the thumb would
be significant of an Edenic parallel, as germane to the id, the instinctive
base of the self, the forefinger would be of a fundamentalist significance in
relation to the will, the middle finger of a nonconformist significance in
relation to the spirit, the third finger of a humanist significance in relation
to the ego, and the little finger of a transcendentalist significance in
relation to the soul. Furthermore, it
seems to me that a somatic/psychic parallel can be inferred from the
distinction between thumb and thumbnail in the one case, and between fingers
and fingernails in the other case, the case not of animalistic selfhood but of
civilized or sublimated selfhood in each of its more or less
egocentrically-conditioned manifestations, wherein the fingernails would seem,
as in the case of the thumbnail, to be issuing, in flame-like splendour, from a
somatic base and/or precondition in the fingers and thumb. Thus a parallel could be construed as
existing with soma and psyche which was akin to that of a candleflame dancing
upon a candle. However, whatever the
analogy one cares - or dares - to elicit, there can be no question that a
'thumbs up' sign is as much paganistically pre-worldly, in its instinctual
self-affirmation, as a 'thumbs down' sign would be supra-paganistically
post-worldly, and hence less a matter of pagan life than of the negation of
such life, whether in terms of a 'turn off' or, more clinically, in relation to
death, whereof an integral soul would be the psychic complement to a
self-centred mode of somatic id, as the central nervous system turned inwards
and began nervously and even vicariously to consume - and illuminate - itself
in the 'eternity' of the Afterlife - arguably the ultimate way of returning,
albeit on a sublimated basis, to 'the garden' of Edenic innocence.
HARDNESS:
Qualitative attribute of vegetation, hardness is germane to physical ego.
HATE:
Having reference to the negative quantitative and essential manifestations of
photons and/or photinos, hatred has a noumenally objective correlation, as applying
to the fiery realm of metachemistry, and is the hellish redemption of the
diabolic, whether in relation to the primary context of metachemical spirit
(molecular particles) or to the secondary context of metachemical soul
(elemental wavicles), in sensuality no less than in sensibility.
HEATHEN
NORMS: Contrary to Christian or Christian-type (Superchristian) procedures,
Heathen norms accept the hegemony of the female aspect of life in due 'once
born', or sensual, fashion, even to the extent of that which is natural
(masculine) deferring to both the supernatural (feminine) and the unnatural
(diabolic) at the expense of the subnatural (divine), so that vegetation is
forever under the dominion of water and fire, to the effective exclusion, to
all sensible intents and purposes, of air.
Thus is qualitative form enslaved to both quantitative glory and
apparent power at the expense of essential contentment, the emotional
contentment, more specifically, of metaphysical soul in due subnatural
sensibility.
HEAVEN:
Supreme condition of kindness, as applying in secondary vein to the
metaphysical spirit and in primary vein to the metaphysical soul, the
soul-of-souls. Heaven is therefore
either a third-rate order of giving or a first-rate order of being, a third-rate
order of glory (secondary) or a first-rate order of contentment (primary). In fact, it is the reaction of the egocentric
self to the former which causes the latter, since soul is a psychocentric
consequence of the spiritualization of ego via the will, not least of all in
the metaphysical context under discussion, whether in sensuality ('once born')
or in sensibility ('re-born'). Thus 'the
Son' achieves resurrectional redemption via both 'the Father' and the 'Holy
Ghost', utilizing the one to reject, once sufficiently spiritualized, the
other, whose subjective selflessness would be incompatible with the
metaphysical self, viz. the egocentricity of 'the Son'. Only by rejecting the secondary heaven of the
'Holy Spirit' can the metaphysical individual, a godly man (subman in
sensuality and/or superman in sensibility) achieve experiential knowledge of
the primary heaven of the soul, the resurrected self to which any 'God of Son'
and/or 'Son of God' aspires. Now whereas
Heaven is joy, its negative counterpart, Antiheaven, is woe. But both joy and woe, being metaphysical, are
sublime.
HEAVINESS:
Quantitative attribute of vegetation, heaviness is germane to physical spirit.
HELL:
Arch-condition of cruelty, as applying in primary vein to the metachemical spirit
and in secondary vein to the metachemical soul, Hell is either a second-rate
order of giving or a fourth-rate order of being, a second-rate order of glory
(primary) or a fourth-rate order of contentment (secondary). In fact, it is the reaction of the egocentric
self to the former which causes the latter, since soul is a psychocentric
consequence of the spiritualization of ego via the will, even in the
metachemical context under discussion, in both sensual and sensible terms. Thus 'the Daughter', to speak metaphorically,
achieves resurrectional redemption via both 'the Mother' and the 'Unclear
Spirit', utilizing the one to reject, once sufficiently spiritualized, the
other, whose objective selflessness would be incompatible with the metachemical
self, viz. the egocentricity of 'the Daughter'.
Only by rejecting the primary hell of the 'Unclear Spirit' can the
metachemical individual, a devilish woman (superwoman in sensuality and/or
subwoman in sensibility) achieve experiential knowledge of the secondary hell
of the self, the resurrected self to which any 'Devil of the Daughter' and/or
'Daughter of the Devil' aspires. Now
whereas Hell is love, its negative counterpart, Antihell, is hatred. But both love and hatred, being metachemical,
are infernal.
HOLY:
Denoting the noumenally subjective nature of metaphysical spirit, the secondary
spirit of those affiliated, through heavenly glory, to time-space evolution.
HUMANISM:
The vegetative realm of masculinity is humanistic, since humanism is germane to
phenomenal subjectivity in both sensuality and sensibility, and is accordingly
a lower-class order of physical positivity.
Humanism can therefore be either Anglican and sensual, or Roman Catholic
and sensible, vegetative in relation to the inverted triangle of so-called
Protestant solidarity, where it has a fleshy and specifically phallic
connotation, or vegetative in relation to the non-triangular hierarchy of
Catholicism, wherein humanism, connoting with the brain, rises above Marian
nonconformism in due Christ-like vein, leaving woman behind it as men 'take up
the Cross', according to Scripture. In
the Protestant context of humanism, however, the Anglican Christ is very much
below woman or that which is feminine, as the sensual manifestation of
phenomenal objectivity, corresponding to the tongue, imposes upon His followers
from above, in due heathenistic fashion, the masculine aspect of things duly
subordinate to the feminine aspect and therefore vulnerable to domination, if
not denigration, from such nonconformism as sits enthroned 'on high', in due
Puritan and/or Dissenter terms. Either
way, whether heathenistic or Christian, Anglican or Catholic, humanism affirms
the 'body of Christ', both in terms of the Mass (wafer) and of His body being
exposed on the Cross, fit symbol of masculine vegetativeness, and hence of
fleshy sin, whether to be accepted in sensuality (Anglican) or rejected, via
confession, in favour of the sensible, or 're-born', vegetativeness of cerebral
sin, equally phenomenal though demonstrably more Christian. Nevertheless humanism is about man, not
woman, still less the Devil or God, and thus its fulcrum, corresponding to
knowledge of one kind or another, remains sinful, has reference, in short, to
sin rather than to punishment, crime, or grace.
HUMILITY:
Having reference to the negative quantitative and essential manifestations of
electrons and/or electrinos, humility, or the condition of being humble, if not
rendered humble through humiliation, has a phenomenally objective correlation,
as applying to the watery realm of chemistry, and is the purgatorial redemption
of the feminine, whether in relation to the primary context of chemical spirit
(molecular particles) or to the secondary context of chemical soul (elemental
wavicles), in sensuality no less than in sensibility.
I
IDEALISM:
The negative mode of metaphysics, whether in relation to sequential time or to
spaced space, sensual or sensible manifestations of noumenal subjectivity. The Idealist is someone who, usually devoted
to a negative God, prefers woe to joy or is obliged, by circumstances, to cling
to a cosmic, rather than a universal, mode of metaphysics.
IDEOLOGY:
Beliefs by which individuals and societies live, which condition not only
political but economic, scientific, and religious attitudes. All serious thinking is based, to a greater
or lesser extent, upon a 'body of ideas' which add-up to and/or derive from an
ideology, whether that ideology be based in freedom or centred in binding
(thraldom), is female or male in upper- or lower-class terms. Some ideologies are better than others, in
the sense that holiness is better, because more evolved, than unholiness, while
some ideologies are simply different from others, since appertaining to
different sides of the gender fence, as it were.
ID: Having
reference to the instinctive and/or impulsive energies of the self, the id is
accordingly the most basic and primitive aspect of the central nervous system,
the only manifestation of the self which is not psychic, or of the psyche, but
physiological ... and therefore, to speak paradoxically, unconscious in its
instinctive nature or, more correctly, subnature. Thus the id is a link, albeit at the most
basic level, between the self and the not-self, a link between instinct and
will, an autonomously functioning division of the self which is basically
somatic where the conscious, or intellectualized, self is psychically
egocentric, the superconscious (spiritualized) self psycho-eccentric, and the
subconscious (emotionalized) self psychoconcentric. In fact, the id is simply that aspect of the
self which stands instinctively apart from the intellectuality of the conscious
self (ego), the spirituality of the superconscious self (spirit or, more correctly,
spiritualized ego, or mind), and the emotionality of the subconscious self
(soul), within the overall context of the self as central nervous system and/or
brain stem. To the extent that it
functions on a subnatural basis, the id is similar to, though distinct from,
the will, which is associated, in my philosophy, with the various orders of
not-self, including the greater proportion of the brain (cerebrum), which
accord with soma, or nature.
IDIOT:
Person, more usually female, who allows him/herself to be dominated by the id to
a degree which can and often does eclipse the ego, thereby subordinating
conscious control of the not-selves to their unconscious or, more correctly,
subnatural control, with impulsive and/or instinctive consequences likely, in
markedly idiotic instances, to defy reason.
Idiocy, by no means alien to the modern age, grants free rein to the
most primitive and basic impulses, is more concerned with acting than with
doing, and consequently will always evoke heathenistic connotations which 'fly
in the face' of those egocentric constraints to which Christians are subject.
IGNORANCE:
Negative mode of masculine will and/or ego, power and/or form, in both
sensuality (mass) and sensibility (volume), ignorance has a geologic
correlation which stretches, in neutrons and neutrinos, from the terrestrial to
the Martian, from the earth to the planet Mars, and is the precondition, in
mass-volume evolution, of knowledge. In
view of the subjective nature of the masculine axis, ignorance is primary in
ego (molecular wavicles) and secondary in will (elemental particles), just as
man is primary in folly and secondary in evil.
ILLUSION: A
metachemical attribute, illusion is of the light as opposed to the air, being
of a magical rather than a mystical persuasion.
That which is rooted in the light sees things in terms of illusion, or
'Maya' (to cite Hindu terminology), for it is largely composed of illusory
impulses and projections. Illusion is,
of course, the antithesis to truth, not its negative counterpart, like falsity,
but something akin to beauty (if positive) and/or to ugliness (if
negative). Thus illusion, and hence
beauty/ugliness, is a lie. But it is a
lie that often poses as truth, a lie in which the Bible is rooted, compliments
of the Old Testament. For God as Creator
of the so-called Universe, meaning the Cosmos, is an illusion or, more
specifically, an illusory kind of God, both in terms of a stellar correlation
and the fact, well documented by me, of its superfeminine nature, a nature akin
to that of the 'Liberty Belle', which, if truth be told, is rather less divine
than diabolic, since germane to the space-time axis of noumenal objectivity at
the sensual level of spatial space.
IMMORAL:
Relating to that which, rooted in a vacuum, is objective and hence female, whether in relation to
noumenal or to phenomenal planes and/or axes in negative and positive, as well
as virtuous and vicious, modes. Hence
both crime and punishment are immoral, as are evil and goodness, their powerful
and glorious corollaries.
IMPRESSIVE:
Denoting the noumenally subjective nature of metaphysical will, the secondary
will of those affiliated, through divine power, to time-space evolution.
INDIVIDUALISM:
Corresponding to the absolutism of elemental particles and/or wavicles,
individualism has specific applicability to time and/or space, and is
accordingly supra-worldly in its devility and/or divinity. Individualism is therefore an upper-class
noumenon, with particular reference to metachemical science (cosmology) on the
one hand, that of diabolic (superfeminine and/or subfeminine) individualism,
and to metaphysical religion (transcendentalism) on the other hand, that of
divine (submasculine and/or supermasculine) individualism.
INFERNAL:
Denoting the noumenally objective nature of metachemical soul, the secondary
soul of those affiliated, through hellish contentment, to space-time
devolution.
INNER:
Concerned with what is sensible and 're-born' as opposed to sensual and 'once
born', the inner can be objective or subjective, female or male, as well as, in
a wider sense, negative or positive.
INTELLECTUAL
ACTIVITIES: To contrast the physical will of reading with the physical spirit
of speaking (from a prepared text, i.e. a book) in relation to the sensible
vegetative (cerebral) not-self and selflessness (voluminous soma/supersoma),
and each of these 'secondary' intellectual activities, germane to phenomenal
subjectivity, with the physical ego of thinking and the physical soul of
writing (to a blank page) in relation to the 'primary' intellectual activities
of the sensible vegetative self (voluminous psyche/subpsyche) in both its
unredeemed and redeemed modes. Hence
'vegetative speaking' (not to be confused with 'watery speaking', i.e. speaking
independently of a prepared text) stems from vegetative reading, as physical
spirit from physical will, whereas vegetative thinking (not to be confused with
airy thinking, or meditating) leads to vegetative writing, as physical ego to
physical soul - knowledge to pleasure in positive contexts (both primary and
secondary), and ignorance to pain in negative contexts (both primary and
secondary).
INTROVERT:
Someone more disposed to the inner than to the outer, to sensibility than to
sensuality. Introversion is more likely
to be Christian than Heathen, as well as male than female.
ISLAM:
Alternative name given to Mohammedanism, a Creator-based religion deriving from
both Judaism and Mohammed, the self-styled prophet of Allah, the Moslem concept
of God. Islam is a mode of religious
fundamentalism that acknowledges monotheism and demands strict obedience to the
'will of Allah'.
J
JEHOVAH:
The Jewish concept of God, analogous to the Moslem 'Allah' and to the Christian
'Father', Jehovah is a Creator-God to be worshipped by His '
JEWS: A
people of, by and large, Semitic origin who adhere, officially or unofficially,
to Judaism, Jews are consequently distinct from Christians and Moslems, but
similar to them to the extent that they are a 'people of the Book' for whom the
concept of God is rooted in cosmic monotheism, having reference to the notion
of 'Creator'.
JOY: Having
reference to the positive quantitative and essential manifestations of protons
and/or protinos, joy has a noumenally subjective correlation, as applying to
the airy realm of metaphysics, and is the heavenly redemption of the Divine,
whether in relation to the secondary context of metaphysical spirit (molecular
particles) or to the primary context of metaphysical soul (elemental wavicles),
in sensuality no less than in sensibility.
JUDAISM: A
monotheistic religion which is concerned with the worship of Jehovah, the
Jewish concept of Creator, Who is deemed responsible for creating not only the
world but the cosmos in general. God,
for Judaists, is an Almighty Being Who acts upon the world or worlds He has
created.
JUDGEMENT:
For the People to decide, in due course, whether or not there will be a
'Kingdom Come', and then for Social Transcendentalism to follow through such a
decision, if positive, with measures designed to remove outmoded and obsolete
institutions and values, particularly with regard to conventional religion. Thus the People must decide whether or not
they want religious sovereignty, the sovereignty I have to offer through Social
Transcendentalism, and then vote accordingly, passing, it may be, from 'sins
and/or punishments of the world' to the otherworldly salvation germane to
'Kingdom Come'. Then and only then will
it be possible for the equivalent of the Second Coming, a Messianic
Superchrist, to implement change on their behalf, removing from his society
those factors, including obsolete religion or religious beliefs, which are no
longer relevant. But Judgement is also
something that the People and, I hope, the Gaelic people in particular, will
first be involved in, with regard to the study of my works and due acknowledgement
of my Messianic credibility. For the
people concerned must know what they would be voting for, and why! Judgement is a double-sided process, not just
a one-sided evaluation of the world by the philosopher in question, who, on the
strength of this and other such works, may have ample reason to think of
himself in Messianic terms, but who nevertheless requires public confirmation
of his self-assessment, if it is to amount to anything tangible.
JUSTICE:
Adhering to the principle of 'an eye for an eye and a tooth for a tooth',
justice is a feminine, or phenomenally objective, concept that stands at a
chemical, and thus watery, remove from the vegetative physics of 'turning the
other cheek', as germane to Christian masculinity. It is not by mere coincidence that the symbol
of justice happens to be a woman, or feminine figure, weighing crime and
punishment in her scales; for women are adept at dispensing justice, whether as
punishment of crime or the just retribution of cruelty. For the feminine aspect of life, adhering to
a watery mean, tends to shift between the particle/wavicle poles of punishment
and justice or, rather, justness, adroitness, cleverness, and other such
spiritual variations upon a purgatorial theme, be it negative, and realistic,
or positive, and nonconformist.
K
KINDNESS:
Attribute of the metaphysical soul, and hence of Heaven or heavenly feelings,
kindness is the emotional counterpart to grace, as joy to truth or Heaven to
God, being the essence of wisdom. Only
that man who embraces metaphysics, whether sensually or sensibly, on a
submasculine or a supermasculine basis, can be genuinely kind, and hence
wise. The metaphysical spirit, the
airwaves and/or breath, is also kind, albeit on secondary terms in contrast to
the soul.
'KINGDOM
COME': Name given to the coming time of the Superchrist's Messianic reign,
during which the concept of religious sovereignty will be democratically
endorsed by a variety of progressive peoples, and the sovereignties of the
world, including the political, accordingly be overcome, i.e. consigned to the
rubbish bin of history. Social
Transcendentalism is the ideological front for the advocacy and advancement of
religious sovereignty in the People, and 'Kingdom Come' has specific reference,
in the short-term, to what I have elsewhere called a Gaelic federation of
KNOWLEDGE:
Apparent and/or qualitative attribute of, in particular, physical elements
and/or elementinos, viz. neutrons and/or neutrinos, stretching from massive
mass to voluminous volume in mass-volume evolution, the vegetative axis per se
of phenomenal subjectivity. Knowledge is
a positive manifestation of the masculine, whether in secondary terms with
regard to physical power (elemental particles) or in primary terms with regard
to physical form (molecular wavicles), the difference between unholy evil and
unholy folly, physical Father and Son (in Christian terms).
L
LEADER: The
leader should, by definition, be metaphysical, and the self-styled architect of
Social Transcendentalism most certainly considers himself to be metaphysical,
not physical (and prone to representation), nor chemical (and prone to
governance), still less metachemical (and prone to rule). Leadership should be first and foremost a
religious attribute, the attribute of religious persons, particularly when
those persons happen to be genuinely religious, and thus metaphysical.
LEFT:
Politically or ideologically speaking, the Left is on the female side of the
gender divide, and is therefore affiliated to libertarianism, whether in
moderate or in extreme terms, that is to say, whether with regard to the
phenomenal objectivity of water or to the noumenal objectivity of fire, in
sensibility no less than in sensuality.
When politics is 'true' to itself (and not 'bovaryized') it will be left
wing, or parliamentary. Likewise, when
science is 'true' to itself (and not 'bovaryized') it will be extreme
left-wing, or cosmological. For whereas
the per se of politics, being watery, is phenomenal, the per se
of science, being fiery, is noumenal.
Thus do libertarians and ultra-libertarians exemplify political and
scientific per se standings respectively, in keeping with their
objective, or female, natures.
LIBERTARIAN:
The antithesis to conservative, libertarianism can be either extreme (and
noumenal) or moderate (and phenomenal), but either way it is a female attribute
which follows from an objective premise, whether in relation to sensuality or
to sensibility or, indeed, to negative or positive manifestations of each. Thus libertarians are prone to objective
divergence and/or convergence on either noumenal or phenomenal planes, with a
penchant, in consequence, for freedom, the freedom of the female side of life to
be 'true' to itself without regard to or threat of male constraints such that
follow, by contrast, from a subjective disposition. Libertarians are politically of the Left, and
are usually of a secular rather than a religious orientation. Those disposed, in upper-class fashion, to
noumenal objectivity will be ultra-libertarian, and hence extreme left, or
communistic; while those more disposed, in lower-class fashion, to phenomenal
objectivity will be libertarian, and hence moderate left, or socialistic. Either way, one is dealing with a female
stance in life, a stance that is diabolic in the one context and feminine in
the other. In elemental terms, both fire
and water are libertarian after their different fashions, the one noumenally
and the other phenomenally, as germane to metachemistry and to chemistry.
'LIBERTY
BELLE': Secular symbol of negative freedom within the sensual context of
noumenal objectivity, the '
LIGHT:
Spiritual manifestation of photon elements which, in conventional contexts,
diverge through spatial space as from a vacuum, whether naturally (cosmic) or
artificially (electronic). Light is a
primary mode of Hell whose glory is infernal, given its metachemical
correlation. This applies as much in
positive terms to sight-light, which is spiritual love, as in negative terms to
cosmic light, which is spiritual hatred, not to mention to their artificial
counterparts, the light of cameras on the one hand and of light-bulbs on the
other hand. Either way, light is good
rather than evil, since of the spirit as opposed to the will. But goodness can be negative or positive.
LIGHTNESS:
Quantitative attribute of air, as of airwaves (sensuality) and the breath
(sensibility), lightness is germane to metaphysical spirit.
LIMBO:
Context of compromise between Heaven and Hell, which is to say, noumenal
objectivity and noumenal subjectivity.
The noumenal counterpart, in short, to the world.
LITERATURE:
Common term for all literary activity ... from poetry and drama to fiction and
philosophy, although modern usage tends to favour fiction, especially novels
and short prose. However, it is my
belief that literature is that branch of the fine arts which has a chemical,
and therefore feminine, correlation, in keeping with its watery bias, e.g. the
tongue for speaking with and ink for writing with. In fact, I incline to regard drama as the per se
mode of literature, in view of its reliance on the tongue for purposes of
speech, and to conceive of the other modes of literary activity, viz. poetry,
fiction, and philosophy, as 'bovaryizations' of literature germane to a
fundamentally watery approach to each of the other elements, viz. fire in the
case of poetry, vegetation in the case of fiction, and air in the case of
philosophy. Thus literature, in the
broadest sense, is the civilized art form par excellence, as distinct,
in its own way, from the barbarism, comparatively speaking, of art (principally
painting) as the naturalism of sculpture from the culture of music. Currently, however, it is the
quasi-vegetative 'bovaryization' of literature, viz. fiction, which most
typifies literary production, particularly in its novelistic mode. This is, together with drama, a worldly
manifestation of literature, and the world, with its feminine/masculine
compromises, still exists, not having been 'overcome' by otherworldly
alternatives of the type that would make philosophy the principal literary
genre.
LITERARY
SUBDIVISIONS: Literature conceived as being subdivisible into drama, the
chemical per se of literature; poetry, the quasi-metachemical
'bovaryization' of literature; philosophy, the quasi-metaphysical
'bovaryization' of literature; and fiction, the quasi-physical 'bovaryization'
of what, in relation to literature proper, viz. drama, is a chemical art form par
excellence.
LOWER
CLASS: Only the phenomenal objectivity of chemistry and the phenomenal
subjectivity of physics qualify for lower-class standings, the one in relation
to the governing class of volume-mass devolution, viz. democrats
(parliamentarians) and bureaucrats (local government), the other in relation to
the representing class of mass-volume evolution, viz. technocrats and
plutocrats. Thus the lower class are
always phenomenal, never noumenal.
LOVE:
Having reference to the positive quantitative and essential manifestations of
photons and/or photinos, love has a noumenally objective correlation, as
applying to the fiery realm of metachemistry, and is the hellish redemption of
the diabolic, whether in relation to the primary context of metachemical spirit
(molecular particles) or to the secondary context of metachemical soul
(elemental wavicles), in sensuality no less than in sensibility.
LSD:
Synthetic hallucinogen with ability to modify consciousness in the direction of
visionary hallucinations and spatial displacements. One of a number of drugs that have been
seriously considered for spiritual use in 'Kingdom Come', with particular
reference to the second tier of my projected 'triadic Beyond', duly
subsectioned to embrace, besides physics and metaphysics, a chemical context in
which some vegetative transmutation of chemistry would be applicable, thereby
allowing the feminine aspect of a broadly humanist tier to receive due chemical
attention.
LUNAR: Phenomenally
objective disposition of the moon which is the negative, or geologic,
manifestation of volume, with specific reference to volumetric volume. A guarantor and standard of negative freedom
within phenomenally objective parameters, such as those accruing, in secular
terms, to parliament.
M
MAGIC:
Appertaining to the noumenal objectivity of space-time devolution, magic is a
metachemical attribute primarily concerned with appearances, whether in
relation to beauty (positive) or to ugliness (negative), the former 'white'
(fundamentalist) and the latter 'black' (materialist). Thus magic has diabolic associations, in
keeping with its instinctual (wilful) basis in metachemical power.
MALE: This
term is used by me to imply or embrace both masculine and divine (submasculine
in sensuality, supermasculine in sensibility) alternatives on the subjective
side of the gender divide, and is therefore not synonymous, in my philosophy,
with the masculine, or man, alone, although it can refer to either the masculine
or the divine, depending on the context.
For that which is male embraces both the phenomenal planes 'down below'
space and time, and the noumenal planes 'up above' volume and mass, if solely
in relation to mass-volume evolution (masculine) and to time-space evolution
(divine). It is therefore antithetical
to everything and anything female.
MAN: Not to
be confused with God, man is phenomenal where God is noumenal, sinful where God
is graceful and knowledgeable where God is truthful. But man is also subjective, and thus on the
secondary side, in overall terms, of the elemental divide, the side which
embraces vegetation (in the masculine) and air (in the divine). Man is the fruit of woman who nonetheless
goes, or has the capacity to go, beyond woman, to outdo woman, in relation to
the possibility of attaining to God.
Most men, however, remain men, which is to say, masculine, at a
phenomenal shortfall, in lower-class subjectivity, from the Divine, and
therefore fated to remain sinful and knowledgeable, whether carnally or
intellectually. Christianity is the
religion par excellence of man, not God, and the revenge of man upon God
or godly individuals, since when God is reduced to man or when, alternatively,
man is hyped to God, then what follows is less truth than the subversion of
truth by knowledge, of God by man, as, in emotional terms, of joy by pleasure,
kindness by meanness, and heavenliness by earthliness. Consequently religion, which when genuine
should be concerned with truth, is subordinated to economics, and
world-affirming phenomenality is the lower-class result, a result that, in
pandering to the masculine meek, excludes world-defying otherworldliness from
its brief, considering that man is then the measure of all things, and all
things must accordingly bow to him. From
the genuinely philosophical standpoint, however, which is that of truth, man is
indeed something that should, in Nietzsche's phrase, 'be overcome', if truth is
to prevail in the interests of God, which is to say, the superman, the
transcendence of the earth, and therefore of the all-too-human reign of man
upon it, to the detriment, if not exclusion, of Heaven.
MARS:
Planet corresponding to masculine sensibility and thus to voluminous volume,
Mars is the sensibly negative manifestation, par excellence, of
phenomenal subjectivity, and is therefore a geologic entity responsible for or
associated with the sensible mode of ignorance and pain.
MASCULINE:
Relating to a vegetative elemental parallel, the masculine ascends from mass to
volume in mass-volume evolution, and is therefore germane to a phenomenally
subjective order of binding. Masculinity
is the elemental antithesis of femininity, which is watery, but it is also a
lower-class position compared to divinity, as that which stretches in
time-space evolution from submasculinity to supermasculinity, metaphysical
sensuality to sensibility, just as femininity is lower-class compared to
devility, or that which stretches in space-time devolution from superfemininity
to subfemininity, metachemical sensuality to sensibility. Therefore the masculine is a worldly - and
physical - shortfall from divine otherworldly possibilities, a shortfall which,
being vegetative, has an earthly correlation, in keeping with its mundane
nature. Whether one is masculine in
sensuality (massive) or sensibility (voluminous), one is centred in knowledge
and pleasure (if positive) and/or ignorance and pain (if negative), since man
is ever, in his masculinity, torn between phenomenal modes of form and contentment
in the self, of vegetative ego and soul, as between phenomenal modes of power
and glory in the not-self and selflessness ... of vegetative will and spirit,
ascending, in mass-volume evolution, from phallus to brain in organic
positivity (personal) and/or from the terrestrial earth to the planet Mars in
inorganic negativity (geologic). Thus
the masculine is both sinful in ego and will, the former in primary terms and
the latter with regard to a secondary manifestation of sin, and mean (stupid,
maladroit, grave, unjust, etc.) in soul and spirit, the former in primary terms
and the latter with regard to a secondary manifestation of meanness. Man is indeed something that should be
overcome (Nietzsche), though only in God is this ultimately possible.
MASS: Bottom
plane of existence which stretches from the phenomenal subjectivity of massive
mass (masculine) to the phenomenal objectivity of massed mass (feminine),
thereby embracing both vegetation and water.
On the masculine side of the gender divide, mass is the sensual mode of
vegetation; while on its feminine side mass is the sensible mode of water. Either way, the connection between mass and
the masses and/or the Mass, i.e. Eucharist, is incontestable, and testifies to
the worldly nature, in earth and purgatory, of the plane in question.
MATERIALISM:
Root 'ism' in life, as in the Cosmos, which is affiliated, in negative fashion,
to metachemistry above all other elements, with an elemental particle subatomic
bias that attests to its rudimentary and primal nature. Of course, there is a materialism of
chemistry, as of physics and metaphysics, but they are 'bovaryizations' of
materialism compared to and/or contrasted with its metachemical manifestation
in the photon (sensuality) and/or photino (sensibility). Thus in broadly elemental terms, materialism
is of fire rather than of water, vegetation, or air, but it is the metachemical
fire, above all else, which is its per se mode.
For there is nothing more basic than the elemental particle photons of
metachemistry! Now if fundamentalism is
the positive and organic mode of metachemistry, then materialism is very much
its negative and inorganic mode, the mode deriving, in stellar and/or Venusian
terms, from the cosmic as opposed to the universal. The 'Liberty Belle' is thus the symbolic
embodiment of sensual materialism, and all that, in consequence, which affirms,
in 'once-born' fashion, negative noumenal freedom, or cosmic
ultra-libertarianism. Materialism is
therefore the worst of all possible devils and/or hells.
MATERNAL:
Denoting the phenomenally objective nature of chemical soul, the secondary soul
of those affiliated, through purgatorial contentment, to volume-mass
devolution.
MEDITATION:
Process by which the breath is acknowledged and consciously pursued to the ends
of self-transcendence, i.e. the transmutation, within inner metaphysics, of ego
into soul via will and spirit, with
joyful self-realization as its heavenly reward.
Thus meditation of this order, often termed 'transcendental meditation'
to emphasize its transcendent or metaphysical nature, both confirms and
encourages the achievement of maximum sublimated soul, of first-rate, or
metaphysical, soul or rather, oversoul by those who, being sensibly
metaphysical, have the ability to rise to godly and heavenly heights of
metaphysical sensibility, achieving the redemption of the former in the
latter. I call these practitioners of TM
supermen, for it is only the existence of a supermasculine ego which binds one
to inner truth in the first place, an ego at once sensibly metaphysical and
divine, and from which a joyful sensibility can be experienced, once the ego is
superseded by soul via will and spirit, in due process of meditating.
MERITOCRATIC:
Persons who relate to the sensible metaphysics of spaced space, being disposed
to transcendental meditation and to supermasculine self-acknowledgement, are
avowedly meritocratic, and thus of an ultimate class position which is the
salvation, on the time-space axis, of the theocratic, or those who, in their
submasculine subjectivity, relate more to sequential time and its aural
metaphysics, viz. music. Meritocrats
are, by definition, atheistic, for they are their own divinities in what
amounts to an ultimate 'kingdom within', a kingdom of Superchristian salvation.
METACHEMICAL:
The Cupidian axis of space-time devolution, whether negatively (cosmic) or
positively (universal), metachemistry is the fiery element of noumenal
objectivity, and metachemical positions are either materialist (negative) or
fundamentalist (positive), and thus ever germane to different manifestations,
in sensuality and sensibility, of the Devil and Hell, of superfeminine and/or
subfeminine alternatives. That which is
metachemical is ever anterior to the chemical, relatively antithetical to the
physical, and absolutely antithetical to the metaphysical, like art (painting)
to music. The most basic (negative)
and/or least advanced (positive) element, the photon in sensuality and the
photino in sensibility, is metachemical.
METACHEMICAL
ELEMENTS/ELEMENTINOS: Photons/photinos are the metachemical
elements/elementinos par excellence, and therefore those which, when most of
themselves in the elemental particles of their fiery appearances, are of
space-time devolution.
METACHEMICAL
SALUTES: Salutes such that parallel space-time devolution in the noumenal
objectivity of their autocratic-to-aristocratic absolutism, from the
extended-hand/raised arm of spatial space to the extended-hand/bent arm of
repetitive time.
METAPHYSICAL:
One might describe time-space evolution as the counter-Cupidian axis, since it
is the axis of metaphysics and thus of that which is noumenally subjective,
like idealism (negative) and transcendentalism (positive), in both sensuality
and sensibility, the former having an elemental reference to protons and the
latter to protinos, the least basic (negative) and/or most advanced (positive)
elements/elementinos. Be that as it may,
the metaphysical is ever airy, or gaseous, and the setting, in consequence, for
God and Heaven, truth and joy, not to mention, in cosmic terms, their negative
counterparts, falsity and woe. Either
way, metaphysics is as far removed from metachemistry as music from art or
being (in its per se mode) from doing (in its per se mode), first-rate soul
from first-rate will.
METAPHYSICAL
ELEMENTS/ELEMENTINOS: Protons/protinos are the metaphysical
elements/elementinos par excellence, and therefore those which, when most of
themselves in the elemental wavicles of their airy essences, are of time-space
evolution.
METAPHYSICAL
SALUTES: Salutes such that parallel time-space evolution in the noumenal
subjectivity of their theocratic-to-meritocratic absolutism, from the
clenched-fist/bent arm of sequential time to the clenched-fist/raised arm of
spaced space.
MILLENNIUM:
Coming time of the Second Coming, identified by me with the reign of Social
Transcendentalism in 'Kingdom Come', both human and, subsequently, post-human.
MIND: There
is besides the conscious mind both a superconscious mind and a subconscious
mind. For mind is associated with the
self psychically, as psyche, and the self, as I have oft repeated, is traceable
to the central nervous system and/or brain stem. Hence mind can be conscious, superconscious,
or subconscious, though in strictly psychic terms it is the superconscious
which is mind per se, since mind transcends the ego, or conscious, while
remaining distinct from the subconscious, or soul, which is that aspect of
psyche which appertains to the self most profoundly.
MOHAMMEDANISM:
Christian misnomer, in a sense, for the religion of Islam, which is less rooted
in Mohammed, the prophet of Allah, than in Allah, the Moslem God, Who shares a
metachemical status, as 'First Mover', with Jehovah, the Judaic God, albeit
from the standpoint, so I maintain, of sensibility rather than sensuality, and
of sensibility in relation to time (repetitive). For if the sensuality of space (spatial) is
Judaic, then the sensibility of time is Islamic, and different religions
Mohammedanism and Judaism assuredly remain, even though they are united in
their opposition, from different points of view, to the sensuality of time
(sequential), viz. Satan, not to mention to the Christian transmutation of
Satan into the Father, Who, unlike both Jehovah and Allah, connives at a
non-triangular hierarchy, in the Catholic manner. But whereas the Father is merely tangential
to Christ in the Christian religion, Mohammed, by contrast, is tangential to
Allah in the Islamic faith, since Islam, like Judaism, is much more of a
Creator-based religion than Christianity, the only 're-born', or Saviour-based,
religion of its kind. Hence the
misunderstandings that often arise in connection with the use of the term
Mohammedanism by Christians, who imagine that Mohammed is as important to Islam
as Christ to Christianity. In reality,
that is far from being the case, and the greater prominence of cosmic factors
to the Middle East was largely responsible, I do not doubt, for ensuring that
Allah, the Creator-God, would always remain the focus of worship.
MOLECULAR:
The relativistic counterpart to elemental, the term 'molecular' has reference
to quantity and to quality as opposed to appearance or to essence, and is
therefore more usually associated with politics and economics than with science
or religion. Things can be molecular in
relation to either particles (quantitative) or wavicles (qualitative) in any of
the elements, both conventional and radical, as well as in their sensible
counterparts, the elementinos.
MOON: If
the sun is submasculine in its noumenal subjectivity of a sensual, or 'once
born', order, then the moon is arguably feminine in its sensual order of
phenomenal objectivity, corresponding, on a planar basis, to volumetric volume,
the volume that rules or, rather, governs the tides. Certainly the moon, like the sun, is a
negative, or inorganic, entity, with a geologic correlation appropriate to its
phenomenal limitations as the negative basis, in all probability, of both
weakness and humility, those negative feminine attributes of a realistic
orientation, an orientation which favours freedom in relation to negative
phenomenal objectivity, in this instance in its sensual, or 'once born',
manifestation.
MUSIC: In
elemental terms music is the metaphysical art form par
excellence, though in relation to the four planes it is the art form of time
par excellence, with particular reference to sequential time, the time
of Satan and/or the Father, not to mention (in arguably more positive terms) of
David and/or St Joseph. Music causes air
to vibrate, and vibrations travel on the airwaves.
MUSICAL
ELEMENTS: Sense in which music corresponds to the cardinal elements in terms of
four main categories, viz. Jazz, Pop, Classical, and Folk, with Jazz
corresponding, in the fiery magic of its percussive bias, to metachemistry; Pop
corresponding, in the watery gnosticism of its vocal bias, to chemistry;
Classical corresponding, in the vegetative classicism of its strings bias, to
physics; and Folk corresponding, in the airy mysticism of its wind or, more
correctly, pipes bias, to metaphysics.
Thus, broadly speaking, Jazz and Pop would correspond, in their noumenal
and phenomenal modes of objectivity, to the female side of life, with Classical
and Folk corresponding, by subjective contrast, to its male side on both
phenomenal and noumenal terms.
MUSICAL
SUBDIVISIONS: Music conceived as being subdivisible into pitch, the
metaphysical per se of music; melody, the quasi-physical 'bovaryization' of music;
harmony, the quasi-chemical 'bovaryization' of music; and rhythm, the
quasi-metachemical 'bovaryization' of what, in relation to music proper, viz.
pitch, is a metaphysical art form par excellence.
MYSTICISM:
Appertaining to the noumenal subjectivity of time-space evolution, mysticism is
a metaphysical attribute primarily concerned with essences, whether in relation
to truth (positive) or to falsity (negative), the former universal
(transcendentalist) and the latter cosmic (idealist). Thus mysticism has divine associations, in
keeping with its emotional basis in metaphysical contentment.
N
NATURE: The
vegetative element par excellence, nature stretches from the fleshy phallus to the
brain in organic terms and from the terrestrial aspect of the earth to Mars in
inorganic terms. This, at any rate, is
what, in phenomenal subjectivity, is quintessentially natural as opposed to
being effectively civilized (water), barbarous (fire), or cultural (air) in
either phenomenal objectivity, noumenal objectivity, or noumenal subjectivity,
as the case may be, although in a wider and somewhat qualified sense nature
embraces everything and anything, including fire (anti-natural if metachemical,
pro-natural if metaphysical), from water (supernatural) to vegetation (strictly
natural) and air (subnatural), in both organic and inorganic contexts. One can, however, distinguish between
objective nature on the female side of the gender divide and, by contrast,
subjective nature on its male side, the side not of fire and water but of
vegetation and air. For nature is
objective and subjective, female and male, as well as phenomenal (in volume and
mass) and noumenal (in space and time) both in positive and negative contexts
of sensuality and sensibility. The most
natural nature, however, is masculine, and therefore germane to the vegetative
aspect of life, with particular reference to the mundane realm of the world.
NATURAL:
That which is natural is physical, and hence vegetative, the element which
corresponds, in its classical qualities, to the ego per se,
or physical consciousness (psyche).
NATURALISM:
Naturalism differs from nature in my philosophy by being the negative
counterpart to humanism, and therefore the inorganic manifestation of
phenomenal subjectivity. In short, by
having reference to the terrestrial aspect of the earth, including the earth's
core, in sensuality and to the planet Mars in sensibility. In this respect naturalism is the subjective
antithesis to realism, its feminine counterpart.
NEUTRON/NEUTRINO:
The sensual and sensible manifestations of what I regard as a masculine
element/elementino par excellence, albeit of a conventional order that requires to
be distinguished, on the mass-volume axis of physical evolution, from deuterons/deuterinos,
as one might distinguish heathenistic men from their Christian (and more
radically masculine) counterparts, more especially in sensibility than in
sensuality. In fact, I tend to equate
neutrons/neutrinos with the elements/elementinos most underlining a Protestant
bias and deuterons/deuterinos with those most underlining a Catholic one,
although both alike appertain to the phenomenal planes of mass and volume.
NONCONFORMISM:
Generally applied to Puritan-type opposition to the Established Church, with
particular reference to the Church of England (Anglican), nonconformism is,
from the Social Transcendentalist standpoint, a positive manifestation of
phenomenal objectivity, whether in sensuality (volumetric volume) or in
sensibility (massed mass), and is therefore a distinctly feminine position, be
it with regard to science, politics, economics, or (more usually) to
religion. Thus nonconformism applies as
much to Catholicism as to Protestantism, being the organic manifestation, in
positivity, of volume-mass devolution.
Nonconformists conform neither to humanism (man) nor to fundamentalism
(the Devil), still less to transcendentalism (God), but remain resolutely
feminine in what amounts to an anti-Christian stance vis-à-vis either the Protestant
Christ (Anglican) or the Catholic Christ (Roman). In the one context, they are at the apex of
the inverted triangle of so-called Protestant solidarity, the configuration, par
excellence, of British civilization, whereas, in the other context, they are
at the base, in Marian vein, of a non-triangular hierarchy stretching via man
to God (albeit the 'once-born' God of a 'kingdom without', viz. the
Father). In neither context, however, is
there a conformism to Christ but, on the contrary, a kind of sensual Marianism
on the one hand and a sensible Marianism on the other hand, as regarding the
tongue (Protestant) and the womb (Catholic), with watery rather than vegetative
implications.
NOT-SELF:
Any organ of sensuality and/or sensibility which the self, or central nervous
system, makes use of in the course of its dealings with the world and even that
which, strictly speaking, is either anterior or posterior to the world. Examples normally cited in my work include the
eyes and the heart on the space-time axis of metachemical devolution, the
tongue and the womb on the volume-mass axis of chemical devolution, the phallus
and the brain on the mass-volume axis of physical evolution, and the ears and
the lungs on the time-space axis of metaphysical evolution. All these organs are identified as
not-selves, and they are embodiments of the will or, more precisely, each one
of them embodies a specific type of willpower which serves the self, be it in
connection with fire, water, vegetation, or air. There are also, in addition to these organic
manifestations of not-self, what have been termed inorganic manifestations of
not-self, and these include the stellar-to-Venusian axis of metachemical
devolution, the solar-to-Saturnalian axis of metaphysical evolution, the lunar-to-oceanic
axis of chemical devolution, and the terrestrial-to-Martian axis of physical
evolution, all of which are therefore either cosmic (noumenal) or geologic
(phenomenal) bodies. Where the organic
modes of not-self are positive, or supreme, these inorganic modes of not-self
tend to be negative, or primal, the preconditions, in short, of negative
energies. As the focus of the will, or
of willpower, the not-selves are more closely associated with evil than with
anything else, but of different types of evil depending on the kind of not-self
and its elemental correlation.
NOUMENAL:
Used by me to define that which pertains to space and time, whether in relation
to space-time devolution (metachemical) or to time-space evolution
(metaphysical), as opposed to volume and mass.
Consequently, both fire and air are noumenal elements, in
contrast to the chemical and physical elements (phenomenal) of water and
vegetation. And, being noumenal, they
are upper class as opposed to lower class.
O
OMEGA: This
term of Greek origin is used by me to define subjective as opposed to objective
contexts, whether in sensuality or in sensibility. Hence both noumenal subjectivity and
phenomenal subjectivity, the metaphysical and physical corollaries of
time-space evolution and of mass-volume evolution, are omega-orientated, even
though distinctions have to be drawn between the sensual, or 'once born', and
the sensible, or 're-born', manifestations of omega.
OMEGA
POINT: The goal and culmination of evolution in relation to the transcendental
Beyond, a 'point' as far removed, in conceptual constitution, from the
inception of devolution in the Cosmos as it is possible to conceive.... That
which is omega-most in sensibility at any given time is closest to this
envisaged culmination-point of evolution, a culmination-point originally
conceived of by Teilhard de Chardin, but considerably expanded upon by me in
the years and decades since.
'ONCE
BORN': Metaphorical term intended to differentiate the sensual and outer from
the sensible and inner, the latter of which has equally metaphorically been
identified with the concept of 'rebirth', though not in relation to
reincarnation, but solely on a Christian-like basis of male salvation, which
rises from sensuality to sensibility, vice to virtue, in due 're-born' terms.
OUTER: The
opposite of inner, this term has reference to sensuality as opposed to
sensibility, to 'once-born' contexts of outer sense as opposed to 're-born'
contexts of inner sense, and it applies to the subjective no less than to the
objective, in both negative and positive manifestations.
OVERSOUL:
Any mode of 'civilized', or sublimated, soul, whether loving, proud,
pleasurable, or joyful, such that results, on whatever elemental basis, from an
egocentric commitment to will and the spiritual transmutation of ego into mind,
from which superconscious extreme a psychic rebound to subconsciousness can be
anticipated, thereby achieving emotional redemption in oversoul, the sublimated
counterpart to the brute soul, or undersoul, of the self, which is id-driven
and therefore no more than a lustful response to instinct.
P
PAIN:
Having reference to the negative quantitative and essential manifestations of
neutrons and/or neutrinos, pain has a phenomenally subjective correlation, as
applying to the vegetative realm of physics, and is the earthly redemption of
the masculine, whether in relation to the secondary context of physical spirit
(molecular particles) or to the primary context of physical soul (elemental
wavicles), in sensuality no less than in sensibility.
PARTICLES:
Life (and antilife) is divisible, in both primary and secondary contexts,
between particles and wavicles, as between will and ego on the one hand, or
spirit and soul on the other hand, particles being germane to will and spirit
in elemental and molecular subdivisions of any given element, be it
metachemical, chemical, physical, or metaphysical. For particles are either apparent, and
wilful, or quantitative, and spiritual, being of the not-self in the one case
and of selflessness in the other, corresponding, that is to say, to somatic and
psychesomatic oppositions to self. In
the female elements of fire and water, particles are objective and primary,
whereas in the male elements of vegetation and air they are subjective and
secondary.
PATERNAL:
Denoting the phenomenally subjective nature of physical soul, the primary soul
of those affiliated, through earthy contentment, to mass-volume evolution.
PHENOMENAL:
Used by me to define that which pertains to mass and volume, whether in
relation to volume-mass devolution (chemical) or to mass-volume evolution
(physical), as opposed to space and time.
Consequently, both water and vegetation are phenomenal elements, in
contrast to the metachemical and metaphysical elements (noumenal) of fire and
air. And, being phenomenal, they are
lower class as opposed to upper class.
PHILISTINE
ELEMENT: Vegetation is the philistine element par
excellence, and therefore that which, in its physical thraldom, is
phenomenally subjective.
PHILOSOPHY:
The metaphysical branch of literature par excellence, philosophy
should be concerned with being and the pursuit of soul, as it ascends from
sensuality to sensibility in time-space evolution, passing from theocracy to
meritocracy. Although not the per se
discipline of literature, philosophy is or should be, when true to itself, noumenally subjective, since concerned,
ultimately, with God and Heaven, truth and joy.
It is my belief that Social Transcendentalist philosophy adequately
fulfils this requirement. However, we
should not overlook the negative requirement of concern with falsity and woe,
Antigod and Antiheaven in relation to antiphilosophy.
PHOTON/PHOTINO:
This element/elementino is regarded as having a fiery and therefore diabolic
connotation which places it in the sphere of space-time devolution. Thus both photons in sensuality and photinos
in sensibility are always noumenal, never phenomenal.
PHYSICAL
ELEMENTS/ELEMENTINOS: Neutrons/neutrinos are the physical elements/elementinos par
excellence, and therefore those which, in the molecular wavicles of their
vegetative qualities, are of mass-volume evolution.
PHYSICAL
SALUTES: Salutes such that parallel mass-volume evolution in the phenomenal
subjectivity of their technocratic-to-plutocratic relativity, from the
clenched-fist/arm-to-chest of massive mass to the clenched-fist/arm-to-head of
voluminous volume.
PLANE: Any
one of four horizontal levels, beginning at the lowest level with mass,
continuing with the (comparatively) low level of volume, continuing again with
the (contrastingly) high level of time, and culminating with the
(comparatively) highest level of space.
All such planes are divisible between centrifugal and centripetal
alternatives, in both objective (female) and subjective (male) contexts, the
former alpha and the latter omega.
PLEASURE:
Having reference to the positive quantitative and essential manifestations of
neutrons and/or neutrinos, pleasure has a phenomenally subjective correlation,
as applying to the vegetative realm of physics, and is the earthly redemption
of the masculine, whether in relation to the secondary context of physical
spirit (molecular particles) or to the primary context of physical soul
(elemental wavicles), in sensuality no less than sensibility.
PLENUM: The
opposite of a vacuum, plenums are at the centre of subjectivity, be that
subjectivity phenomenal (and masculine) or noumenal (and divine), and result in
curvilinear (circular) orders of divergence (sensuality) and convergence
(sensibility).
PLUTOCRATIC:
Being plutocratic is to be masculine in 're-born' as opposed to 'once-born'
terms, to be of voluminous volume as opposed to massive mass, and thus of
vegetation in sensibility as against sensuality. The plutocrat is therefore the masculine
counterpart to the technocrat.
POETRY: The
metachemical branch of literature par excellence, poetry should be
concerned with doing and the pursuit of will, as it descends from sensuality to
sensibility in space-time devolution, passing from autocracy to
aristocracy. Although not the per se
discipline of literature, poetry is or should be noumenally objective, being
concerned, fundamentally, with the Devil and Hell, beauty and love. In its negative, or inorganic, manifestation,
viz. antipoetry, it will, however, be primarily concerned with ugliness and
hatred, the Antidevil and Antihell.
POLITICS:
The chemical discipline par excellence, politics is everywhere based
in molecular particles, as that which is primarily concerned with the quantity
as opposed, like economics, to the quality of things. Thus it is the discipline par excellence
of the spirit, whether in chemistry, metachemistry, metaphysics, or physics,
and therefore more (relative to most) basic and/or less (relative to least)
advanced approach to life, depending on the context, i.e. whether negative or
positive. Politics generally denies man
when chemical, or parliamentary, because chemistry is the element of woman, as
of purgatory, though 'bovaryized' politics, of which the metachemical,
metaphysical, and physical are incrementally all examples, is less concerned
with the feminine aspect of things than with either the diabolic, the divine,
or the masculine aspects of them, according to whether authoritarian,
totalitarian, or republican values are at stake.
POSITRON/POSITRINO:
This element/elementino is regarded as having a watery and therefore feminine
connotation which places it in the sphere of volume-mass devolution, albeit as
the radical counterpart to electrons/electrinos. Thus both positrons in sensuality and
positrinos in sensibility are always phenomenal, never noumenal.
POST-HUMAN:
That which stretches beyond man and would, in the course of millennial time,
have been evolved out of what I like to think of as a cyborg transition, when
man is in the process of being technologically and religiously 'overcome', to
use a Nietzschean expression. Thus the
concept of superman is with me post-human, although I like to distinguish, on
the basis of a triadic Beyond, between three stages of post-human life, viz.
Superbeings, Supra-beings, and Ultra-beings, with nonconformist, humanist, and
transcendentalist manifestations of each within every tier of this projected
Beyond which ranges, on the above basis, from a stage antithetical to apes
(superbeing) to a stage antithetical to stars (ultra-being) via a stage
antithetical to trees (supra-being).
POWER:
Power, or willpower, is everywhere the evil root of life, whether that life is
metachemical, chemical, physical, or metaphysical. In fact, power ranges from being first-rate
in metachemistry and second-rate in chemistry to being third-rate in physics
and fourth-rate in metaphysics, thereby becoming progressively less evil the
further removed it is from its metachemical per se. Because power is an attribute of will, it
adheres to each of the organs of sensuality and sensibility, as well as, in
negative terms, to their inorganic counterparts on the cosmic and geologic
planes of noumenal and phenomenal primacy.
No life can exist or prosper without power, and hence evil, since the
will is fundamental to ego, spirit, and soul, as well as being the nearest
thing, in each of the not-selves, to the most basic manifestation of the self,
viz. the id. The four categories of
willpower, corresponding to each of the elements, are expressive, compressive,
depressive, and impressive, the former two objective and the latter two their
subjective counterparts. Hence
first-rate willpower is always noumenally objective in its expressiveness;
second-rate willpower always phenomenally objective in its compressiveness;
third-rate willpower always phenomenally subjective in its depressiveness; and
fourth-rate willpower always noumenally subjective in its impressiveness.
PRIDE:
Having reference to the positive quantitative and essential manifestations of
electrons and/or electrinos, pride has a phenomenally objective correlation, as
applying to the watery realm of chemistry, and is the purgatorial redemption of
the feminine, whether in relation to the primary context of chemical spirit
(molecular particles) or to the secondary context of chemical soul (elemental
wavicles), in sensuality no less than sensibility.
PRIMAL:
Whatever is primal is negative, and hence inorganic, whether in sensuality or in
sensibility. Hence not only primal
being, but primal doing, primal giving, and primal taking are equally eligible
for consideration as manifestations of an inorganic primacy, which ranges from
the cosmic to the geologic, as from noumenal to phenomenal elemental planes.
PRIMARY:
Denotes the principal aspects of an element as against its secondary, or
subordinate, aspects. Thus will and
spirit, corresponding to not-self and to selflessness, are primary in the
objective elements (of metachemistry and chemistry), whereas ego and soul,
corresponding to the self in its unredeemed and redeemed manifestations, are
primary in the subjective elements (of physics and metaphysics).
PRIMARY
COMPETITIVENESS: Extends, in female fashion, from elemental particles to molecular
particles in both sensual and sensible manifestations of metachemistry and
chemistry, as from metachemical science (cosmology) and politics
(authoritarianism) to chemical science (chemistry) and politics
(parliamentarianism), photons and/or photinos to electrons and/or electrinos.
PRIMARY
CO-OPERATIVENESS: Extends, in male vein, from molecular wavicles to elemental
wavicles in both sensual and sensible manifestations of physics and
metaphysics, as from physical economics (capitalism) and religion (humanism) to
metaphysical economics (corporatism) and religion (transcendentalism), neutrons
and/or neutrinos to protons and/or protinos.
PRIMARY
ELEMENTS: Fire and water, corresponding to the noumenal objectivity of
space-time devolution and to the phenomenal objectivity of volume-mass
devolution, are definable as primary elements, since they are rooted in
objectivity and accordingly reflect a female disposition to diverge
(sensuality) and/or to converge (sensibility) in rectilinear, or barbed,
fashion, as from a vacuum.
PRIMARY
SEX: Females, and by implication women, are regarded as primary rather than
secondary on account of their objective dispositions to diverge (sensuality)
and/or to converge (sensibility) in rectilinear, or direct, terms, such that is
due, in no small part, to a bias for fire and water over vegetation and
air. Hence females, including both
upper-class devility (superfemininity and/or subfemininity) and lower-class
femininity (upper and/or lower), are the primary sex, and will accordingly be
hegemonic over males whenever and wherever sensual, or 'once born', criteria
are paramount, as they are free to be in a secular, or heathenistic, age and/or
society.
PRIVATE:
That which is private can be so in both objective and subjective, female and
male, contexts, but will always be sensible (and inner) as opposed to sensual
(and outer).
PROGRESSIVE
DAMNATION: To fall, diagonally, from either spatial space to repetitive time in
space-time devolution (fiery) or from volumetric volume to massed mass in
volume-mass devolution (watery), as from eyes to heart in the one case,
avowedly Superheathen, and from tongue to womb in the other case, effectively
Heathen. Either way, a female
progression from virtue to vice, sensuality to sensibility.
PROGRESSIVE
SALVATION: To rise, diagonally, from either massive mass to voluminous volume
in mass-volume evolution (vegetative) or from sequential time to spaced space
in time-space evolution (airy), as from phallus to brain in the one case,
avowedly Christian, and from ears to lungs in the other case, effectively
Superchristian. Either way, a male
progression from vice to virtue, sensuality to sensibility.
PROTESTANTISM:
Unlike the Catholics from whom they heretically divided, Protestants are not
affiliated to a non-triangular hierarchy but to a triangular hierarchy, more
usually to an inverted triangle which has Puritans (Nonconformists) and
Presbyterians (Dissenters) at the apex and Anglicans (Anglo-Catholics) at the
base, pretty much as dispassionate and passionate modes of feminine sensuality
over masculine sensuality, or the tongue over the phallic-biased flesh. Thus Protestantism is not strictly Christian,
in the sense of a masculine hegemony deriving from the sensible rejection of
physical sensuality (as symbolized by the Crucifixion), but is effectively
heathenistic, with a feminine hegemony deriving from an affirmation of chemical
sensuality in rejection of (Christian and, by implication, Catholic)
sensibility. By rejecting chemical
sensibility, not to mention its physical counterpart, Protestantism paved the
way for the dominance of feminine over masculine elements which is
fundamentally anti-Christian, especially where nonconformism is concerned. The ultimate losers in this heresy are not
Catholics but Anglicans, since they are the ones who have to bear the brunt,
within the inverted triangle of so-called Protestant solidarity, of feminine
opposition to masculine/earthly criteria.
Pseudo-Christianity, in rejecting physical sensibility, became the victim,
in due course, of anti-Christianity, if not the Antichrist, who governs from
the phenomenally objective vantage-point of a feminine/purgatorial opposition,
necessarily watery, to vegetation.
PROTON/PROTINO:
This element/elementino is regarded as having an airy (gaseous) and therefore
divine connotation which places it in the sphere of time-space evolution. Thus both protons in sensuality and protinos
in sensibility are always noumenal, never phenomenal.
PSYCHE:
Ego, superego, and subego, or conscious mind, superconscious mind, and
subconscious mind, the intellectual, meditative, and emotional aspects of the
self, which can be more sharply differentiated in terms of ego, mind, and
soul. One ordinarily describes psyche in
terms of consciousness, whether 'ordinary', 'super', or 'sub', since psyche is
that which, rising above soma in wavicle transcendence of a particle base, is
by definition conscious and therefore psychic.
Like soma, however, psyche can be anti-natural, supernatural, natural,
or subnatural, depending on whether it is affiliated to metachemistry,
chemistry, physics, or metaphysics, viz. fire, water, vegetation, or air, and
can be known and judged accordingly.
PUBLIC:
That which is public can be so in both objective and subjective, female and
male, contexts, but will always be sensual (and outer) as opposed to sensible
(and inner).
PURITAN: If
Anglicanism is pseudo-Christian in its sensual disposition at the foot of the inverted
triangle of so-called 'Protestant solidarity', then Puritanism is
anti-Christian, meaning of a feminine or watery disposition which traditionally
prevails over Anglicans, in parliamentary-like vein, as the tongue over the
phallus, or 'once-born' Marianism over 'once-born' Christianism, so to
speak. But Puritanism couldn't govern
this inverted triangle of civilized bias were it not for Presbyterianism
alongside it, pretty much as rugby league alongside rugby union, or the Labour
Party alongside the Conservative Party, or a passionate tongue, corresponding
to a 'burning-cross' symbol, alongside a dispassionate tongue, corresponding,
by contrast, to a 'scales-of-justice' symbol, as germane to the abstract cross
of Puritanism and other related nonconformist denominations in which water
rather than fire is the prevailing element, in due feminine fashion. Certainly Puritanism is no friend, for all
the notion of 'Protestant solidarity' that obtains in some quarters, of
Anglicanism, and in the sensual, or 'once born', contexts to which we are
alluding, the heathenistic hegemony of feminine over masculine, of abstract
cross over concrete cross, complete with the crucified saviour, ensures that
the latter will continue to function as 'fall guy' for denigration (slag) from
'on high'. As a departure from what was,
in any case, a pseudo-Christian denomination, Puritanism paves the way for the
hell-like vituperations of Presbyterianism, as water and fire pull objective
rank on vegetation 'down below' and exclude, as far as possible, any
association with air, i.e. Catholicism, from fear of having their feminine
hegemony undermined.
Q
QUALITY: If
quantity is of the spirit, then quality tends to be of the ego, whether as the
vegetative, and hence masculine, per se of egocentricity or in
some 'bovaryized' manifestation having an alternative elemental
correlation. Unlike quantity, quality is
of the self rather than of selflessness, and corresponds to the
molecular-wavicle subdivision of any given element.
QUANTIFICATION:
The egocentric self is regarded as being subject to quantification when it
comes into contact, via the will, with the spirit, and is thereby stretched-out
on a superconscious limb, so to speak, from which it will rebound, as in a
process of reculer pour mieux sauter, in order to remain true to itself
and, indeed, achieve a deeper knowledge of itself than would otherwise be or
have been possible. Hence quantification
of self via selflessness is a precondition of emotional self, or soul.
QUANTITY:
Appertaining to the molecular-particle subdivision of any given element, the
spiritual aspect of things is ever quantitative, since quantity, like quality,
is relativistic, having reference to selflessness. In fact, the per se
of quantity is to be found in water, the feminine element par excellence,
and therefore women tend to exemplify quantity as opposed, in phenomenal terms,
to quality.
QUICKNESS:
Essential attribute of fire, quickness is germane to metachemical soul.
R
RACE:
Social Transcendentalism recognizes four main racial divisions, corresponding
to each of the elements, viz. fiery, or metachemical, reds; watery, or
chemical, whites; vegetative, or physical, blacks; and airy, or metaphysical,
yellows. Such correlations, while not
fanciful, should be regarded in the most general terms, since not all people of
any given race are the same and, besides, mixed-race persons defy neat
categorization in terms of any of the above-mentioned categories. Nevertheless, as a rough guide to racial
distinctions, an elemental analysis is not without merit, and would indicate
that whereas reds and yellows are noumenal, or upper-class races, whites and
blacks are phenomenal, or lower-class races, corresponding, as they generally
do, to mass and volume, as opposed, like reds and yellows, to time and space.
RADICAL:
Not conventional, like neutrons/neutrinos (masculine) and electrons/electrinos
(feminine) are described as being, but relatively unconventional in their more
Christian and less heathenistic dispositions - such is how I have customarily
defined deuterons/deuterinos (masculine) and positrons/positrinos (feminine).
REALISM:
Corresponding to the negative manifestation of phenomenal objectivity, realism
is therefore a feminine attribute, the watery nature of which stretches from
volume to mass in volume-mass devolution, the axis of lunar to oceanic primacy
in what amounts to a geologic precondition of weakness and humility, if not
humiliation in consequence of weakness having been exposed.
RECIPROCAL
DENIGRATIONS: Tendency whereby sexual denigrations, or denigrations usually
inspired by sexual organs and/or associations, real or imaginary, tend to be
either inter-phenomenal or inter-noumenal, as between so-called 'cunts'
(feminine) and 'pricks' (masculine) in the one case, and between so-called
'jerks' (diabolic, i.e. superfeminine to subfeminine) and 'bums' (divine, i.e.
submasculine to supermasculine) in the other case, with sensual contexts
generally following a female lead but sensible ones, by contrast, tending to
follow a male lead, given the virtuous advantages that accrue to females in the
former and to males in the latter. Thus
a 'sodd*** cunt' denigration as the logical retort to the anti-masculine
'fuck*** prick' denigration in the case of phenomenal sensuality, and a
'snogg*** jerk' denigration likewise as the logical retort to the
anti-submasculine 'frigg*** bum' denigration in the case of noumenal sensuality
... should be contrasted to a 'sodd*** prick' denigratory retort to the
anti-feminine 'fuck*** cunt' denigration in the case of phenomenal
subjectivity, and a 'snogg*** bum' denigratory retort to the anti-subfeminine
'frigg*** jerk' denigration in the case of noumenal subjectivity. Needless to say, all such sexual denigrations
stem from an association of 'fucking' with the plane of mass, of 'sodding' with
the plane of volume, of 'frigging' with the plane of time, and of 'snogging'
with the plane of space, 'jerks' duly
appertaining to space-time devolution with regard to the spatial sensuality of eye-based
'fiery snogging' and the repetitive sensibility of heart-based 'fiery
frigging'; 'bums' duly appertaining to time-space evolution with regard to the
sequential sensuality of ear-centred 'airy frigging' and the spaced sensibility
of lung-centred 'airy snogging'; 'cunts' duly appertaining to volume-mass
devolution with regard to the volumetric sensuality of tongue-based 'watery
sodding' and the massed sensibility of womb-based 'watery fucking'; and
'pricks' duly appertaining to mass-volume evolution with regard to the massive
sensuality of phallus-centred 'vegetative fucking' and the voluminous
sensibility of brain-centred 'vegetative sodding'. Inevitably people betray themselves not only
in terms of gender but also in terms of class and ethnicity ... through use of
a specific denigratory epithet, the usage of which is likely to be most
probable in association with scientific contexts or persons, more (relative to
most) probable in association with political contexts or persons, less
(relative to least) probable in association with economic contexts or persons,
and least probable in association with religious contexts or persons, given the
particle-based derivations of such vicious epithets and the correlations, in
consequence, of most particle/least wavicle with science, more particle/less
wavicle with politics, less particle/more wavicle with economics, and least
particle/most wavicle with religion.
REFLECTIVE:
Denoting the phenomenally subjective nature of physical ego, the primary ego of
those affiliated, through masculine form, to mass-volume evolution.
REGRESSIVE
DAMNATION: To fall, diagonally, from either volume to mass in mass-volume
evolution (vegetative) or from space to time in time-space evolution (fiery), as
from brain to phallus in the one case, and from lungs to ears in the case of
the other. Either way, a male regression
from virtue to vice, sensibility to sensuality.
REGRESSIVE
SALVATION: To rise, diagonally, from either time to space in space-time devolution
(fiery) or from mass to volume in volume-mass devolution (watery), as from
heart to eyes in the one case, and from womb to tongue in the case of the
other. Either way, a female regression
from vice to virtue, sensibility to sensuality.
RELIGION:
The metaphysical discipline par excellence, religion is
everywhere centred in elemental wavicles, as that which is primarily concerned
with the essence as opposed, like science, to the appearance of things. Thus it is the discipline, par excellence,
of the soul, whether in metaphysical, physical, chemical, or metachemical
terms, and therefore least basic (if negative) and/or most advanced (if
positive) approach to life. Religion
generally excludes or renounces the Devil when metaphysical, or transcendentalist,
because metaphysics is the element of God, as of Heaven, though 'bovaryized'
religion, of which physical, chemical, and metachemical religions are
incrementally all examples, is less concerned with the divine aspect of things
than with either the masculine, the feminine, or the diabolic aspects of them,
depending on the context, i.e. whether humanist, nonconformist, or
fundamentalist, the same of course applying to their negative counterparts.
RELIGIOUS
SOVEREIGNTY: Concept of ultimate sovereignty advanced by me in relation to
'Kingdom Come' (not least of all with regard to a prospective Gaelic federation
of Ireland, Scotland, and Wales), with a view to delivering the People, viz.
electorate, from 'sins and/or punishments (depending on their gender, ethnicity,
etc.) of the world' to the otherworldly context of the triadic Beyond, in which
religious sovereignty would find its institutional and practical
fulfilment. Thus the concept in question
is approximately equivalent to, though vastly different from, political
sovereignty, in that it is intended to deliver those who vote for it (provided
they constitute a majority) from the religious equivalent of political
authoritarianism (tyranny), viz. Creatorism, or the notion of God as Creator of
the Universe, etc., and thereby allow for a completely new, post-Christian
religious orientation based not in some external Creator-God but in the self,
whether in relation to the womb, the brain, or the lungs, depending on the tier
of the triadic Beyond. Such a concept of
God, especially concerning the self vis-à-vis the lungs, is the truest and, so
far as I am concerned, most genuinely divine concept there can ever be, and he
who achieves God in this way and experiences Heaven as the joyful redemption of
his ego is no longer man but superman, the ultimate 'Son of God'. Thus religious sovereignty is designed, first
and foremost, to allow the superman to live, even if this means that the
majority of men and women, conceived in worldly and therefore masculine and
feminine terms, must die to theism and its primitivistic adherence to the
concept of God as Creator of the Universe, etc.
It is also designed, this ultimate sovereignty, to allow the People to
be delivered from the sinfulness and/or punishment of their political
sovereignty and its judicial and economic concomitants, not to mention
Christian shortfalls from authentic grace (achieved through transcendental
meditation) due to the fulcrum of Christianity being in sin, in an effectively
vegetative and masculine lower-class condition having reference to knowledge
rather than truth; though in order to be delivered from such 'sins and/or
punishments of the world' they will have to be given the opportunity, under
Messianic auspices, to vote for religious sovereignty, thereby exchanging the
former for the latter. Only thus will
they, the People, be able to gravitate to 'Kingdom Come', the otherworldly
administrative and institutional framework in which religious sovereignty would
be the prevailing norm, with all the personal and universal advantages that
this would entail, including, not least of all, recourse to certain formerly
proscribed drugs and the institutionalized practice, where applicable, of
transcendental meditation. Thus
religious sovereignty would not only save people from the world (of political
and related sovereignties), it would deliver to the (triadic) Beyond those who,
in the event of a majority mandate, had opted to reject the world in the
interests of the salvation of their souls in the otherworldly context of
'Kingdom Come', as advanced and upheld by Social Transcendentalism, the
ideological philosophy of what is, in effect, a Superchristian dispensation.
RIGHT:
Politically or ideologically speaking, the Right are on the male as opposed to
the female side of the gender divide, and are therefore affiliated with
conservatism, whether in moderate or in extreme terms, that is to say, whether
with regard to the phenomenal subjectivity of vegetation or to the noumenal
subjectivity of air, in sensibility no less than in sensuality. When economics is 'true' to itself (and not
in a 'bovaryized' mode) it will be right wing, or capitalist. When religion is true to itself (and not in a
'bovaryized' mode) it will be extreme right-wing, or transcendentalist. For whereas the per se
of economics, being vegetative, is phenomenal, the per se of religion,
being airy, is noumenal. Thus do
conservatism (phenomenal) and ultra-conservatism (noumenal) exemplify economic
and religious per se standings respectively, in keeping with their
subjective, and hence male, natures.
ROUGHNESS:
Quantitative attribute of fire, roughness is germane to metachemical spirit.
S
SALUTING:
There is or would seem to be a salute for every element on every plane in both
sensual and sensible (not to mention negative and positive) contexts, a salute
which ranges from the Extreme Left (of a scientific parallel in relation to
elemental particles) to the Extreme Right (of a religious parallel in relation
to elemental wavicles) via the Moderate Left (of a political parallel in
relation to molecular particles) and the Moderate Right (of an economic
parallel in relation to molecular wavicles), whether with regard to
metachemistry, chemistry, physics, or to metaphysics. Crucially, saluting is divisible, on a gender
basis, between the objectivity of extended-hand salutes and the subjectivity of
clenched-fist salutes, the former female and the latter male. Both alike, however, apply to the plane of
mass, whereon the hand and/or fist is placed over the chest; likewise to the
plane of volume, whereon the hand and/or fist is brought to the head; likewise
to the plane of time, whereon the hand and/or fist is raised on a bent arm;
likewise to the plane of space, whereon the hand and/or fist is raised on a straight
arm. Now the angle at which either the
hand or the fist is held on any given plane will determine whether a molecular
or an elemental parallel is to be inferred, since whereas the former is
relativistic, the latter will be absolutist, and therefore less a matter of
parallel placement of the hand or fist to the person than of a right-angled
placement of it such that is at variance with the body or the arm, as the case
may be. Thus will a parallel placement
of the hand and/or fist suggest molecular symbolism, as germane to politics and
economics, while a right-angled placement of the hand and/or fist will suggest
an elemental symbolism, as germane to science and religion. Now since science is Extreme Left and religion,
by contrast, Extreme Right, it behoves one to argue that a right-angled salute
utilizing the left arm will be of a scientific persuasion, whether in objective
or subjective contexts, whereas its right arm counterpart, with hand and/or
fist held at right-angles to the body, will suggest a religious allegiance,
whether in connection with mass, volume, time, or space, depending on the
elevation of the salute ... from approximately horizontal to vertical via
diagonal and right-angled intermediate positions. Likewise, since politics is Moderate Left and
economics, by contrast, Moderate Right, at least in their per se
manifestations, it behoves one to argue that a parallel salute utilizing the
left arm will be of a political persuasion, whether in objective or subjective
terms, whereas its right-arm counterpart, with hand and/or fist held parallel
to the body, will confirm an economic allegiance, whether in connection with
mass, volume, time, or space, depending, once again, on the elevation of the
salute.... Thus saluting passes, I shall contend, from Extreme Left and
Moderate Left, with the use of the left arm, to Moderate Right and Extreme
Right, with the use of the right arm, whether in relation to sensuality or to
sensibility in both negative and positive contexts. With regard to this latter point (and without
going into too much detail) there will be certain angular and spatial variants
in the saluting methodology such that would enable one, somewhat pedantically
perhaps, to make fairly credible distinctions between the one and the other. However that may be, saluting in space-time
devolution (noumenal objectivity) will be extended-hand on raised-arm and no
less extended-hand on bent-arm; saluting in volume-mass devolution (phenomenal
objectivity) will be extended-hand on arm-to-head and no less extended-hand on
arm-to-chest; saluting in mass-volume evolution (phenomenal subjectivity) will
be clenched-fist on arm-to-chest and no less clenched-fist on arm-to-head; and
saluting in time-space evolution (noumenal subjectivity) will be clenched-fist
on bent-arm and no less clenched-fist on raised-arm.
SALVATION:
To rise, in vegetation and/or air, from sensuality to sensibility, as from mass
to volume in mass-volume evolution in the one case and from time to space in
time-space evolution in the other case, thereby achieving masculine and/or
divine orders, depending on the context, of 'rebirth', the former as from
phallus to brain, and the latter as from ears to lungs. Conversely, to rise, paradoxically, from
either mass to volume in volume-mass devolution (watery) or from time to space
in space-time devolution (fiery), as from womb to tongue in the one case, and
from heart to eyes in the other case.
Either way, a female regression from vice to virtue, sensibility to
sensuality, the regressive counterpart to male salvation from sensuality to
sensibility. Thus what suits the one
gender is detrimental to the other, bringing a corresponding order of damnation
in its train. For the Christ-like drive
by males towards salvation in sensibility brings damnation for females, while,
conversely, the Heathen-like drive by females towards salvation, or a return to
sensuality, brings damnation for males.
SARTORIAL
DISTINCTIONS: Social Transcendentalism recognizes four broad sartorial
categories, corresponding to each of the elements, viz. dresses, skirts,
trousers, and zippersuits. Dresses and
skirts, being female in their vaginal objectivity, are respectively
metachemical and chemical, whereas trousers and zippersuits, being male in
their phallic subjectivity, are respectively physical and metaphysical. Thus it could be contended that whereas the
diabolic and the feminine wear dresses and skirts respectively, the masculine
and the divine wear trousers and zippersuits respectively, after their
respective elemental fashions.
SATAN: Name
given to the Devil in Judeo-Christian and even Moslem cultures, wherein the
Devil corresponds to a 'Fallen Angel' from the Creator, or 'First Mover', and
therefore is regarded as a rebel against God.
Social Transcendentalism regards this as implying a stellar/solar
distinction between spatial space and sequential time, the superfeminine and
the submasculine, noumenal objectivity and noumenal subjectivity, metachemical
sensuality and metaphysical sensuality, and is inclined to identify the 'Fallen
Angel' context of Satan, corresponding to the solar, with a primal
manifestation of God, since God or godliness for it is always associated with
noumenal subjectivity, never with noumenal objectivity, which, by contrast, is
ever metachemical, and hence diabolic, as appertaining to the female side of
the gender divide, wherein things diverge (sensuality) and/or converge
(sensibility) in rectilinear (straight line) fashion, due to a vacuous
precondition. Hence the 'fall' of Satan
becomes the beginnings of godliness in the Cosmos or, at any rate, the Galaxy,
while that from which he is alleged to have 'fallen', viz. the 'First Mover',
or Jehovah, is regarded as more genuinely diabolic, since of a superfeminine
and therefore noumenally objective disposition, as germane to the stellar
plane. Paradoxically, it is Jehovah that
is a primal, or negative, manifestation of devility, with Satan, by contrast, a
primal manifestation of God. It is as if
a Nietzschean 'transvaluation of all values' has been brought to bear on this
subject, thereby exposing the lie at the roots of Judaic, Christian, and Moslem
civilizations, civilizations which fundamentally defer to a female hegemony in
due 'once-born' fashion.
SATURN: The
negative manifestation of sensible metaphysics, Saturn is conceived as a ball
of centripetal gas which is to cosmic (negative) metaphysics what the lungs are
to universal (positive) metaphysics.
There is no question but that Saturn is of a supermasculine disposition
in inner noumenal subjectivity, and corresponds, in planar terms, to spaced
space. One might describe Saturn as a
'Risen Angel' compared to or, rather, contrasted with the sun, since it
appertains to the plane of space rather than, like the sun, to the plane of
time, thereby according with the supermasculine as opposed to the submasculine,
to the noumenal subjectivity of spaced space as against the noumenal
subjectivity of sequential time.
SCIENCE:
The metachemical discipline par excellence, science is
everywhere based in elemental particles as that which is primarily concerned
with the appearance of things as opposed, like religion, to their essence. Thus it is also the discipline, par
excellence, of the will, whether in metachemistry, chemistry, physics, or
metaphysics, and consequently the most basic (if negative) and/or least
advanced (if positive) approach to life.
Science generally denies God when metachemical, because metachemistry is
the element of the Devil, as of Hell, but 'bovaryized' science, of which
chemistry, physics, and metaphysics are all examples, is less concerned with
the diabolic and correspondingly more concerned with the feminine, the
masculine, or the divine aspect of things, depending on the context.
SCULPTURE:
Relatively speaking, the vegetative, or masculine, art form par
excellence, which is centred in form and is thus the quintessence of
egocentricity, whether in mass or in volume, sensuality or sensibility, figures
or busts. Other types of sculpture, e.g.
ceramics, reliefs, carvings, could best be described as 'bovaryizations' of the
sculptural art form, as approximating to water, fire, or air from a necessarily
vegetative base. Sculpture is the
masculine counterpart, by and large, to literature, and should serve as a
suitable backdrop to music, given its physical properties.
SCULPTURAL
SUBDIVISIONS: Sculpture conceived as being subdivisible into figures, the
physical per se of sculpture; carvings, the quasi-metaphysical
'bovaryization' of sculpture; reliefs, the quasi-metachemical 'bovaryization'
of sculpture; and ceramics, the quasi-chemical 'bovaryization' of what, in
relation to sculpture proper, viz. figures, is a physical art form par
excellence.
SECONDARY:
Denotes the subordinate aspects of an element as against its primary
aspects. Thus ego and soul,
corresponding to the self in their unredeemed and redeemed manifestations, are
secondary in the objective elements (of metachemistry and chemistry), whereas
will and spirit, corresponding to the not-self and to selflessness, are
secondary in the subjective elements (of physics and metaphysics).
SECONDARY
COMPETITIVENESS: Extends, in male vein, from elemental particles to molecular
particles in both sensual and sensible manifestations of physics and metaphysics,
as from physical science (physics) and politics (republicanism) to metaphysical
science (ontology) and politics (totalitarianism), neutrons and/or neutrinos to
protons and/or protinos.
SECONDARY
CO-OPERATIVENESS: Extends, in female fashion, from molecular wavicles to
elemental wavicles in both sensual and sensible manifestations of metachemistry
and chemistry, as from metachemical economics (communism) and religion
(fundamentalism) to chemical economics (socialism) and religion
(nonconformism), photons and/or photinos to electrons and/or electrinos.
SECONDARY
ELEMENTS: Vegetation and air, corresponding to the phenomenal subjectivity of
mass-volume evolution and to the noumenal subjectivity of time-space evolution,
are definable as secondary elements, since they are centred in subjectivity and
accordingly reflect a male disposition to diverge (sensuality) and/or converge
(sensibility) in curvilinear, or circular, vein, as from a plenum.
SECONDARY
SEX: Males, and by implication men, are regarded as secondary rather than
primary on account of their subjective dispositions to diverge (sensuality)
and/or converge (sensibility) in curvilinear, or indirect, terms, such that is
due, in no small part, to a bias for vegetation and air over fire and water. Hence males, including both upper-class
divinity (submasculinity and/or supermasculinity) and lower-class masculinity
(lower and/or higher), are the secondary sex, and will only be hegemonic or,
more correctly, delivered from the dominance of females whenever and wherever
sensible, or 're-born', criteria are paramount, as they are bound to be in a
religious, or Christian, age and/or society.
SELECTIVE:
Denoting the noumenally objective nature of metachemical ego, the secondary ego
of those affiliated, through diabolic form, to space-time devolution.
SELF: The
self is both physiological and psychological/psychic, both the central nervous
system (including the brain stem) and those aspects of it which are
identifiable with psyche. Hence the self
is the deepest and oldest part of the total body, or, more precisely, is that
around which the various organs and structures of the body have formed in the
course of time. The self is the
beginning (physiologically) and the end (psychically), the brain stem/id
beginning and the ego/soul end, both of which avail of will and spirit,
not-self and selflessness, to achieve their respective goals, the former
unconsciously, the latter consciously.
But there is not just one self.
Selves come in different shapes and sizes, so to speak, from
metachemical and chemical to physical and metaphysical, and these differences
depend, to a significant extent, not only upon race and its elemental
correlations, but also upon such factors as gender and class, the latter of
which has a lot to do with build, viz. width and height. Each person has one self, but the world or
life is the arena in which the various types of self jostle and compete, after
their different elemental fashions.
SENSES:
Concerned with the outer rather than the inner, the senses have a bearing on
sensuality as opposed to sensibility, and are therefore identified by me with
'once-born' contexts, whether with regard to the eyes, the tongue, the phallus,
or the ears.
SENSIBILITIES:
Concerned with the inner rather than the outer, the sensibilities have a
bearing on sensibility as opposed to sensuality, and are therefore identified
by me with 're-born' contexts, whether with regard to the heart, the womb, the
brain, or the lungs.
SENSIBILITY:
That which pertains to the organs of inner sense, the sensibilities, and has a
're-born' connotation in consequence of its Christian-like nature, a nature
more advantageous to males than to females.
SENSUALITY:
That which pertains to the organs of outer sense, the senses, and has a 'once-born'
connotation in consequence of its heathenistic nature, a nature more
advantageous to females than to males.
SEXES:
Mankind are divisible between the objectivity of females, rooted in a vacuum,
and the subjectivity of males, centred in a plenum, with those on the one side
of the gender fence broadly corresponding to fire and water, evil and good, and
those on the other side of it broadly corresponding to vegetation and air,
folly and wisdom. Thus the sexes are in
no sense equal, or the same, but stand in a kind of antithetical relationship
to each other which is the source of both attraction and misunderstanding,
admiration and suspicion. In general
terms it could be said that women stem from the Devil, as from noumenal
objectivity, but that men, when not overly foolish, aspire towards or actually
achieve the noumenal subjectivity of God.
This is not, however, the worldly rule but, rather, the otherworldly
exception.
SEXUAL
SLANG: To contrast the 'snogging' of space, whether spatial or spaced, with the
'frigging' of time, whether sequential or repetitive, and each of these
noumenal sexual options with the 'sodding' of volume, whether volumetric or
voluminous, and the 'fucking' of mass, whether massive or massed.
SEXUALITY:
If heterosexuality is the sexuality of the world, or of an amoral compromise
between feminine and masculine, watery and vegetative elements, then
homosexuality and lesbianism are arguably post-worldly and thus less indicative
of a compromise between one aspect of the worldly totality and another ... than
symptomatic of the splitting asunder of such a compromise in the interests of
sexual deliverance from the world. This,
at any rate, would be the case where the strictly phenomenal planes of mass and
volume were concerned, though time and space would have less to do with
chemistry or physics, femininity or masculinity, than with metachemistry or
metaphysics, devility or divinity, as in the use of orgasm-oriented gadgets and
plastic inflatables (or so-called 'sex dolls'), the latter of which would be
more applicable, I feel confident, for those of a deeply metaphysical
disposition who preferred to ride air, so to speak, than to listen to it. Be that as it may, there is no doubt in my
mind that lesbianism, homosexuality, and inflatable intercourse are the modes
of sexuality that could be regarded as loosely paralleling the triadic Beyond,
wherein the world had been 'rent asunder', and both civilized femininity and
natural masculinity were subordinate to cultural divinity, like nonconformism
and humanism to transcendentalism.
Heterosexuality in such a context would be less than sexually reflective
of post-worldly and, indeed, otherworldly norms, as would various types of
correlative sex, including anal intercourse, masturbation, voyeurism, fellatio,
cunnilingus, etc, while reproduction would increasingly stem from science
rather than sex.
'SHADOW
SELVES': A rather Jungian term, but, nevertheless, one I shall persist in using
if only to define the particle-based 'shadows' to the wavicle-centred selves,
be those selves, or aspects of the self, egocentric, psycho-eccentric, or
psychoconcentric. Thus the unconscious
self or, more correctly, somatic not-self is the 'shadow self' to the conscious
self, as will to ego, while the supersomatic (psychesomatic) not-self
(selflessness) is the 'shadow self' to the superconscious self, as spirit to
mind, and the subsomatic not-self or, rather, self (for subsoma is the one kind
of soma affiliated to the self) is the 'shadow self' to the subconscious self,
as id to soul. In all cases, the 'shadow
self', or soma, is of a particle disposition, whether as will, spirit, or id,
while the self, or psyche, is of a wavicle disposition, whether as ego, mind,
or soul. The will is the particle
'shadow' of the ego, the spirit the particle 'shadow' of the mind, and the id
the particle 'shadow' of the soul, whatever the elemental context. To the extent that the 'shadow selves'
precede the higher selves, or psychic aspects of the self, it could be argued
that ego is no less dependent on the prior existence of will than ... mind upon
the prior existence of spirit ... and soul upon the prior existence of the
id. Thus the self requires the not-self,
whether consciously, superconsciously, or subconsciously, since consciousness
is only intelligible in relation to unconsciousness (somatic not-self),
superconsciousness only intelligible in relation to super-unconsciousness
(somatic selflessness), and subconsciousness only intelligible in relation to
sub-unconsciousness (somatic selfishness), even as it sets itself up against it
as that which stands to it in a superior, i.e. wavicle-centred,
relationship. Just as the ego oscillates
between the mind and the soul, superconsciousness and subconsciousness, so the
will, for its part, oscillates between the spirit and the id,
super-unconsciousness and sub-unconsciousness, oscillations which underline the
'conscious' oscillations of the psyche and keep them afloat. For no sooner does the conscious self react
from superconsciousness to subconsciousness than the somatic not-self reacts
from somatic selflessness to somatic selfishness, spirit to id, prior to
returning, at the ego's behest, to will.
In fact, consciousness follows from unconsciousness, not vice versa,
since 'structure' precedes or underlies 'superstructure', soma the psyche. Speaking in quasi-Schopenhauerian terms, one
could argue that if the world is not exactly divisible between will and
representation (idea), it is certainly divisible between will and ego, since
the id, or subwill, is the 'shadow self' of the soul, or subego; the will is
the 'shadow self' of the ego; and the spirit, or superwill, is the 'shadow
self' of the mind, or superego.
SIN: Sin is
vegetative, and hence masculine, not watery, fiery, or airy, but physical and
associated, one way or another, with knowledge.
Sin is just as evident in sensibility as in sensuality, in 're-born' as
in 'once-born' contexts, for sin is ever relative to the mass-volume axis of
vegetative evolution, as, in positive terms, from phallus to brain. And sin, being knowledgeable, is the epitome
of folly.
SLOWNESS:
Essential attribute of water, slowness is germane to chemical soul.
SMOOTHNESS:
Quantitative attribute of water, smoothness is germane to chemical spirit.
SOCIAL
TRANSCENDENTALISM: The ideological philosophy of 'Kingdom Come', which reflects
a Superchristian bias and belief in the desirability of a post-worldly order in
which religious sovereignty is the presiding norm, a norm delivering the People
not only from 'sins and/or punishments (depending on their gender, whether
literally or ethnically) of the world', viz. political sovereignty, but also
from the Christian religion, with its Protestant/Catholic schismatic dichotomy
and fundamentalist adherence, via the Old Testament, to God as Creator, viz.
Jehovah. Thus Social Transcendentalism
is nothing less, in this regard, than the basis of a new religion which allows
for salvation from the world, not to mention religious theocracy, in the
interests of self-realization in a triadic Beyond that would be served and/or
administered, in conjunction with society generally, from a structural
standpoint commensurate with 'Kingdom Come', the nature of which would be
loosely totalitarian. Social
Transcendentalism is also, and more importantly, a complete philosophy in
itself, which goes beyond previous philosophies in its scope and profundity,
its interpretation of life, and, above all, its concept of human destiny in
relation to a post-human future of infinite scope.
SOFTNESS:
Qualitative attribute of air, softness is germane to metaphysical ego.
SOMA: Soma
stands to psyche as unconsciousness to consciousness, or particles to wavicles,
in that soma is the existence underlying experience. One could - and I believe should -
distinguish between the not-self (soma-proper) as unconscious, the selfless
(emanational soma, or supersoma) as super-unconscious, and the selfish
(instinctual soma, or subsoma) as sub-unconscious, as one would distinguish
will and spirit from the id.
SOUL: The
deepest aspect of the self, be that self metachemical, chemical, physical, or
metaphysical, the soul is therefore subconscious in its emotional essence. In fact, soul is everywhere wise, the epitome
of wisdom, and the redemption, in consequence, of the ego, whatever the element
to which it primarily or secondarily, depending on the context,
appertains. Thus soul is the wise aspect
of the self as against its foolish aspect (the ego), the aspect that has reference
to contentment as against form. And soul
is everywhere the essence of things, the goal of self, though only in
metaphysics is it truly the end, since of a per se constitution in
keeping with the mystical essence of the metaphysical element, viz. air, as
that which most accords, in its subnatural basis, with the subconsciousness of
soul.
SPACE:
Space can be either spatial or spaced, sensual or sensible, with a distinction
between the superfeminine at one end of the plane in question and the supermasculine
at the other end, the end that, in my philosophy, has reference to 're-born'
metaphysics as opposed to 'once-born' metachemistry. Thus there is no contiguity between spatial
space and spaced space, but, rather, an antithesis between diabolic sensuality
and divine sensibility, the eyes and the lungs in organic supremacy and/or the
stellar plane and Saturn in inorganic primacy.
Space is both the beginning and the end of things, the beginning of them
in the Devil-of-Devils/Hell-of-Hells, and the end of them in the
God-of-Gods/Heaven-of-Heavens, the former appertaining to the photon and the
latter to the protino.
SPIRIT: Any
manifestation of elemental selflessness, be it fiery, watery, vegetative, or
airy, to which the self defers via the will, or not-self, in the process of
achieving its redemption in soul (oversoul).
Spirit is not of the self and therefore it is simply a means for the self,
as more fundamentally, is the will (of any given not-self). Spirit is commensurate with goodness and
glory, in all elemental contexts, both negative and positive, as well as in
both sensuality and sensibility, and has a molecular-particle correlation that
finds its per se manifestation in water, the feminine element par
excellence. But if the chemical
spirit of water is first-rate selflessness, then the metachemical spirit of
fire is second-rate selflessness, the metaphysical spirit of air third-rate
selflessness, and the physical spirit of vegetation fourth-rate selflessness,
so that spirit descends from water to vegetation via fire and air. Only in water and fire is spirit primary,
whereas in vegetation and air it is distinctly secondary, the one being, as
unholy spirit, a fourth-rate manifestation of it and the other being, as holy
spirit, third-rate. Nevertheless,
whatever the type of spirit, spirit is always about giving, never about taking.
SPRING:
Physical season of the year par excellence, during which
vegetation (earth) is the prevailing element.
STRENGTH: A
feminine attribute applicable to volume-mass devolution, strength is the
positive manifestation of chemical will (primary) and of chemical ego
(secondary), and thus, compared to beauty, is a second-rate order of power and,
contrasted with knowledge, a fourth-rate order of form. In fact, one could describe primary strength
as the positive manifestation, in conventional contexts, of electron and/or
electrino elemental particles, and secondary strength as the positive
manifestation of electron and/or electrino molecular wavicles (not to mention,
in more radical terms, their positron and/or positrino counterparts), with a
phenomenally objective correlation as applicable to the watery realm of
chemistry.
SUBATOMIC
RATIOS: Fourfold subdivisions of any given element, be it in sensuality or in
sensibility, which either descends (objectively) from most particle/least
wavicle to least particle/most wavicle via more (relative to most)
particle/less (relative to least) wavicle and less (relative to least)
particle/more (relative to most) wavicle or, alternatively, ascends
(subjectively) from least wavicle/most particle to most wavicle/least particle
via less (relative to least) wavicle/more (relative to most) particle and more
(relative to most) wavicle/less (relative to least) particle, as, in general
terms, from science to religion via politics and economics in both
metachemistry/chemistry (objective) and physics/metaphysics (subjective),
whether negatively (in primacy) or positively (in supremacy).
SUBCONSCIOUS:
Having to do with the soulful aspect of things, whether with regard to love,
pride, pleasure, or joy (if positive) or to hatred, humility, pain, or woe (if
negative), the subconscious is that aspect of the self which lies buried in the
psyche and which is deeper, in every sense, than the conscious self, or ego, as
that which can only approach it indirectly, via superconscious 'bovaryization'
of itself through spirit, and thus on the rebound from one extreme to another,
an extreme of spiritual selflessness to an extreme, more congenial to the self,
of emotional selfishness or, more correctly, selfhood, as from 'quantity' to
essence. Thus whereas the conscious
self, centred in ego, is stretched away from itself through the spirit, whatever
spirit that may happen to be, it is brought more intimately in contact with
itself through soul, which is subconscious.
SUBEGO: The
subconscious aspect of the self to which the self returns after being out on a
superconscious limb, so to speak, as a result of spiritual quantification. Otherwise known as the soul, the subego is
not a permanent condition but one from which the self as ego will return in the
interests of conscious equilibrium. For
although the self is capable of extremes, such extremes, whether psychical or
emotional, are tangential to ego, and therefore temporary resting places from
which it must return to its true centre.
SUBFEMININE:
Whatever is subfeminine is diabolic and/or infernal in sensibility as opposed
to sensuality, and therefore corresponds to repetitive time, whether
negatively, in relation to ugliness and hatred, or positively, in relation to
beauty and love. Either way, the
subfeminine is the damnation of the superfeminine, to the extent that it
corresponds to metachemical sensibility rather than to metachemical sensuality,
to the photino rather than to the photon, and accordingly entails a diagonal
fall, or descent, from space to time, as from noumenally objective
(metachemical) virtue to noumenally objective (metachemical) vice.
SUBMASCULINE:
Whatever is submasculine is divine and/or sublime in sensuality as opposed to
sensibility, and therefore corresponds to sequential time, whether negatively,
in relation to falsity and woe, or positively, in relation to truth and
joy. As a 'Fallen Angel' from the
'Unfallen Angel', viz. Jehovah, Satan is himself of a submasculine status
vis-à-vis a superfeminine 'First Mover', albeit in relation to primacy rather
than supremacy. For the submasculine is
everywhere the beginnings of God or godliness, and this applies as much to
Satan as to his supreme, or positive, counterpart, David, the 'shepherd boy'
turned king, except that, in the latter case, one is thinking more in terms of
an ears parallel (universal) than of a sun parallel (cosmic).
SUBNATURAL:
That which is subnatural is metaphysical, and hence airy, the element which
corresponds, in its mystical essences, to the oversoul per se,
or metaphysical subconsciousness.
SUMMER:
Metachemical season of the year par excellence, during which
fire is the prevailing element.
SUN: The
negative manifestation of sensual metaphysics, the sun is conceived as a ball
of centrifugal gas which is to cosmic (negative) metaphysics what the ears are
to universal (positive) metaphysics.
There is no question but that the sun is of a submasculine disposition
in outer noumenal subjectivity, and corresponds, in planar terms, to sequential
time. I have also tended to identify the
sun with Satan and vice versa, since it is in the position of a 'Fallen Angel',
viz. solar star, vis-à-vis the stellar plane, of which the central star of the
Galaxy would appear to be the principal example of an 'Unfallen Angel', viz.
Jehovahesque parallel.
SUPERBEING(S):
Social Transcendentalist concept of post-human life form lying, hypothetically,
beyond the superman, or cyborg transition from man to what lies beyond him, in
which the central nervous system (minus the backbrain, though not, of course,
the brain stem) would be artificially supported and sustained in collectivized
contexts with effect to nonconformist (watery), humanist (vegetative), and
transcendentalist (airy) religious commitments at each tier of the triadic
Beyond, the whole being effectively antithetical to those pre-human life forms
generically termed apes.
SUPERCONSCIOUS: Having to do with the psychic aspect of
things, whether with regard to fire, water, vegetation, or air, the
superconscious transmutation of the egocentric self is due to the
quantification of quality, and is inevitably something from which the ego-bound
self will react in the interests of self-preservation. For the spirit, being super-unconscious or,
more correctly, supersomatic, is selfless, and thus a threat to self. Superconsciousness, not being endemic to the
self, can only be a temporary, transient condition, not an end-in-itself but,
due to its psychic nature, a means to a better end for the self, the end,
namely, of the soul or, at any rate, of what has elsewhere been termed the
oversoul, since it is distinct from the soul of the self per se,
being, if anything, a profounder manifestation of ego. The psyche that is superconscious is such by
dint of the spirit or, more generally, of spirit (whatever the element), and
spirit as such, being supersomatic, is alien to psyche and therefore
problematic to it.
SUPERCROSS:
Name given to the Y-like emblem, effectively amounting to an inverted CND
symbol with both feminine and masculine signs attached, of Social
Transcendentalism, intended to signify a Superchristian transmutation and transcendence
of the Christian Cross.
SUPEREGO:
The conscious self becomes superegocentric, i.e. psycho-eccentric, when it is
quantified by spirit, whatever the type of spirit, and thus passes from psychology
to psyche, achieving a superconscious standing in reflection of a
super-unconscious (supersomatic) influence, from which psychic extreme it will
react (psychoconcentrically) under pressure of the self conceived
egocentrically.
SUPERFEMININE:
Whatever is superfeminine is diabolic and/or infernal in sensuality as opposed
to sensibility, and therefore corresponds to spatial space, whether negatively,
in relation to ugliness and hatred, or positively, in relation to beauty and
love. Whether in relation to Jehovah or
to King Saul, inorganic or organic 'First Movers', the superfeminine is
metachemically sensual, and therefore of the photon, the Devil-of-Devils and
Hell-of-Hells, in particle/wavicle dichotomy.
SUPERMAN:
Social Transcendentalist concept, deriving in part from Nietzsche, for that
which lies, hypothetically, beyond man but is, nonetheless, not completely
post-human, since more of a transitional actuality having distinctly
cyborg-oriented overtones which should pave the way, once certain technological
and genetic developments, including removal of the backbrain, have come to
pass, for the post-human life forms of the Millennium proper, viz. Superbeings,
Supra-beings, and Ultra-beings.
Certainly, Social Transcendentalism concurs with Nietzsche that man is
something that should be overcome, though it would contend that there are
definite stages to his overcoming, of which the superman is but the first and
least radical.
SUPERMASCULINE:
Whatever is supermasculine is divine and/or sublime in sensibility as opposed
to sensuality, and therefore corresponds to spaced space, whether negatively,
in relation to falsity and woe, or positively, in relation to truth and
joy. Either way, the supermasculine is
the salvation of the submasculine, to the extent that it corresponds to
metaphysical sensibility rather than to metaphysical sensuality, to the protino
rather than to the proton, and accordingly entails a diagonal rise, or ascent,
from time to space, as from noumenally subjective (metaphysical) vice to
noumenally subjective (metaphysical) virtue.
SUPERNATURAL:
That which is supernatural is chemical, and
hence watery, the element which corresponds, in its gnostical
quantities, to the spirit per se, or chemical super-unconsciousness
(supersoma).
SUPRA-BEING(S):
Social Transcendentalist concept of post-human life lying, hypothetically,
beyond the Superbeings, in which the central nervous system (minus the
right-midbrain in addition to the backbrain) would be artificially supported
and sustained in collectivized contexts with effect to humanist (vegetative)
and transcendentalist (airy) religious commitments, as at tiers two and three
(top) of the triadic Beyond, the whole being effectively antithetical to those
pre-simian life forms generically termed trees.
SUPREME:
Whatever is supreme is positive, and hence organic, whether in sensuality or in
sensibility. Hence not only supreme
being, but supreme doing, supreme giving, and supreme taking are equally
eligible for consideration as manifestations of organic supremacy, which ranges
from the universal to the personal, as from noumenal to phenomenal elemental
planes.
T
TECHNOCRATIC:
Being technocratic is to be masculine in 'once-born' as opposed to 're-born'
terms, to be of massive mass as opposed to voluminous volume in mass-volume
evolution, and thus of vegetation in sensuality (vicious) as opposed to
sensibility (virtuous). The technocrat
is therefore the vicious counterpart, in physics, to the plutocrat, whether
negatively or positively, in geologic primacy or personal supremacy.
THEISM:
Belief in God as Creator of the Universe, Galaxy, world, nature, etc., more
usually in relation, with Christianity, to the so-called Father, effective
equivalent of Jehovah, albeit Jehovah and the Father are not, strictly
speaking, synonymous. Be that as it may,
theism always induces worship of a Creator-God, and is therefore inimical to
the deism of self-realization as God.
The Theist, being theocratic, is of metaphysical sensuality, the Deist,
or meritocrat, of metaphysical sensibility.
Strictly speaking, theocracy only exists in relation to sequential time,
and hence theism is less applicable to the stellar plane than to the solar one,
less applicable, in positive terms, to the eyes than to the ears. For 'the Father' is more genuinely or
literally a theistic deity than, say, Jehovah, Whose correspondence is rather
more to that which precedes theism, viz. autocratic diabolism, the sensual
counterpart, in spatial space, to the aristocratic diabolism, situated in repetitive
time, of Allah.
THEOCRATIC:
Being theocratic is to be divine or, at any rate, disposed to the Divine in
'once-born' as opposed to 're-born' terms, to be of sequential time as opposed
to spaced space, and thus of air (or gas) in sensuality (vicious) as opposed to
sensibility (virtuous). The theocrat is
therefore the vicious counterpart, in metaphysics, to the meritocrat, whether
negatively or positively, in cosmic primacy or universal supremacy.
THICKNESS: Apparent
attribute of vegetation, thickness is germane to physical will.
THINNESS:
Apparent attribute of air, thinness is germane to metaphysical will.
TIME: Time
can be either sequential in sensuality or repetitive in sensibility, of the
sun/ears or of Venus/the heart, according to whether it is negative (and
cosmic) or positive (and universal), of noumenal subjectivity or of noumenal
objectivity. Thus time is identifiable
with the subman, or submasculinity, in sensuality, but with the subwoman, or
subfemininity, in sensibility, being divine in the one context and diabolic in
the other, the context not of sensual time but of sensible time.
TRANSCENDENTALISM:
That which corresponds to the positive manifestation of time-space evolution is
transcendentalist, whether it be scientific, political, economic, or
religious. For transcendentalism is ever
metaphysical, and thus noumenally subjective, albeit in relation to the
universal/supreme modes of metaphysics in both sensuality (time) and
sensibility (space). The
transcendentalist is purely a man or, more correctly, a subman (in sensuality)
and a superman (in sensibility) of God and Heaven in relation to truth and joy,
not in relation, like the idealist, his negative, or cosmic/primal,
counterpart, to falsity and woe.
TRUTH:
Truth corresponds to metaphysical ego, where it is primary (on account of the
subjective nature of metaphysics) and to metaphysical will, where it is
secondary (for the same reason as above).
Thus truth has reference to both God as Son, or metaphysical ego, and
God as Father, or metaphysical will, the noumenally subjective self and the
noumenally subjective not-self, and applies equally, though in different ways,
to both sensuality and sensibility, to that which is centred in the submasculine
and to whatever is centred in the supermasculine, the metaphysical divinity of
space as opposed to time. Provided the
metaphysical ego of either the subman or the superman is in play, so, too, is
truth, for truth is inseparable from the Divine.
TURNED-OFF:
A sensuality or a sensibility is turned-off when it functions by instinctual
will rather than through conscious volition, so that it remains a function of
soma rather than of psyche. Seeing,
beating, talking, ovulating, touching, thinking, hearing, and breathing are all
examples (see below) of instinctual will.
TURNED-ON:
To be consciously focused, in sensuality or sensibility, on a specific will,
whether the outer metachemical will to see (in connection with the eyes), the
inner metachemical will to beat (in connection with the heart), the outer
chemical will to talk (in connection with the tongue), the inner chemical will
to ovulate (in connection with the womb), the outer physical will to touch (in
connection with the flesh), the inner physical will to think (in connection
with the brain), the outer metaphysical will to hear (in connection with the
ears), or the inner metaphysical will to breathe (in connection with the
lungs), thereby progressing from seeing to looking (the turned-on manifestation
of outer metachemical will), from beating to dancing (the turned-on
manifestation of inner metachemical will), from talking to speaking (the
turned-on manifestation of outer chemical will), from ovulating to conceiving
(the turned-on manifestation of inner chemical will), from touching to feeling
(the turned-on manifestation of outer physical will), from thinking to
cogitating (the turned-on manifestation of inner physical will), from hearing
to listening (the turned-on manifestation of outer metaphysical will), and from
breathing to meditating (the turned-on manifestation of inner metaphysical
will).
U
UGLINESS:
Negative mode of diabolic will and/or ego, power and/or form, in both
sensuality (space) and sensibility (time), ugliness has a cosmic correlation
which stretches, in photons and photinos, from stellar to Venusian, from the
central star of the Galaxy, shall we say, to the planet Venus, and is the
primal precondition, in space-time devolution, of beauty, its supreme
counterpart. In view of the objective
nature of the diabolic axis, ugliness is primary in will (elemental particles)
and secondary in ego (molecular wavicles), just as the Devil, whether
superfeminine in sensuality or subfeminine in sensibility, is primary in evil
and secondary in folly.
ULTRA-BEING(S):
Social Transcendentalist concept of post-human life form lying, hypothetically,
beyond the Supra-being in which the central nervous system (minus the
left-midbrain in addition to the right-midbrain and the backbrain) would be
artificially supported and sustained in collectivized contexts with effect to a
transcendentalist (airy) religious commitment, as at the top tier of the
triadic Beyond, the whole, comprised essentially of forebrain
collectivizations, being effectively antithetical to those pre-arboreal life
forms generically termed stars.
ULTRA-CONSERVATIVE:
An extreme right-wing orientation in either sensuality or sensibility which,
having a noumenally subjective correlation with metaphysics, is germane to
time-space evolution. Thus
ultra-conservatives are either submasculine in sensuality (vicious) or
supermasculine in sensibility (virtuous), whether in primal (negative) or in
supreme (positive) contexts, with reference, in other words, to a
solar-Saturnalian axis or to an ears-lungs axis. Ultra-conservatism is assuredly the divine
and sublime mode of conservatism.
ULTRA-LIBERTARIAN:
An extreme left-wing orientation in either sensuality or sensibility which,
having a noumenally objective correlation with metachemistry, is germane to
space-time devolution. Thus
ultra-libertarians are either superfeminine in sensuality (virtuous) or
subfeminine in sensibility (vicious), whether in primal (negative) or in
supreme (positive) contexts, with reference, in other words, to a stellar-Venusian
axis or to an eyes-heart axis.
Ultra-libertarianism is assuredly the diabolic and infernal mode of
libertarianism .
UNCLEAR:
Denoting the noumenally objective nature of metachemical spirit, the primary spirit
of those affiliated, through hellish glory, to space-time devolution.
UNCONSCIOUS:
Both the id, as impulsive aspect of the self (the central nervous system), and
the will, as instinctual aspect of the not-self (in whichever elemental
context), are unconscious, since they appertain to the elemental-particle
subdivision of elements/elementinos, as the most primal (negative) and/or the
least supreme (positive) manifestations of inorganic and/or organic
behaviour. But if the id is
sub-unconscious and the will ... unconscious, then the spirit is
super-unconscious, since corresponding to that which issues, in any elemental
context, from somatic will with, in consequence of its molecular-particle
basis, behaviour patterns that are either more (relative to most) primal or
less (relative to least) supreme, depending on the 'charge' (negative or
positive) of the context in question.
UNDERSOUL:
The id-based lustful soul, the most primitive and integral mode of psyche such
that should be associated with pagan animality, and which contrasts with the
oversoul of redeemed ego, be that ego metachemical, chemical, physical, or
metaphysical.
UNHOLY:
Denoting the phenomenally subjective nature of physical spirit, the secondary
spirit of those affiliated, through earthly glory, to mass-volume evolution.
UNIVERSAL:
Things are universal in space or time, whether metachemically (in space-time
devolution) or metaphysically (in time-space evolution), when associated with
organic supremacy, which is to say, when positive. Thus universality is the positive counterpart
to cosmic negativity (primacy), stretching from eyes to heart in space-time,
and from ears to lungs in time-space.
UNNATURAL:
That which is unnatural is either anti-natural, like metachemical fire, or
pro-natural, like metaphysical light, since it is distinct from the natural,
whether conceived supernaturally, naturally, or subnaturally, which is to say,
in watery, vegetative, or airy terms.
The unnatural is, in short, either diabolic or divine.
UNTRANSVALUATED
ELEMENTS: A heathenistic tendency to regard as 'high' that which is most
apparent and quantitative, and as 'low' that, by contrast, which is most
qualitative and essential, so that both the unnatural (especially in its
anti-natural, or metachemical, manifestation) and the supernatural,
corresponding to fire and to water, rank above the natural and the subnatural,
corresponding to vegetation and to air.
In actuality, however, both the unnatural and the subnatural are 'high'
... in terms of their respective noumenal correlations, while both the
supernatural and the natural are 'low' ... in terms of their respective
phenomenal correlations, correlations with water and vegetation as opposed, in
the noumenal contexts, with fire and air.
But whereas the unnatural 'highness' of fire lies metachemically behind
the supernatural 'lowness' of water, like barbarity behind civility, if not
civilization, or the Devil behind woman, so the subnatural 'highness' of air
lies metaphysically beyond the natural 'lowness' of vegetation (earth), like
culture beyond nature, or God beyond man.
In truth, the subnatural is that which, being essential, is profounder
than nature or the natural, and only likely to be considered morally superior and/or
more desirable, in consequence, by men who have elected to 'turn their back' on
the supernatural and/or the unnatural, as upon females or things female, in the
interests of enhanced subjectivity, the subjectivity not of perfect form in
vegetative physicality, but of perfect contentment in airy metaphysicality, and
the metaphysicality, more particularly, of respiratory sensibility as opposed
to aural sensuality. Such higher men,
disdaining the enticements of civilization and barbarism, of good and evil, are
truly cultural; for they are beyond nature, and thus folly, in their sensible
commitment to wisdom. They alone are the
genuinely wise, and heavenly is their joyful reward, as they scale the noumenal
heights of subnatural sensibility upon wings of soul-oriented flight from the
spiritual out-breath of meditative praxis.
UPPER-CLASS:
Only the noumenal objectivity of metachemistry and the noumenal subjectivity of
metaphysics qualify for upper-class standings, the former in relation to the
ruling classes of space-time devolution, viz. autocrats and aristocrats; the
latter in relation to the leading classes of time-space evolution, viz.
theocrats and meritocrats. Thus the
upper classes are always noumenal, never phenomenal.