FICTIONAL KNOWLEDGE AND TRUE KNOWLEDGE
1. Empiricism is a slave of fact, but what is fact? Simply the metachemical and/or chemical manifestations of the not-self, which is to say, of free soma as that which issues from a vacuum in relation to a particle hegemony, be it absolute and unequivocal or relative and equivocal, of the Cosmos or Nature, or some modern artificial equivalents thereof. Empiricism is the psychic fiction of 'knowledge' that follows from the precedence of psyche by somatic fact in metachemical and/or chemical elemental contexts. But such 'knowledge', avowedly objective, is really antithetical to genuine knowledge, its subjective psychic counterpart, and therefore false by any authentic standards of what constitutes genuine knowledge.
2. In fact, such 'knowledge' as empiricism boasts of has been conditioned and subverted by somatic facts stemming from a particle-hegemonic vacuum to such an extent that one cannot even mention it in the same breath as rational knowledge, which is a product of concrete etherealism operating in the wavicle-hegemonic plenum of free psyche, whether physical or metaphysical, but must allot to its concern with predominantly ugly or weak realities a measure of beauty or strength which attests to the subversion of psyche by free soma and underlines the fiction of knowledge to which it empirically subscribes, complements of a female hegemony in sensual objectivity.
3. But metachemistry attests to a context in which somatic freedom is well-nigh absolute in most particles/least wavicles, and therefore to that in which the negativity of soma predominates over the positivity of psyche somewhat in the region of 3:1, which is to say, three parts materialism to one part fundamentalism, or three parts ugliness and hatred to one part beauty and love. One would expect, in such a context, considerably more ugliness than beauty, and therefore the further undermining of knowledge in terms not merely of ignorance, or the much-vaunted scientific humility before the facts of experience, but of ugliness, or recourse to metachemically-inspired experimentation, which does not a jot to enhance male self-esteem, but simply renders what residue of self-respect may still cling to the empirical male all the more vulnerable to female subversion in the overall experimental scheme of things.
4. However, if the unequivocal empiricism of a metachemical disposition is as bad as it gets from a male standpoint or, rather, from a standpoint which is effectively female in diabolic terms, then at least the equivocal empiricism of chemistry, hitherto the more prevalent form of empiricism in Europe, attests to a context in which somatic freedom is merely relative in more (relative to most) particles/less (relative to least) wavicles, and therefore to that in which the negativity of soma predominates over the positivity of psyche in the feminine region of 2½:1½, which is to say, two-and-a-half parts realism to one-and-a-half parts nonconformism, or two-and-a-half parts weakness and humility to one-and-a-half parts strength and pride. Consequently one would, in such a context, expect substantially more weakness than strength, and therefore the chemical undermining of knowledge by weakness, or chemically-inspired experiments, with consequences similar to those noted above.
5. Whatever the exact ratio of factors, depending on the extent to which empiricism is really empirical and not still, to some extent, paradoxically rationalistic, knowledge is the only real loser in this erroneous approach to philosophy, to the enhancement of knowledge not only in terms of physics but, more significantly, of metaphysics, the context of infinite knowledge and, hence, Truth, and those who empirically shout the loudest are bound to be among the principal denigrators of genuine knowledge, which is to say, of knowledge conceived as subjectively innate and having reference to the self in its psychically free mode, a mode which is either equivocal in relation to the physicality of finite knowledge or unequivocal in relation to the metaphysicality, as it were, of infinite knowledge, the knowledge not of egocentric reason but of soulful or, rather, psychocentric reason, of the utmost rationality in terms of the maximizing of positive being through the truthful pursuit of joy.
6. But if the equivocal rationalism of physics, hitherto the more prevalent form of rationalism (prior to the naturalistic decadence) in Europe, attests to a context in which psychic freedom is merely relative in more (relative to most) wavicles/less (relative to least) particles, and therefore to that in which the positivity of psyche predominates over the negativity of soma more in the region of 2½:1½, which is to say, two-and-a-half parts humanism to one-and-a-half parts naturalism, or two-and-a-half parts finite knowledge and pleasure to one-and-a-half parts ignorance and pain, no knowledge can compare to the metaphysical or unequivocal variety which, when properly wise in sensibility, attests to a context in which psychic freedom is well-nigh absolute in most wavicles/least particles, and therefore to that in which the positivity of psyche predominates over the negativity of soma somewhat in the region of 3:1, which is to say, three parts transcendentalism to one part idealism, or three parts truth and joy to one part illusion (infinite ignorance) and woe. One would expect, in such a context, considerably more positivity than negativity, and therefore the further enhancement of self-esteem in relation to the utmost free psyche - a psyche not of Man, but of God; not of the brain-stem in its physical mode, but of the spinal cord as the more properly metaphysical manifestation of selfhood.
7. Certainly there is no concretism to compare with the ethereal variety of metaphysical psyche, for even the ethereal concretism of physical psyche must reckon with the finite limitations of physics, as of a vegetative elemental context, and thus with a ratio of positivity to negativity which is anything but absolute, even in the best, or least decadent, of masculine circumstances. Nevertheless even the finite knowledge of a physically free psyche is preferable, from a male standpoint, to the empirical corruptions of knowledge which accrue to both the chemical and metachemical fictions of that psyche which, punishingly bound in subconscious (where applicable) and conscious manifestations of self by instinctual and spiritual factors emanating from free soma, as from the not-self, is ever enslaved to corporeal fact and in no position to do justice to finite knowledge, much less Truth (or infinite knowledge), by dint of the sheer pressure of predominantly weak and ugly phenomena criminally raining down on it from the particle-hegemonic sensual vacuums of a female objectivity, be it feminine and equivocal, or diabolic and unequivocal.
8. To sum up, the absolute corporeal concretism of the metachemical context of space-time devolution, corresponding to most particles/least wavicles, is that in which soma is maximized and psyche minimized or, as stated above, in which soma both precedes psyche and exists in a ratio to it of 3:1, which is to say, three parts materialism and one part fundamentalism. Therefore it is a context in which ugliness and hatred considerably predominate over beauty and love, and in which psychic positivity should be regarded as the absolute ethereal exception to the general rule of somatic negativity.
9. Within the 'fallen' context of Nature, however, the relative corporeal concretism of the chemical context of volume-mass devolution, corresponding to more (relative to most) particles/less (relative to least) wavicles, is that in which soma both precedes psyche and exists in a ratio to it of approximately 2½:1½, which is to say, two-and-a-half parts realism to one-and-a-half parts nonconformism. Therefore it is a context in which weakness and humility substantially predominate over strength and pride, and in which psychic positivity should be regarded as the relative ethereal exception to the general rule of somatic negativity.
10. By contrast to this, the relative ethereal concretism of the physical context of mass-volume evolution, corresponding to more (relative to most) wavicles/less (relative to least) particles, is that in which psyche both precedes soma and exists in a ratio to it of approximately 2½:1½, which is to say, two-and-a-half parts humanism to one-and-a-half parts naturalism. Therefore it is a context in which knowledge and pleasure substantially predominate over ignorance and pain, and in which somatic negativity should be regarded as the relative corporeal exception to the general rule of psychic positivity.
11. Conceived as a godly 'rise' from Man, the absolute ethereal concretism of the metaphysical context of time-space evolution, corresponding to most wavicles/least particles, is that in which psyche both precedes soma and exists in a ratio to it of 3:1, which is to say, three parts transcendentalism to one part idealism. Therefore it is a context in which truth and joy considerably predominate over falsity and woe, and in which somatic negativity should be regarded as the absolute corporeal exception to the general rule of psychic positivity.