THE KINGDOM OF THE SOUL
Copyright © 1998-2012 John O'Loughlin
1. Sport and Antisport
2. From Magical to Mystical
3. Contending Elemental Ratios
4. State Objectivity vis-à-vis Church Subjectivity
5. Contrasting types of Kingdom
6. The Coming 'Kingdom'
7. Libertarianism vis-à-vis Conservatism
8. Alternative Salutes
9. Musical Alternatives
10. Literary Alternatives
11. Work vis-à-vis Play
12. Some General Categories
13. How to Be
14. Philosophical Being
15. Being Philosophical
SPORT AND ANTISPORT
1. To distinguish objective sport from subjective sport on the basis of bi-directional competition from uni-directional competition, the former arguably female and the latter male.
2. To further distinguish noumenal sport (upper class) from phenomenal sport (lower class) on the basis of individualistic bi- and/or uni-directional competition from collectivistic bi- and/or uni-directional competition, either of which can be objective or subjective.
3. Hence to conceive of bi-directional individualistic competition as noumenally objective and bi-directional collectivistic competition as phenomenally objective in relation to upper- and lower-class manifestations, respectively, of female sport, but to conceive, by contrast, of uni-directional collectivistic competition as phenomenally subjective and uni-directional individualistic competition as noumenally subjective in relation to lower- and upper-class manifestations, respectively, of male sport.
4. Contrasted to sport, of whichever gender and class orientation, I shall posit the concept of antisport, which would likewise be divisible, in general terms, between bi-directional objectivity (female) and uni-directional subjectivity (male) on both a noumenal (upper) and a phenomenal (lower) basis.
5. I hold that whereas sport is generally positive and naturalistic, antisport, by contrast, will generally be negative and artificial, standing closer to inorganic primacy than to organic supremacy, and thus having more of a heathenistic than a Christian connotation.
6. Where, exactly, the 'natural' ends and the 'artificial' takes over ... is not always easy to decide, but, by and large, antisport will be demonstrably more mechanistic than humanistic, making use of machines and advanced technology to the ends of furthering objective and/or subjective competition.
7. The twentieth century - and the late-twentieth century in particular - was an age of which it could be said that, despite the general prevalence of sport, antisport was more characteristic of what was truly modern or contemporary, being, to all intents and purposes, a reflection of heathenistic primacy on both noumenal and phenomenal planes.
8. In view of the female bias of the modern age, the age par excellence of both 'Britannia' and the 'Liberty Belle', it can come as no surprise that objectivity tends to take precedence, in sporting terms, over subjectivity, and that not only are objective sports generally more popular and pervasive than subjective ones, but that primacy is generally more popular and pervasive than supremacy, making for a situation in which mechanistic negativity is hegemonic over humanistic positivity.
9. Even sport becomes influenced by and to some extent undergoes modification in the direction of antisport, as primacy strengthens its grasp on contemporary Western society at the expense of supremacist traditions, both objective and, especially, subjective.
10. Although much of what was humanistically 'good' would seem to have gone, in typically late-twentieth-century fashion, to the mechanistic 'dogs', whether directly or indirectly, it has to be admitted that antisport has not and is not having it 'all its own way', since there are, besides what could be termed paganistic subsport, growing indications of what I shall term Superchristian supersport, as and when the 'artificial' is synthetically transmuted towards a much more interactive context, in which the human element is once again of paramount interest, if on comparatively Superchristian terms.
11. Doubtless the synthetic transmutation of the 'artificial', be it paganistic or mechanistic, will be of crucial significance to the twenty-first century, in which, hopefully, supersport will gain the ascendancy over antisport, and thus take over from both sport and subsport the role of representing supremacy in the face of primal opposition.
12. In this respect, I do not doubt that the use of certain drugs with which to interact, on the plane of synthetic transmutation, will become both more widespread and, no less significantly, more accessible, as superhumanist criteria supersede both humanist and subhumanist criteria in the advance of supremacy at primacy's mechanistic expense.
FROM MAGICAL TO MYSTICAL
1. To conceive of the four basic elements as being divisible between the objectivity, in rectilinear (straight) divergence and/or convergence, of fire (noumenal) and water (phenomenal), and the subjectivity, in curvilinear (circular) divergence and/or convergence, of vegetation (phenomenal) and air (noumenal), the first pair female in their vacuous basis and the second pair male in their plenumous basis, the basis of being centred in a plenum (of subjectivity) as against rooted in a vacuum (of objectivity).
2. To distinguish the apparent bias of fire from the essential bias of air in relation to the noumenal elements, the elements of space and time, but the quantitative bias of water from the qualitative bias of vegetation (earth) in relation to the phenomenal elements, the elements of volume and mass.
3. Thus to conceive of the elements as having devolved from appearance to quantity on the objective side of the elemental and/or gender divide, but as having evolved from quality to essence on its subjective side, with essence being antithetical to appearance in relation to the noumenal options, and quality being antithetical to quantity in relation to the phenomenal options.
4. Thus not only do the elements exhibit a devolution from appearance to quantity, as from fire to water, and an evolution, by contrast, from quality to essence, as from vegetation to air, but it seems to me that the noumenal antithesis between fiery appearances and airy essences is of the magical and the mystical, while, 'down below', the phenomenal antithesis between watery quantities and vegetative qualities is of the gnostical and the classical.
5. Admittedly, it is not at first easy to see how terms like 'magical', 'gnostical', 'classical', and 'mystical' can be applied to the elements, even though there is a basis, I believe, for such an application, as already discussed. What I have no difficulty with, on the other hand, is ascribing such terms to those art forms which derive, in more devolved and/or evolved fashion, from the basic elements, like art from fire, literature from water, sculpture from vegetation, and music from air, since it seems incontestable to me that the fiery appearances of art are magical, that the watery quantities of literature are gnostical, that the vegetative qualities of sculpture are classical, and that the airy essences of music are mystical.
6. Hence I would have no hesitation in contrasting the magical appearances of art with the mystical essences of music with regard to the noumenal options, nor any hesitation in contrasting the gnostical quantities of literature with the classical qualities of sculpture with regard to the phenomenal options.
7. In fact, I now happen to believe that art, including painting, is the magical art form par excellence; that literature, including drama, is the gnostical art form par excellence; that sculpture, including figures, is the classical art form par excellence; and that music, including piping, is the mystical art form par excellence.
8. But if the Arts range from appearance to essence via quantity and quality, as from fire to air via water and vegetation, then the magical and gnostical art forms, being objective, will be female, while the classical and mystical art forms, being subjective, can only be male, with a further distinction, it seems to me, between the tragic nature of those on the objective side of the gender divide and the comic nature of those on its subjective side - the side, in other words, of sculpture and music.
9. For are not women generally tragic in their objective dispositions towards appearance and quantity, fire and water, but men, by contrast, generally comic in what amounts to a subjective disposition towards quality and essence, vegetation and air.
10. Hence it could broadly be argued that not only are art and literature basically female art forms, but that they are tragic in their magical and gnostical biases, respectively, towards appearance and quantity, fire and water.
11. Conversely, it could in broad terms be argued that not only are sculpture and music essentially male art forms, but that they are comic in their classical and mystical biases, respectively, towards quality and essence, vegetation and air.
12. For, like women, art and literature remain rooted in the particle objectivity of power and glory which, being primary, is tragic, whereas, like men, sculpture and music remain centred in the wavicle subjectivity of form and content(ment) which, being secondary, is comic.
CONTENDING ELEMENTAL RATIOS
1. Since there are four basic elements, it is inconceivable that life could exist without recourse to all of these elements, even if the ratio of one element to another differs according to the kind of life, or society, which is in existence at any given time.
2. I happen to believe that the most evolved society can only be achieved and maintained on the basis of most air and more (relative to most) vegetation, coupled to least fire and less (relative to least) water.
3. Hence the most evolved society will be that in which there is least Devil, less woman, more man, and most God, whilst a more (relative to most) evolved society can only be one in which there is least woman, less Devil, more God, and most man.
4. Conversely, the least devolved society will be that in which there is most Devil, more woman, less man, and least God, whilst a less (relative to least) devolved society can only be one in which there is most woman, more Devil, less God, and least man.
5. I call the most evolved society metaphysical and the more (relative to most) evolved society physical, the former being transcendentalist and the latter humanist.
6. Conversely, I call the least devolved society metachemical and the less (relative to least) devolved society chemical, the former being fundamentalist and the latter nonconformist.
7. Metaphysical societies tend to be primarily religious and physical societies primarily economic, since the former are centred in God, while the latter are centred in man.
8. Metachemical societies tend to be primarily scientific and chemical societies primarily political, since the former are rooted in the Devil, while the latter are rooted in woman.
9. Metaphysical societies tend to stress soul in relation to being (emotional contentment), while physical societies tend to stress ego in relation to taking (intellectual form).
10. Metachemical societies tend to stress will in relation to doing (sensational power), while chemical societies tend to stress spirit in relation to giving (emanational glory).
11. Joy is the mode of soulful contentment which follows from a metaphysical association with airy essences (mystical), while knowledge is the mode of egocentric form which follows from a physical association with vegetative qualities (classical).
12. Beauty is the mode of wilful power which follows from a metachemical association with fiery appearances (magical), while pride is the mode of spiritual glory which follows from a chemical association with watery quantities (gnostical).
13. Just as joy is the per se of soul, and hence of beingful contentment (grace), so knowledge is the per se of ego, and hence of taking form (sin).
14. Just as beauty is the per se of will, and hence of doingful power (crime), so pride is the per se of spirit, and hence of giving glory (punishment).
15. One could contrast, in all societies, the power of the military with the contentment of the folk (proletariat), while further contrasting the glory of the police with the form of the business community (bourgeoisie).
16. The People being a combination of business community (bourgeoisie) and folk (proletariat), it follows that the term 'People' has especial relevance to both the physical and the metaphysical aspects of life in relation to form and contentment.
17. By contrast to the People, the military and the police have especial relevance to both the metachemical and the chemical aspects of life in relation to power and glory.
18. The most evolved society, being metaphysical, will have least military, less (relative to least) police, more (relative to most) bourgeoisie, and most proletariat, thereby ascending from least power to most contentment via less glory and more form.
19. The more (relative to most) evolved society, being physical, will have least police, less (relative to least) military, more (relative to most) proletariat, and most bourgeoisie, thereby ascending from least glory to most form via less power and more contentment.
20. The least devolved society, being metachemical, will have most military, more (relative to most) police, less (relative to least) bourgeoisie, and least proletariat, thereby descending from most power to least contentment via more glory and less form.
21. The less (relative to least) devolved society, being chemical, will have most police, more (relative to most) military, less (relative to least) proletariat, and least bourgeoisie, thereby descending from most glory to least form via more power and less contentment.
22. Devolved societies, whether metachemical or chemical, will always have, in addition to least and less, more and most devolved elements to contend with, while, conversely, evolved societies, whether physical or metaphysical, will always have, in addition to more and most, least and less evolved elements with which to contend, both of which are as shadows to the prevailing bias.
23. To devolve from least to most via less and more degrees of metachemistry and/or chemistry, as from science to religion via politics and economics.
24. To evolve from least to most via less and more degrees of physics and/or metaphysics, as from science to religion via politics and economics.
25. Hence whereas science is least devolved in the objective elements of metachemistry and chemistry, fire and water, it is least evolved in the subjective elements of physics and metaphysics, vegetation and air.
26. Hence whereas politics is less (relative to least) devolved in the objective elements of metachemistry and chemistry, it is less (relative to least) evolved in the subjective elements of physics and metaphysics.
27. Hence whereas economics is more (relative to most) devolved in the objective elements of metachemistry and chemistry, it is more (relative to most) evolved in the subjective elements of physics and metaphysics.
28. Hence whereas religion is most devolved in the objective elements of metachemistry and chemistry, it is most evolved in the subjective elements of physics and metaphysics.
1. Broadly, the State is most and/or more germane to itself in the objective contexts of metachemistry and chemistry, where it reflects a bias towards either the military (noumenal) or the police (phenomenal).
2. Conversely, the Church is more and/or most germane to itself in the subjective contexts of physics and metaphysics, where it reflects a bias towards either the business community (phenomenal) or the folk (noumenal).
3. In general terms, it therefore follows that whereas the State is broadly identifiable with the non-People bodies of the military and the police, the Church, by contrast, can be identified with the People, both in terms of the business community (bourgeoisie) and the folk (proletariat), the one tending to exist at the other's expense according to the type of society, whether non-People or People, in existence at any given time.
4. Hence in a metachemical society, which is broadly identifiable with barbarism, the military tends to exist at the expense of the police (more prone to militarism and/or secrecy), whereas in a chemical society, by contrast, the police tend to exist at the expense of the military (more prone to the police and/or accountability), thereby upholding civilized values.
5. Conversely, in a physical society, which is broadly identifiable with nature, the business community tends to exist at the expense of the folk (more prone to commercialization and/or proletarianization), whereas in a metaphysical society, by contrast, the folk tend to exist at the expense of the business community (more prone to demonization and/or bourgeoisification), thereby upholding cultural values.
6. For just as barbarity is synonymous with power, and hence with militarism, so civility, the attribute par excellence of civilization, is synonymous with glory, and hence with the police - the former evil and the latter good.
7. And just as nature is synonymous with form, and hence with the business community, so culture is synonymous with contentment, and hence with the folk - the former foolish and the latter wise.
8. Hence 'evil societies' differ from 'good societies' only in terms of their dissimilar approaches to the State, the former noumenal, and hence individualistic, but the latter phenomenal, and hence collectivistic.
9. Hence 'foolish societies' differ from 'wise societies' only in terms of their dissimilar approaches to the Church, the former phenomenal, and hence collectivistic, but the latter noumenal, and hence individualistic.
10. Not only are metachemical societies evil in their barbarous subscription to power at the expense of glory, they are criminal and cruel in the noumenal objectivity of their (ruling) individualism.
11. Not only are chemical societies good in their civilized subscription to glory at the expense of power, they are punishing and adroit (clever) in the phenomenal objectivity of their (governing) collectivism.
12. Not only are physical societies foolish in their natural subscription to form at the expense of contentment, they are sinful and grave (stupid) in the phenomenal subjectivity of their (representing) collectivism.
13. Not only are metaphysical societies wise in their cultural subscription to contentment at the expense of form, they are graceful and kind in the noumenal subjectivity of their (leading) individualism.
14. The 'good state' only exists at the expense of the 'evil state' due to the devolution of power to the collective, who democratically use it to further glory.
15. The 'foolish church' only exists at the expense of the 'wise church' due to the counter-evolutionary reduction of contentment to the collective, who plutocratically use it to further form.
16. Whereas devolution from evil to good is morally or, more correctly, immorally desirable in the case of the State, counter-evolution from wisdom to folly is morally undesirable in the case of the Church, since the result is less a glorious improvement upon undevolved power (as in the case of the collective state) than a form-oriented corruption of evolved contentment.
17. Historically, it could be argued that whereas devolutionary struggles against the State were of significance in shifting the balance of power and glory from evil (power over glory) to good (glory over power), wherein the State 'settled down' in worldly punishment, counter-evolutionary struggles against the Church had the unfortunate consequence of shifting the balance of form and contentment from wisdom (contentment over form) to folly (form over contentment), wherein the Church 'bogged down' in worldly sin.
18. Devolutionary progress vis-à-vis the authoritarian state was not achieved, it seems to me, except at the cost of fidelity to the monotheistic church, so that the retreat from alpha on the one side was paid for by a withdrawal from omega on the other side, both State and Church drawing closer together in a collectivistic resolution, in the world, of individualistic extremes both behind and beyond it.
19. Thus the world was 'made safe' for women and men at the respective expenses of the Devil and God, metachemical evil and metaphysical wisdom.
20. What happens when 'the meek' inherit the earth ... is that nonconformism and humanism marginalize fundamentalism and transcendentalism, so that, far from establishing a 'Kingdom of Heaven', secular values of the type more usually associated with politics and economics ensue upon scientific and religious extremes, thereby cancelling-out both Hell and Heaven, power and contentment, to the glorious form and/or formal glory of the world.
CONTRASTING TYPES OF KINGDOM
1. Of course, both the State and the Church are more relativistic than absolutist anyway, since, in the normal course of events, the one tends to exist in relation to the other rather than at its expense.
2. There are also distinctions that have to be borne in mind between State-biased peoples, who are broadly female, and Church-biased peoples who, by contrast, are broadly male, as when objectivity, on the one hand, and subjectivity, on the other hand, tend to be the prevailing norms.
3. The tendency of State-biased peoples to favour either least devolution or less (relative to least) devolution in broadly autocratic (noumenal) or democratic (phenomenal) manifestations of the State ... is balanced by the tendency of Church-biased peoples to favour either more (relative to most) evolution or most evolution in broadly plutocratic (phenomenal) or theocratic (noumenal) manifestations of the Church.
4. Where there is either least devolution or less devolution, there will be less evolution and/or more counter-evolution or least evolution and/or most counter-evolution, as the case may be, whereas the existence of either more evolution or most evolution will tend to encourage more devolution and/or most devolution, depending on the context.
5. Hence that State which is rooted in least devolution, being authoritarian, will tend to have a shadow Church which is least evolved, or fundamentalist, while that State which is rooted in less (relative to least) devolution, being parliamentary, will tend to have a shadow Church which is less evolved, or nonconformist.
6. Conversely, that Church which is centred in more (relative to most) evolution, being humanist, will tend to have a shadow State which is more devolved, or republican, while that Church which is centred in most evolution, being transcendentalist, will tend to have a shadow State which is most devolved, or totalitarian.
7. Nonetheless, one still hesitates to allow the terms 'State' and 'Church' to have the last say; for both are alike broadly collectivistic entities which owe more to worldly relativity than to netherworldly and/or otherworldly absolutism.
8. That which really transcends state/church relativity, whether comparatively upper class or genuinely lower class, is the Kingdom, and kingdoms can be either anterior to such a relativity, as in the Hell-based context of a netherworldly Behind, or posterior to such a relativity, as in the Heaven-centred context of an otherworldly Beyond, the former owing most to the Devil and least to God, most to science (cosmology) and least to religion (fundamentalism), but the latter owing most to God and least to the Devil, most to religion (transcendentalism) and least to science (ontology).
9. I like to distinguish the one type of Kingdom from the other, the alpha from the omega, on the basis of Superpaganism from Superchristianity, the superfeminine id from the supermasculine soul, and to conceive of the former in relation to 'Kingdom Gone' and the latter in relation to 'Kingdom Come', the Kingdom in which Heaven has its throne not only to the detriment of Hell, but in the truly sensible terms which transcend the sensual metaphysics to which the theocratic church was able to rise, complements of the Father, in the individualistic mode to which it historically subscribed and, to a lesser extent, still subscribes wherever transcendental criteria prevail.
10. Thus if the Western Church was theocratic, the Universal Kingdom, which I tend to identify with the omega-oriented concept of 'the Centre', must be meritocratic, and therefore an exponent of metaphysical salvation from sensuality to sensibility, the airwaves to the breath, the ears to the lungs, outer wisdom to inner wisdom.
11. And, in that respect, it will be the complete opposite of the cosmic kingdoms of pagan antiquity, which were apt to defer to the stars (polytheism) and/or to a single star (monotheism) in their Superpagan fixation upon 'heavenly bodies', as stellar blueprints for the primitive id, and the female id above all.
12. To the extent that both the Superpagan id and the Superchristian soul are affiliated to 'Kingdoms', it would seem that 'as in the Beginning, so in the End'. But, in actuality, the end is so far removed from the beginning ... as to be its universal refutation and noumenal antithesis.
13. That which began in the self returns to the self, but on as antithetical a basis as it is possible to conceive of, the basis not of metachemical evil in the superfeminine id, but of metaphysical wisdom in the supermasculine soul, a wisdom that, in its Superchristianity, transcends the wisdom of the papal church (Subchristian) to the extent that the evil of the Superpagan Kingdom was fundamental to the evil of the Monarchic State (Subpagan), which derived some of its netherworldly absolutism from it.
14. For if, in the Beginning, there was most evil and least wisdom, most Devil/Hell and least God/Heaven, then in the End, by contrast, there can only be most wisdom and least evil, most God/Heaven and least Devil/Hell.
15. And the End will be as much beyond, i.e. posterior to, the broadly Western parameters of the State/Church, both absolutist and relativistic, as the Beginning was behind, i.e. anterior to, such parameters, parameters that, even when most evil and least wise or, conversely, most wise and least evil, are both narrower than and distinct from the alpha and omega of civilization in the Kingdoms, both cosmic and universal, of 'Kingdom Gone' and of 'Kingdom Come', the Kingdoms of the Devil/Hell on the one hand, and of God/Heaven on the other hand, the one based, through light, in the superfeminine id of spatial space, and the other centred, through spirit, in the supermasculine soul of spaced space.
16. Thus whereas the 'Kingdom of the Beginning' was most apparent in its magical affiliation with the Superpagan self, the 'Kingdom of the End' will be most essential in its mystical affiliation with the Superchristian self.
17. In between, except where the 'Kingdom State' of the Subpagan self and the 'Kingdom Church' of the Subchristian self were concerned, the world is more an illustration of not-self and selflessness, with only a limited allegiance to or concept of the self, the peripheral and/or central nervous system in which the id and the soul have their antithetical places, in consequence.
18. For the self is what distinguishes the 'Kingdom', both magical and mystical, cosmic and universal, from the self-division of the state/church relativity in which, due to worldly pressures, the not-self and selflessness were granted maximum prominence.
19. Thus did the will and the spirit ensue upon the id-self, as the self found a new definition in the ego, and aspired, no matter how indirectly or intermittently, towards the hope of redemption in the soul-self, the Christian faith of a 'better world to come'.
20. Such a 'better world' is now on the horizon of the world's advance, and it is nothing less than the overcoming and rejection of the world ... of state/church relativity ... in favour of the heavenly Other World of 'Kingdom Come'.
THE COMING 'KINGDOM'
1. I have taught the way to 'Kingdom Come' on the basis of Social Transcendentalism and a democratically-mandated assumption of religious sovereignty by the People, as the type of society commensurate with the achievement of deliverance from 'sins and/or punishments of the world' - the former having more relevance to the Church, and the latter to the State.
2. I have also stressed the desirability of Ireland, Scotland, and Wales joining together into a Gaelic Federation within the European Union, and I believe that such a federation, commensurate with 'Kingdom Come' so far as the British Isles is concerned, would deliver the Gaels from both English rule and/or domination and, no less importantly, the political and religious divisions which currently still keep them apart, as in Northern Ireland, where Protestant Unionism is ever at variance with Catholic Nationalism, despite the racial similarities which exist between a majority of people on each side of the ethnic divide.
3. Thus I have offered a way out of the divided predicament in which, due to English meddling traditionally, the Gaels of Ireland, both Protestant and Catholic, still find themselves, and I have stressed that any prospect of a united Ireland can only be premised upon the basis of a Gaelic federation of Ireland, Scotland, and Wales, such that would deliver the peoples concerned from their respective nationalities and correlative sectarian divisions, making, in the long run, for a new nation with a new and (so far as I am concerned) altogether superior religion to that which, in the dichotomous nature of the world, was and continues to be responsible, in no small measure, for their divided predicament, a predicament over which England still profitably prevails, as of yore.
4. For until Christianity is democratically rejected on both sides of the ethnic divide, the people of Ireland, and hence Gaels in general, will continue to be divided and, what's worse, divisible between Irish and British nationality.
5. But if the acceptance, through a majority democratic mandate for religious sovereignty, of Social Transcendentalism is the way out of the dualistic and even pluralistic divisions of the world for peoples of Irish and/or British nationality, making for a Gaelic identity common to both traditions in which, for literally the first time in their history, people of Irish, Scotch, and Welsh descent can join together in a new and altogether superior 'Kingdom' to anything that has gone before, could not such a solution to the major political and religious problems of the British Isles also have applicability elsewhere, where similar ethnic divisions exist, as in the Middle East?
6. For if Gaels of Irish and British nationality can be prevailed upon, through Social Transcendentalism, to abandon their respective nationalities in favour of a new and better nationality ... such that enables them to unite in a supra-national framework commensurate, so I believe, with 'Kingdom Come', why shouldn't Semites of Israeli and Palestinian nationality, of Jewish and Arab descent, be prevailed upon to put the past behind them and build towards a better future on the basis of the religious ideology in question?
7. For people are divided, in Israel, between those who, being Jewish, properly identify with Israel and those who, being Arabic, aspire towards the establishment of a Palestinian State, a State which can only be achieved with the consent of Israel.
8. Yet Israel is reluctant, for a variety of reasons, to relinquish too much territory to Palestinian aspirations, since Israel is a small country anyway, and one that is surrounded, moreover, by numerous Arab nations, most of which, being Moslem, have no great love of Israel, homeland, traditionally, to Jewish refugees and immigrants, more recently, from the Diaspora.
9. Hence there is a reluctance on the part of Israel to allow for the establishment of a Palestinian State in its midst, a State which could further threaten Israel's existence in the future by striving after more land for its growing population(s) and simply adding, in the process, yet another Arab nation to the mass of such nations which already exist, and which Israel, being Judaic, has every reason to fear.
10. For the Arabs have never shown any great love of Israel, and Israel, for its part, has refused to allow itself to be bullied and intimidated by Arab opposition to its existence, even to the extent of waging terrible war for its survival.
11. Yet so long as Jews and Arabs, Israelis and Palestinians, Judaists and Mohammedans exist, there will be the threat, if not actuality, of war; for the one side can only profit at the other's expense, since, beyond a certain restricted point, mutual compromise is impossible.
12. But supposing Israel, which, despite giving citizenship to Arabs and other non-Jewish minorities, continues to be a solution to the Jewish Diaspora and to the terrible crimes of the Holocaust, were to compromise with Social Transcendentalism and thus cease being a predominantly Jewish state, as at present, would not a solution to the problem of Israel vis-à-vis Palestine, or Palestinian aspirations, then be possible, a solution, I mean, which transcended both Judaic and Moslem, Jewish and Arab, Israeli and Palestinian divisions?
13. For the divisions which currently exist between Catholics and Protestants in Northern Ireland are to a certain extent similar to those which exist between Judaists and Moslems in Israel, whereby religion rather than race is the underlining reason for separate national identities or, at any rate, for aspirations towards independence from Britain by Irish Catholics and for independence from Israel by Palestinian Moslems?
14. Whether such aspirations were to result in unity with traditional co-religionists, as in Ireland, or in a separate Palestinian State, complete, one can only suppose, with defence and diplomatic rights, as in Israel, the fact of the existence of such aspirations cannot be denied, though it is difficult, to the point of impossible, to see them ever being fulfilled.
15. Old religions create the divisions between Irish and British, Israelis and Palestinians: therefore only by democratically abandoning such religions can there be any prospect of unity between the peoples concerned, unity in a new religion which, offering people deliverance from Creator-based religious traditions, brings the possibility of a new nation to pass on the basis of either a Gaelic Federation (for the British Isles) or a Semitic Federation (for the Middle East), a federation that leaves the state/church, state/synagogue, state/mosque relativities behind it, as it brings those on each side of the ethnic divide to a common religious and cultural identity in Social Transcendentalism, thereby allowing things to pass from alpha to omega, from the Beginning to the End, and hence from the Creator to the Ultimate Creation.
16. Thus a Semitic Federation for those who, whether Jew or Moslem, Hebrew or Arab, Judaist or Islamicist, Davidian or Mohammedan, Talmudic or Koranic, Israeli or Palestinian, etc. etc., democratically opt, if and when the opportunity were officially to arise (with due consent from all concerned) to abandon both their religious traditions and, no less importantly, the 'sins and/or punishments of the world' which, in the dichotomous nature of state/church relativity, still divide them, precluding the possibility of genuine and lasting peace.
17. For how else can Israel move forward, in the medium-to-long-term future, except on the basis of a new religion in 'Kingdom Come', a 'Kingdom' that effectively transcends Israel, as Social Transcendentalism would transcend Judaism as well as Palestine and Mohammedanism, neither of which can do anything more than perpetuate the past.
18. For Israel is inseparable from Jehovah, Judaism, Jews, Hebrews, and other such Creator-based traditions deriving from Judea and now owing allegiance, via Jerusalem, to the 'Star of David', the Israeli national flag, while Palestine is inseparable from Allah, Mohammedanism, Moslems, Arabs, and other such Creator-based traditions deriving from Arabia and now owing allegiance, via Mecca, to the Palestinian emblem. The one is rooted in the Torah, or Jewish Bible, and the other in the Koran, the Moslem Bible. Neither can prevail except at the other's expense, and that is the real problem.
19. Consequently, only be abandoning what divides them in favour of what they have in common, namely their Semitic ancestry and culture, can Jews and Moslems, Hebrews and Arabs, unite, creating, under Messianic auspices, a Semitic Federation based on Social Transcendentalism, which would allow, under religious sovereignty, for a triadic Beyond of religious praxis in which persons of Islamic, Christian, and Judaic descent could practise emotional self-realization according to their tier entitlements within the overall structure of the Centre, the context of religious praxis for a religiously sovereign People.
20. Such a federation, commensurate with 'Kingdom Come' in the Middle Eastern context, will have an emblem of its own, the Supercross, with colour-variations applicable to the context of Israeli and Palestinian fusion, and be akin to a butterfly escaping from a chrysalis, the 'butterfly', in this case, being a Semitic Federation that democratically emerges from the 'chrysalis' of Israel and its Palestinian host.
21. Should this prove acceptable to both the Israeli (Jewish, Hebrew, Davidian) and Palestinian (Moslem, Arab, Mohammedan) peoples, then I can see no reason why the solution to their divided predicament should not be found within it, since unity rather than conflict is what will guarantee genuine peace, even if further struggles lie ahead, both within Israel/Palestine and without ... vis-à-vis the Arab states in general and hard-line fundamentalist ones in particular.
22. Certainly, it is probable that an internal deal between Jewish and Moslem elements in Israel of the sort that I have been hinting at on these pages, a deal, or 'New Covenant', that left not only Israel and Palestine behind but, no less significantly, Judaist and Islamicist, would prove less than attractive or even acceptable to the rulers of certain Arab states, fearful lest their own fundamentalist power base be undermined and democratically eroded in due course.
23. There will always be opposition or reaction from vested interests to revolutionary and progressive proposals or implementations, and a Semitic Federation that was Social Transcendentalist, given to complete independence from Creator-based religious primitivity, could expect nothing less from those who felt vulnerable to the threat of or clamour for religious sovereignty, and the deliverance from fundamentalism which it expressly implied.
24. Whatever form this reactionary opposition to religious deliverance were to take, I am confident that Israel or, rather, our hypothetical Semitic Federation, the coming 'Kingdom' of a united Social Transcendentalist people, would be able to deal with it, especially with the prospect of external advice and/or assistance from other peoples, including those of our hypothetical Gaelic federation of Ireland, Scotland, and Wales who would be on the side of religious progress against religious tradition, determined to ensure that the exponents of 'environmental determinism', and other such reactionary ruses, were not able to prevail over the 'free spirits' who believe that environment can be artificially modified and religious and other matters along with it, to the end of evolutionary progress away from cosmic evil and towards an ever deeper universal wisdom.
25. For, in the end, however difficult the path, God and Heaven must prevail over the Devil and Hell, truth and joy over beauty and love (to say nothing of their negative equivalents), if mankind are to maximize their wisdom and minimize their evil, thereby affirming the soul-self at the expense of the id-self in 'Kingdom Come'.
LIBERTARIANISM VIS-À-VIS CONSERVATISM
1. If libertarianism is objective, as I happen to believe, then the objective axes of space-time devolution and volume-mass devolution will be libertarian, whether in sensuality or in sensibility, in 'once-born' or in 'reborn' terms.
2. Conversely, if conservatism is subjective, then the subjective axes of mass-volume evolution and time-space evolution will be conservative, whether in sensuality or in sensibility, in 'once-born' or in 'reborn' terms.
3. Consequently, the objective elements of fire and water, corresponding to the metachemistry of space-time devolution and to the chemistry of volume-mass devolution, will be libertarian, whether in extreme (noumenal) or in moderate (phenomenal) terms.
4. Likewise, the subjective elements of vegetation and air, corresponding to the physics of mass-volume evolution and to the metaphysics of time-space evolution, will be conservative, whether in moderate (phenomenal) or in extreme (noumenal) terms.
5. Since I equate objectivity with the female side of life on account of its vacuous basis, and subjectivity, by contrast, with the male side of life on account of its association with a plenumous precondition, or the fact of being based in a plenum as opposed to a vacuum, it logically follows that females will be libertarian and males conservative - at least in general and gender-specific terms.
6. Since that which is libertarian in one mode of metachemistry, say spatial space, must be libertarian in its other mode, the mode of repetitive time, it follows that metachemical libertarianism stretches through space-time devolution from sensuality to sensibility on the basis of an extreme (noumenal) left-wing orientation which will be either materialist (if negative) or fundamentalist (if positive).
7. Since that which is libertarian in one mode of chemistry, say volumetric volume, must be libertarian in its other mode, the mode of massed mass, it follows that chemical libertarianism stretches through volume-mass devolution from sensuality to sensibility on the basis of a moderate (phenomenal) left-wing orientation which will be either realist (if negative) or nonconformist (if positive).
8. Hence the Left, whether extreme or moderate, noumenal or phenomenal, metachemical or chemical, diabolic (superfeminine to subfeminine) or feminine (upper to lower), will be objectively libertarian in either a materialist/fundamentalist way or a realist/nonconformist way, depending on the axis.
9. Since that which is conservative in one mode of physics, say massive mass, must be conservative in its other mode, the mode of voluminous volume, it follows that physical conservatism stretches through mass-volume evolution from sensuality to sensibility on the basis of a moderate (phenomenal) right-wing orientation which will be either naturalist (if negative) or humanist (if positive).
10. Since that which is conservative in one mode of metaphysics, say sequential time, must be conservative in its other mode, the mode of spaced space, it follows that metaphysical conservatism stretches through time-space evolution from sensuality to sensibility on the basis of an extreme (noumenal) right-wing orientation which will be either idealist (if negative) or transcendentalist (if positive).
11. Hence the Right, whether moderate or extreme, phenomenal or noumenal, physical or metaphysical, masculine (lower to upper) or divine (submasculine to supermasculine), will be subjectively conservative in either a naturalist/humanist way or an idealist/transcendentalist way, depending on the axis.
12. There is a strong sense in which realism/nonconformism is a rejection of materialism/fundamentalism on the libertarian side of life, while, conversely, idealism/transcendentalism is a rejection of naturalism/humanism on the conservative side of life - the side arguably more subjective (and male) than objective (and female).
13. Depending on the gender bias of any given society, materialism/fundamentalism is no less incompatible with idealism/transcendentalism, or vice versa, than realism/nonconformism with naturalism/humanism, or vice versa.
14. Even the negative and positive alternatives within any given element, axis, plane, or whatever, are incompatible with each other to the extent that the hegemony of the one can only be achieved at the other's expense - the negative options being correlative with the freedom of scientific and/or political primacy, the positive options being correlative with the thraldom, or binding, of economic and/or religious supremacy.
15. Science and politics are only capable of being truly hegemonic in the objective elements of metachemistry (noumenal) and chemistry (phenomenal), in accordance with the left-wing pursuit of freedom through libertarianism.
16. Economics and religion are only capable of being truly hegemonic in the subjective elements of physics (phenomenal) and metaphysics (noumenal), in accordance with the right-wing pursuit of thraldom (binding) through conservatism.
17. Hence there is a female/male dichotomy, and antagonism, between the left-wing pursuit of freedom through libertarianism on the one hand, and the right-wing pursuit of thraldom through conservatism on the other hand.
18. Either science triumphs at the expense of religion or politics triumphs at the expense of economics in the case of the libertarian options, wherein freedom sits enthroned, in due objective - and female - fashion.
19. Either economics triumphs at the expense of politics or religion triumphs at the expense of science in the case of the conservative options, wherein thraldom sits enthroned, in due subjective - and male - vein.
20. 'Free societies' will be either extreme left or moderate left, depending whether science or politics is the hegemonic mean, with the Devil of metachemical libertarianism triumphant in the one case, and the woman of chemical libertarianism triumphant in the other case.
21. 'Bound societies' will be either moderate right or extreme right, depending whether economics or religion is the hegemonic mean, with the man of physical conservatism triumphant in the one case, and the God of metaphysical conservatism triumphant in the other case.
22. 'Free societies', being objective, are immoral in their female libertarianism, whereas 'bound societies', being subjective, are alone moral in their male conservatism, whether relatively, in the phenomenal, or absolutely, in the noumenal.
1. It could - and I believe should - be argued that a connection exists between saluting, or the mode of formally greeting others, and ideology and/or culture, since distinctions between objective and subjective kinds of salute indubitably exist, and on the basis, so I shall contend, of open-hand vis-à-vis clenched-fist, as between female expressiveness and/or compressiveness and male depressiveness and/or impressiveness.
2. Hence there would seem to be a sense in which open-hand saluting, like the slapping of a face, is of a female bias, but clenched-fist saluting, like the throwing of a punch, is of a male bias - the former objective and the latter subjective.
3. It could also be argued that saluting extends from mass and volume 'down below' on the phenomenal planes to time and space 'up above' on the noumenal ones, so that there is a specific salute for each plane, as indeed for the elements of which axes are formed when two planes are diagonally bisected in either devolutionary (if objective) or evolutionary (if subjective) terms.
4. Hence the metachemical axis of space-time devolution, being objective, would require an open-hand salute peculiar to itself, as, indeed, would the chemical axis of volume-mass devolution, albeit on terms characteristic of either of the contending planes in each axis.
5. Conversely, the physical axis of mass-volume evolution, being subjective, would require a clenched-fist salute peculiar to itself, as, indeed, would the metaphysical axis of time-space evolution, albeit on terms characteristic of either of the contending planes in each axis.
6. Thus there would in effect be four types of saluting on each side of the gender fence, so to speak, as metachemistry descended from space to time and chemistry from volume to mass on the objective side of the elemental divide, and, conversely, as physics ascended from mass to volume and metaphysics from time to space on its subjective side.
7. Since things objective are libertarian and things subjective conservative, it follows that open-hand salutes, whatever their plane or axis, will be libertarian, and hence left wing, the wing of (diabolic) fire and (feminine) water, whereas clenched-fist salutes, being subjective, will be conservative, and hence right wing, the wing of (masculine) vegetation and (divine) air.
8. Since mass, volume, time, and space are not on the same level but reflective of different planes, two of which are phenomenal and the other two noumenal, it follows that saluting associated with mass, the bottom plane, will be 'chest low', so to speak; that saluting associated with volume, the next-to-bottom plane, will be 'head low'; that saluting associated with time, the next-to-top plane, will be 'bent-arm high', so to speak; and that saluting associated with space, the top plane, will be 'raised-arm high', and this whether with regard, on all axes, to objective or to subjective orientations.
9. Hence the metachemical axis of space-time devolution would descend from an open-hand raised-arm salute in spatial space to an open-hand bent-arm salute in repetitive time, as from photon sensuality to photino sensibility, eyes to heart, in extreme left-wing libertarianism.
10. Hence the chemical axis of volume-mass devolution would descend from an open-hand arm-to-head salute in volumetric volume to an open-hand arm-to-chest salute in massed mass, as from electron and/or positron sensuality to electrino and/or positrino sensibility, tongue to womb, in moderate left-wing libertarianism.
11. Hence the physical axis of mass-volume evolution would ascend from a clenched-fist arm-to-chest salute in massive mass to a clenched-fist arm-to-head salute in voluminous volume, as from neutron and/or deuteron sensuality to neutrino and/or deuterino sensibility, phallus to brain, in moderate right-wing conservatism.
12. Hence the metaphysical axis of time-space evolution would ascend from a clenched-fist bent-arm salute in sequential time to a clenched-fist raised-arm salute in spaced space, as from proton sensuality to protino sensibility, ears to lungs, in extreme right-wing conservatism.
13. Of course, in addition to objective and subjective, libertarian and conservative alternatives on each plane, it is necessary to consider the particle/wavicle distinctions which arguably signify whether a given salute is either scientifically and/or politically based/centred in the one case or economically and/or religiously centred/based in the other case, since the angle of the hand (if open) or of the fist (if clenched) to the arm generally is of crucial significance, it seems to me, in enabling one to determine the disciplinary intent or allegiance of the salute in question, be it metachemical, chemical, physical, or metaphysical.
14. There is no doubt in my mind that when the hand and/or fist, depending on the context, is parallel with the upper arm one has a scientific and/or political association, as germane to a particle-based orientation, but that when the hand and/or fist is at right-angles to the upper arm, i.e. has been twisted to the right, then one can construe an economic and/or religious association, as germane to a wavicle-centred orientation.
15. The hand and/or fist held parallel to the arm in noumenal contexts is more likely to reflect a scientific than a political bias, bearing in mind that science has a noumenal (metachemical) per se, whereas the hand and/or fist held parallel to the arm in phenomenal contexts is more likely to reflect a political than a scientific bias, bearing in mind that politics has a phenomenal (chemical) per se.
16. The hand and/or fist held at right-angles to the arm in phenomenal contexts is more likely to reflect an economic than a religious bias, bearing in mind that economics has a phenomenal (physical) per se, whereas the hand and/or fist held at right-angles to the arm in noumenal contexts is more likely to reflect a religious than an economic bias, bearing in mind that religion has a noumenal (metaphysical) per se.
17. Thus the hand held parallel to the arm in noumenal contexts is almost bound to signify a scientific connection, in contrast to the religious connection being signified by a fist held at right-angles to the arm in such contexts.
18. Thus a hand held parallel to the arm in phenomenal contexts is almost bound to signify a political connection, in contrast to the economic connection being signified by a fist held at right-angles to the arm in such contexts.
19. A fist held parallel with the arm in noumenal contexts will also signify a scientific connection, albeit on secondary (metaphysical) rather than primary (metachemical) terms, whilst a hand held at right-angles to the body in such contexts will signify a secondary (metachemical) order of religion.
20. A hand held at right-angles to the arm in phenomenal contexts will also signify an economic connection, albeit on secondary (chemical) rather than primary (physical) terms, whilst a fist held parallel with the arm in such contexts will signify a secondary (physical) order of politics.
21. As things proceed from sensuality to sensibility, the outer to the inner, so they gradually change from centrifugal to centripetal, and therefore it must follow that this will be reflected, to varying extents, in the angle or placement of the arm in relation to the body, particularly in the noumenal contexts of space-time devolution and of time-space evolution, where the centrifugal/centripetal dichotomy is more extreme.
22. Hence 'sensual saluting' will be looser, as a rule, than its sensible counterpart, wherein the arm, whether bent or raised, will be closer to the body and more reflective, in consequence, of centripetal tendencies, whether objectively, in libertarianism, or subjectively, in conservativism.
23. Just as materialism is the negative mode of extreme left-wing libertarianism, so fundamentalism is its positive mode, a mode descending through space-time devolution from open-hand raised-arm saluting to open-hand bent-arm saluting.
24. Just as realism is the negative mode of moderate left-wing libertarianism, so nonconformism is its positive mode, a mode descending through volume-mass devolution from open-hand arm-to-head saluting to open-hand arm-to-chest saluting.
25. Just as naturalism is the negative mode of moderate right-wing conservatism, so humanism is its positive mode, a mode ascending through mass-volume evolution from clenched-fist arm-to-chest saluting to clenched-fist arm-to-head saluting.
26. Just as idealism is the negative mode of extreme right-wing conservatism, so transcendentalism is its positive mode, a mode ascending through time-space evolution from clenched-fist bent-arm saluting to clenched-fist raised-arm saluting.
27. Should a further distinction exist between 'negative saluting' and 'positive saluting', as between primacy and supremacy in both sensual and sensible contexts, then I fancy that the former will be less angled than the latter, making for a more horizontal or less elevated overall impression.
28. Such 'negative saluting' would accord not with a supreme precondition rooted and/or centred in the organic, but with a primal precondition rooted and/or centred in the inorganic, such that suggested a stellar-to-Venusian axis for metachemical primacy, a lunar-to-oceanic axis for chemical primacy, a terrestrial-to-Martian axis for physical primacy, and a solar-to-Saturnalian axis for metaphysical primacy.
1. Music - and Western music not least of all - would seem to reflect a sort of libertarian/conservative dichotomy between objectivity and subjectivity, female and male alternatives, on the basis of a progression from rhythm to pitch via harmony and melody.
2. For rhythm is the expressive element in music par excellence, harmony the compressive element par excellence, melody the depressive element par excellence, and pitch the impressive element par excellence, as things proceed from metachemical libertarianism to metaphysical conservatism via chemical libertarianism and physical conservatism.
3. Religiously speaking, Western music would seem to have begun in the pitch (externally) of 'the Father', to have continued with the harmony of 'the Mother', to have continued afresh with the melody of 'the Son', to have reacted against that in terms of the rhythm of what may be called 'the Supermother', and to have continued again, in culminatory vein, with the pitch (internally) of 'the Superson', viz. the Holy Spirit of Heaven.
4. Thus I would broadly define Western music in relation to five different epochs, viz. the pitchful epoch of 'the Father', the harmonic epoch of 'the Mother', the melodic epoch of 'the Son', the rhythmic epoch of 'the Devil' (Supermother to Submother) and, finally, the pitchful epoch of the Holy Spirit of Heaven.
5. Broadly, these five epochs may be equated with the following musical genres: viz. plainsong in the case of the pitchful epoch of 'the Father', Elizabethan and/or traditional in the case of the harmonic epoch of 'the Mother', classical in the case of the melodic epoch of 'the Son', jazzy in the case of the rhythmic epoch of 'the Devil', and synthetic in the case of the pitchful epoch of 'the Superson', that harbinger of the Holy Spirit of Heaven.
6. Hence to plot a descent from the arch-conservatism of plainsong to the libertarianism of Elizabethan and/or traditional and the conservatism of classical, with an ascent to the ultra-libertarianism of jazz and the ultra-conservatism of synthetic.
7. It could also be argued that each musical epoch or type of music is subdivisible between libertarian and conservative alternatives, with classical, for example, progressing from what might broadly be described as the rhythm of baroque to the harmony of classical proper on the comparatively libertarian side of the gender divide, and continuing again from the melody of romantic to the pitch of avant-gardism (modernism) on its conservative side, the side of male subjectivity as opposed, comparatively speaking, to female objectivity.
8. Similarly, one could argue that Jazz has progressed from the rhythm of Jazz proper (including the Blues) to the harmony of Pop, and then from the melody of Rock to the pitch of Folk, as from female libertarianism to, comparatively speaking, male conservatism.
9. It is perhaps too early to speculate on synthetic music, since this is the latest and probably highest form of Western music, making use of a variety of synthesizers to achieve, in 'sampling', both derivative and original sounds, but doubtless it, too, will progress through the full-gamut of musical alternatives as it passes from rhythm and harmony on the one side of the gender divide ... to melody and pitch on its other side.
10. But if Western music would seem to be largely evolutionary in character, as it passes from libertarianism to conservatism, as from traditional to classical in phenomenal terms and from jazz to synthetic (a sort of superclassical compared to or, rather, contrasted with the supertraditional and/or superheathen music of Jazz) in noumenal terms, then Eastern music, by contrast, illustrates a devolutionary character as it descends from rhythm to pitch via harmony and melody, as from stellar to solar via lunar and terrestrial alternatives, the stellar and lunar libertarian where the solar and terrestrial (planar) would be conservative.
11. Hence a devolution from the extreme libertarianism of stellar rhythms to the extreme conservatism of solar pitch (roughly corresponding to the Western 'Father') via the moderate libertarianism of lunar harmony and the moderate conservatism of terrestrial melody.
12. Now whereas in Eastern civilization rhythm is primary and pitch secondary, with harmony and melody much less prominent overall, in Western civilization, by contrast, melody is primary and harmony secondary, with rhythm and pitch much less prominent overall, even though contemporary society illustrates a post-Western and effectively proto-universal tendency in which rhythm (Jazz) and pitch (synthetic) are the principal alternatives, albeit with the un-Eastern consequence, latent if not developed, of a pitchful hegemony, as and when synthetic music comes fully into its own and displaces Jazz.
13. For the universal thrust of contemporary civilization, reared on the evolutionary foundations of Western precedent, is towards a pitchful omega that owes little or nothing to cosmic antiquity but is, in effect, its moral antithesis, as supermasculine (and Superchristian) as oriental civilization was - and to some extent continues to be - fundamentally superfeminine (and hence Superheathen).
14. Thus one returns to the alpha/omega distinction, within the self, between the id and the soul, rhythmic impulse and pitchful emotion, and it seems to me that the thrust of evolutionary progress is towards the omega, with synthetic consequences for music which lift pitch to new and altogether greater heights of emotional profundity.
15. Yet rhythm cannot be entirely excluded from music, even if in the course of time it becomes much less prominent than in the past, particularly the Eastern past of cosmic-oriented civilization, due to its confinement to synthesizers and then, increasingly, as a support for and/or unobtrusive counterpoint to pitch.
16. For in the primitive music of the cosmic East, one finds that rhythm was in its percussive per se with hand percussion, as exemplifying the objective bias of rhythmic expression and/or compression in due female fashion, with metachemical and chemical implications between upper-class (tall, thick) and lower-class (short, thick) types of percussion instrument, i.e. bongos and/or tom-toms and tablas.
17. Only with the fist-like paradigm of drumsticks of one kind or another was percussion liberated from an objective hegemony, in which the outstretched fingers and/or palm of the hand were applied to the drumskin, and rendered subordinate to pitchful and/or melodic priorities, as in the West.
18. But so long as tall hand-percussion instruments prevailed, rhythm was destined to remain in its per se manifestation, in due Cupidian fashion, its derivation from the noumenal objectivity of metachemical libertarianism ensuring a superfeminine-to-subfeminine orientation which is nothing less, in space-time devolution, than the sole guarantor of perfect power, a perfection of ugly and/or beautiful power that even volume-mass devolution would have been unable or unwilling to match, given its feminine bias, in humility and/or pride, towards glory.
19. But if percussion, and hence rhythm, is 'once bovaryized' away from the percussive per se of tall hand-percussion instruments in the short (squat) hand-percussion of a feminine bias, it is effectively 'twice bovaryized' away from such a per se position in short drumstick-percussion, so to speak, and 'thrice bovaryized' away from it in tall drumstick-percussion, including the use of symbols and gongs.
20. For on the male, and hence subjective, side of the gender divide, percussion is even less powerfully perfect than in the compressive context of volume-mass devolution, and thus a more suitable vehicle, in mass-volume evolution and/or time-space evolution, for the subjective perfections of form and/or contentment, depending on the axis.
21. Thus melodic perfection is best served by the phenomenal subjectivity of depressive percussion, i.e. short drumstick-percussion, while pitchful perfection requires the use, where applicable, of impressive percussion, i.e. tall drumstick-percussion, rather than of anything overly objective in character.
22. Strictly speaking, melody thrives best with a harmonic counterweight and, conversely, harmony thrives best with a melodic counterpoint, since the phenomenal middle-ground of music only succeeds, as a rule, when the noumenal extremes of rhythm and pitch are marginalized, if not entirely excluded.
23. Likewise, if conversely, the noumenal extremes of music only thrive when the phenomenal middle-ground is marginalized (i.e. 'bovaryized') or even excluded, since rhythm and pitch are akin to fire and air, the Devil and God, Hell and Heaven, and an emphasis upon the one will require the subordination of the other.
24. If space-time devolution is the axis par excellence, within metachemical libertarianism, of percussion, then volume-mass devolution is the axis par excellence, within chemical libertarianism, of keyboards, while, on the opposite side of the gender fence, mass-volume evolution is the axis par excellence, within physical conservatism, of strings, and time-space evolution the axis par excellence, within metaphysical conservatism, of wind.
25. Hence although each kind of instrument family, as outlined above, is to be found on every axis, whether as per se manifestation or 'bovaryization', a given instrumental category will only be in its per se manifestation on one elemental axis, whether in relation to fire, to water, to vegetation, or to air.
26. In literary terms, it could be argued that percussion, and hence rhythm, is the poetic approach to music; that keyboards, and hence harmony, is the dramatic approach to music; that strings, and hence melody, is the narrative approach to music; and that wind, and hence pitch, is the philosophic approach to music.
27. In terms of musical genres, medieval plainsong would be a theological mode of music; Elizabethan and/or traditional, with its harmonic bias, would be a dramatic mode of music; classical, with its melodic bias, would be a narrative mode of music; jazz, with its rhythmic bias, would be a poetic mode of music; and synthetic would be a philosophic mode of music.
28. I hold that music, being the art form of air ... in that it utilizes the airwaves for the amplification and transmission of sound, is the metaphysical art form par excellence, and thus the one that is most true to itself not in melody, still less in harmony or rhythm, but in pitch, the philosophic approach to music.
29. Hence only when music is ultra-conservative, and thus a vehicle for the pitchful exemplification of essence, is it true to the soul and thus to its ultimate mode, whether externally or, preferably, internally, as and when meritocratic synthetics replace theocratic ethics, viz. plainsong.
30. For when music is apparently bent towards the id and/or the will through rhythm, quantitatively bent towards the spirit through harmony, or qualitatively bent towards the ego through melody, it is less than true to the self and thus to that which, being deepest, is the most essential element of music, viz. pitch, an element akin to both the air and the soul in its mystical essence.
1. Since the field of literature is broadly divisible between poetry, drama, fiction, and philosophy, one should distinguish the noumenal objectivity of poetry from the noumenal subjectivity of philosophy, and each of these from the phenomenal disciplines 'down below' of drama and fiction - the former objective and the latter subjective.
2. Thus literature provides us with a gender-based distinction between the objectivity of poetry and drama on the one hand, and the subjectivity of fiction and philosophy on the other hand - the former disciplines broadly female and the latter ones no less broadly male.
3. Since literature is divisible between the devility (superfeminine to subfeminine) of poetry and the divinity (submasculine to supermasculine) of philosophy on the noumenal planes of space and time, it is therefore divisible between the metachemical libertarianism of space-time devolution and the metaphysical conservatism of time-space evolution, as between materialism and/or fundamentalism on the one hand, and idealism and/or transcendentalism on the other - negative and positive approaches, respectively, to ultra-libertarianism and ultra-conservatism.
4. Since literature is also divisible between the femininity (upper feminine to lower feminine) of drama and the masculinity (lower masculine to upper masculine) of fiction on the phenomenal planes of volume and mass, it is therefore divisible between the chemical libertarianism of volume-mass devolution and the physical conservatism of mass-volume evolution, as between realism and/or nonconformism on the one hand, and naturalism and/or humanism on the other - negative and positive approaches, respectively, to libertarianism and conservatism.
5. Thus as the literary discipline primarily conceived, when true to itself, within the space-time axis of metachemical libertarianism, poetry is the verbal vehicle for the expression of either ugliness and hatred (negative) or beauty and love (positive) - the former arguably antipoetic in its materialistic primacy and the latter alone fully poetic in relation to fundamentalist supremacy.
6. As the literary discipline primarily conceived, when true to itself, within the volume-mass axis of chemical libertarianism, drama is the verbal vehicle for the compression of either weakness and humility (negative) or strength and pride (positive) - the former arguably antidramatic in its realistic primacy and the latter alone fully dramatic in relation to nonconformist supremacy.
7. Conversely, as the literary discipline primarily conceived, when true to itself, within the mass-volume axis of physical conservatism, fiction is the verbal vehicle for the depression of either ignorance and pain (negative) or knowledge and pleasure (positive) - the former arguably antifictional in its naturalistic primacy and the latter alone fully fictional in relation to humanist supremacy.
8. Finally, as the literary discipline primarily conceived, when true to itself, within the time-space axis of metaphysical conservatism, philosophy is the verbal vehicle for the impression of either falsity and woe (negative) or truth and joy (positive) - the former arguably antiphilosophic in its idealistic primacy and the latter alone fully philosophic in relation to transcendentalist supremacy.
9. To contrast the ultra-libertarianism of ugliness and hatred and/or beauty and love with the ultra-conservatism of falsity and woe and/or truth and joy, as one would contrast poetry with philosophy either in primal or supreme, negative or positive, manifestations.
10. To contrast the libertarianism of weakness and humility and/or strength and pride with the conservatism of ignorance and pain and/or knowledge and pleasure, as one would contrast drama with fiction either in primal or supreme, negative or positive, manifestations.
11. Poetry and drama devolve from sensuality to sensibility in space-time metachemistry and volume-mass chemistry, whereas fiction and philosophy evolve from sensuality to sensibility in mass-volume physics and time-space metaphysics.
12. Just as the libertarian person is left-wing, so poets and dramatists, when true to their vocations, are left-wing literary artists - the former extreme left wing in relation to metachemical libertarianism and the latter moderate left wing in relation to chemical libertarianism.
13. Just as the conservative person is right-wing, so novelists and philosophers, when true to their vocations, are right-wing literary artists - the former moderate right wing in relation to physical conservatism and the latter extreme right wing in relation to metaphysical conservatism.
14. Thus do man and God, masculinity (lower to higher) and divinity (submasculinity to supermasculinity), struggle against woman and the Devil, femininity (higher to lower) and devility (superfemininity to subfemininity), as novelists and philosophers against dramatists and poets, for the cause of conservatism as against libertarianism, and thus for the possibility of a sensible hegemony.
15. For life is fundamentally a gender-struggle, after all, between objectivity and subjectivity, female and male, and whether sensuality dominates sensibility or sensibility transcends sensuality ... will depend on the degree to which, in primacy or supremacy, libertarianism is in the ascendant over conservatism or, conversely, conservatism becomes ascendant over libertarianism.
16. For in sensuality libertarianism is ascendant over conservatism, whether in primal or supreme modes, whereas in sensibility, by contrast, conservatism is ascendant over libertarianism, and thus masculinity and/or divinity, depending on the context, becomes ascendant over femininity and/or devility, as, in literary terms, fiction and/or philosophy over drama and/or poetry.
WORK VIS-À-VIS PLAY
1. When one contrasts the objectivity of metachemistry and chemistry, fire and water, with the subjectivity of physics and metaphysics, vegetation (earth) and air, it becomes evident that the objective elements, having reference, through noumenal and phenomenal planes, to doing and giving, appertain to work, whereas the subjective elements, whose reference, through phenomenal and noumenal planes, is to taking and being, appertain to play.
2. For work, being objective, primarily appertains to the female side of life and only secondarily to its male side, whereas the subjectivity of play primarily appertains to the male side of life and only secondarily to its female side.
3. Hence there is about work, with its doing and giving, a distinctly libertarian connotation, which contrasts with the conservatism of play, as germane to taking and being. In fact, work is the benchmark of freedom and play, by contrast, the hallmark of thraldom (binding).
4. Societies stressing libertarianism will give priority to work and conceive of play largely in secondary terms - namely, as sport.
5. Societies stressing conservatism, on the other hand, will give priority to play and only conceive of work in secondary terms - namely, as art.
6. For the Arts are in effect a male approach to work, whereas sport is effectively a female approach to play, an approach in which there is more doing and/or giving than taking and/or being.
7. With the Arts, however, there is generally more taking and/or being than giving and/or doing, even though the 'work of play', as one could call art, is never entirely exempt from giving and/or doing - any more than the 'play of work', the play, in effect, of workers, viz. sport, is entirely exempt from taking and/or being, particularly in its more developed or evolved manifestations.
8. Yet if art is not as conservative as play proper, it is still far from libertarian, and the same of course applies, in reverse, to sport, which, though libertarian, is much less so than work proper.
9. For work and play, akin to State and Church, are the antipodes of human endeavour, which blend only imperfectly in the phenomenal realm (lower class) of volume and mass, and hardly at all in the noumenal realm (upper class) of time and space.
10. For the noumenal planes differ from the phenomenal ones in terms of their greater susceptibility to absolutism, with most work vis-à-vis least play characterizing the metachemical axis of space-time devolution, the axis of an extreme left-wing, or ultra-libertarian, orientation, and, conversely, least work and most play characterizing the metaphysical axis of time-space evolution, the axis of an extreme right-wing, or ultra-conservative, orientation.
11. Thus, since these noumenal axes reflect a gender-based contrast between objectivity and subjectivity, straight and curved divergence and/or convergence in absolutist terms, one may hold that metachemical libertarianism will favour the concept, necessarily diabolic, of the 'workgirl', in contrast to the 'playboy' conception typifying the metaphysical conservatism of divinity.
12. However, 'down below', on the phenomenal axes of volume-mass devolution and of mass-volume evolution, no such marked dichotomy will exist, since men and women are alike more disposed, in their masculine and feminine relativity, than their diabolic or divine counterparts 'up above' to both work and play, even though a bias towards work on the chemical axis and a bias towards play on the physical axis will remain the gender-conditioned mean, as between moderate left- and right-wing alternatives.
13. Thus even in literary terms the poet and the philosopher would exemplify the doing/being antithesis between metachemical work and metaphysical play, ultra-libertarianism and ultra-conservatism, while, 'down below', the dramatist and the novelist would exemplify the more relativistic dichotomy between giving and taking, chemical work and physical play, with more scope for alternations or compromises than with their noumenal counterparts in space and time.
14. Whereas both science and politics, being libertarian disciplines, have a 'work ethic', the duty of both economics and religion, on the other hand, is to advance, through conservatism, an ethic of play - the one relatively, in the phenomenal, and the other absolutely, in relation to metaphysics, and hence being.
15. For religion that is true, and not less than true, i.e. knowledgeable (in the physical), strong (in the chemical), or beautiful (in the metachemical), has no other duty than to advance and encourage the ultimate play of being, which requires loyalty to the metaphysical soul, the soul-of-souls, and in that loyalty one becomes more fully a human being even unto the point, beyond metaphysical sensuality, of metaphysical sensibility - the point of the superman and his respiratory divinity.
SOME GENERAL CATEGORIES
1. To contrast the ultra-libertarianism of pipe-smoking with the ultra-conservatism of hand-rolling in relation to the noumenal planes (of space and time) - the former metachemically objective and the latter metaphysically subjective.
2. To contrast the libertarianism of cigar-smoking with the conservatism of cigarette-smoking in relation to the phenomenal planes (of volume and mass) - the former chemically objective and the latter physically subjective.
3. Thus the category of 'smoking' provides one with evidence of a gender-based contrast between the metachemical libertarianism of pipes and the chemical libertarianism of cigars on the one hand, and the physical conservatism of cigarettes and the metaphysical conservatism of roll-ups on the other hand.
4. To contrast the ultra-libertarianism of collapsible umbrellas with the ultra-conservatism of fold-up hoods in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
5. To contrast the libertarianism of conventional umbrellas with the conservatism of conventional hoods in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
6. Thus the category of what may be called 'rainproofing' provides one with evidence of a gender-based contrast between the metachemical libertarianism of collapsible umbrellas and the chemical libertarianism of conventional umbrellas on the one hand, and the physical conservatism of conventional hoods and the metaphysical conservatism of fold-up hoods on the other hand.
7. To contrast the ultra-libertarianism of large bottles (of wine, spirits, etc.) with the ultra-conservatism of large cans (of cola, beer, etc.) in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
8. To contrast the libertarianism of small bottles (of beer, cola, etc.) with the conservatism of small cans (of beer, cola, etc.) in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
9. Thus the category of 'drinking' provides one with evidence of a gender-based contrast between the metachemical libertarianism of large bottles and the chemical libertarianism of small bottles on the one hand, and the physical conservatism of small cans and the metaphysical conservatism of large cans on the other hand.
10. To contrast the ultra-libertarianism of communism with the ultra-conservatism of corporatism in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
11. To contrast the libertarianism of socialism with the conservatism of capitalism in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
12. Thus the category of what may be called 'economic ideologizing' provides one with evidence of a gender-based contrast between the metachemical libertarianism of communism and the chemical libertarianism of socialism on the one hand, and the physical conservatism of capitalism and the metaphysical conservatism of corporatism on the other hand.
13. To contrast the ultra-libertarianism of very short hair (cropped) with the ultra-conservatism of very long hair (i.e. ponytailed) in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
14. To contrast the libertarianism of medium short hair with the conservatism of medium long hair in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
15. Thus the category of 'hairstyling' provides one with evidence of a gender-based contrast between the metachemical libertarianism of very short hair and the chemical libertarianism of medium short hair on the one hand, and the physical conservatism of medium long hair and the metaphysical conservatism of very long hair on the other hand.
16. To contrast the ultra-libertarianism of video cassettes with the ultra-conservatism of compact discs in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
17. To contrast the libertarianism of audio cassettes with the conservatism of records in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
18. Thus the category of 'recording media' provides one with evidence of a gender-based contrast between the metachemical libertarianism of video cassettes and the chemical libertarianism of audio cassettes on the one hand, and the physical conservatism of records and the metaphysical conservatism of compact discs on the other hand.
19. To contrast the ultra-libertarianism of fried eggs with the ultra-conservatism of poached eggs in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
20. To contrast the libertarianism of boiled eggs with the conservatism of scrambled eggs in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
21. Thus the category of 'cooking eggs' provides one with evidence of a gender-based contrast between the metachemical libertarianism of fried eggs and the chemical libertarianism of boiled eggs on the one hand, and the physical conservatism of scrambled eggs and the metaphysical conservatism of poached eggs on the other hand.
22. To contrast the ultra-libertarianism of dresses (including gowns and saris) with the ultra-conservatism of zippersuits (including jumpsuits and boilersuits) in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
23. To contrast the libertarianism of skirts (including kilts and sarongs) with the conservatism of trousers (including jeans and joggers) in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
24. Thus the category of 'intimate outer clothing' provides one with evidence of a gender-based contrast between the metachemical libertarianism of dresses and the chemical libertarianism of skirts on the one hand, and the physical conservatism of trousers and the metaphysical conservatism of zippersuits on the other hand.
25. To contrast the ultra-libertarianism of scientific doing with the ultra-conservatism of religious being in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
26. To contrast the libertarianism of political giving with the conservatism of economic taking in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
27. Thus the category of 'disciplinary living' provides one with evidence of a gender-based contrast between the metachemical libertarianism of science and the chemical libertarianism of politics on the one hand, and the physical conservatism of economics and the metaphysical conservatism of religion on the other hand.
28. To contrast the ultra-libertarianism, within religion, of fundamentalism with the ultra-conservatism of transcendentalism in relation to the noumenal planes - the former metachemically objective and the latter metaphysically subjective.
29. To contrast the libertarianism, within religion, of nonconformism with the conservatism of humanism in relation to the phenomenal planes - the former chemically objective and the latter physically subjective.
30. Thus the category of 'being' provides one with evidence of a gender-based contrast between the metachemical libertarianism of fundamentalism and the chemical libertarianism of nonconformism on the one hand, and the physical conservatism of humanism and the metaphysical conservatism of transcendentalism on the other hand, as between love and pride on the female side of life, and pleasure and joy on its male side - joy alone truly beingful, and hence fully religious, which is to say, of the soul.
HOW TO BE
1. The question, in religion, is not whether to be or not to be, for religion is inseparable from being, but, rather, how to be?
2. For there are as many kinds of being (not to mention antibeing) as there are elements, and as many kinds of religion in consequence!
3. The question, then, is whether to be metachemically, through love, or chemically, through pride - the former a fourth-rate, or fundamentalist, order of being and the latter its third-rate, or nonconformist, counterpart.
4. Or, alternatively, whether to be physically, through pleasure, or metaphysically, through joy - the former a second-rate, or humanist, order of being and the latter its first-rate, or transcendentalist, counterpart.
5. Such questions are answered in accordance with both gender and class, gender implying an objective/subjective dichotomy, and class a noumenal/phenomenal dichotomy.
6. Thus one can be either objectively, in metachemistry and chemistry, or subjectively, in physics and metaphysics, as well as either noumenally, in love and joy, or phenomenally, in pride and pleasure.
7. Broadly, fundamentalists opt to be metachemically and transcendentalists to be metaphysically, while 'down below', in the phenomenal realm, nonconformists opt to be chemically and humanists to be physically.
8. Thus whereas fundamentalists are especially partial to love through beauty, transcendentalists, by contrast, are especially partial to joy through truth.
9. And whereas nonconformists are especially partial to pride through strength, humanists, by contrast, are especially partial to pleasure through knowledge.
10. Yet, strictly speaking, being - and hence religion - is only in its per se, or genuine, manifestation in metaphysics, where it takes a specifically transcendentalist, and therefore joyful, turn. In physics, by comparison, it is 'once bovaryized' through pleasure; in chemistry, by (relative) contrast, it is 'twice bovaryized' through pride; and in metachemistry, by (absolute) contrast, it is 'thrice bovaryized' through love.
11. Hence when being is less than metaphysical, it is not the being-of-being, so to speak, but the being-of-taking (physical), the being-of-giving (chemical), or the being-of-doing (metachemical).
12. The being that is less than metaphysical is not, like the being-of-being, the being of Heaven (joy), but either the being of the earth (pleasure), the being of purgatory (pride), or the being of Hell (love), none of which are ends-in-themselves but either asides to an alternative mean or means to a different end, as in the case of love.
13. The being that is an end-in-itself is the being of Heaven (joy), and such a being is metaphysical, and thus associated not with vegetation (physical), still less with water (chemical) or fire (metachemical), but solely with air.
14. For air is not only the metaphysical element par excellence, but the one through association with which it is possible to be joyfully, and hence in properly religious terms.
15. Such a consummate order of being is not for everyone, neither on a gender nor a class basis, since it requires the upper-class male capacity for noumenal subjectivity, which no-one but a subman (in sensuality) or a superman (in sensibility) would have - at least not to any appreciable, and therefore authentic, extent.
16. Whereas the first-rate order of being is a joyful end-in-itself, the second-rate order of being, which is pleasurable, is subordinate to an egocentric, and hence economic, mean; the third-rate order of being, which is proud, is subordinate to a spiritual, and hence political, mean; and the fourth-rate order of being, which is loving, is subordinate to a wilful, and hence scientific, mean.
17. Hence whereas religion is alone religious (soulful) through joy, it is economic (egocentric) through pleasure, political (spiritual) through pride, and scientific (wilful) through love.
18. The religion that is alone religious (soulful) through joy is transcendentalist, and hence metaphysical, since associated with air.
19. The religion that is economic (egocentric) through pleasure is humanist, and hence physical, since associated with vegetation (earth).
20. The religion that is political (spiritual) through pride is nonconformist, and hence chemical, since associated with water.
21. The religion that is scientific (wilful) through love is fundamentalist, and hence metachemical, since associated with fire.
22. Only in joy is the being of soul fully soulful, and hence the soul (or kernel) of being. In pleasure, the being of soul is 'once bovaryized'; in pride it is 'twice bovaryized'; and in love it is 'thrice bovaryized'.
23. Hence the being of soul descends, in metachemical and chemical contexts, from the love of appearance to the pride of quantity, and ascends, in physical and metaphysical contexts, from the pleasure of quality to the joy of essence.
24. A descension, on the female side of life, from fundamentalism to nonconformism, Hell to purgatory, and an ascension, on its male side, from humanism to transcendentalism, earth to Heaven.
25. Soul is always essential, but only in metaphysics is it genuinely essential and hence authentically religious (soulful). For joy, the soul of being, is alone heavenly, not earthly, purgatorial, or hellish from a pleasurable, a proud, or a loving alternative.
1. The being of genuine philosophers - as of genuine philosophy - is the soul of being, viz. joy, in what can only be a concern, through transcendentalism, with metaphysics.
2. Every lesser being, be it physical, chemical, or metachemical, is not the being of authentic philosophy but, on the contrary, the being of a philosophy that stands at one, two, or three 'bovaryized' removes from such (metaphysical) authenticity.
3. The joyful being of authentic philosophy can only be conceived of in relation to aphorisms, not in relation to essays, dialogues, or verses.
4. By comparison, essayistic philosophy is better suited, in its quasi-narrative bias, to the pleasurable being of a physical shortfall, through humanism, from metaphysics, in what amounts to a 'once-bovaryized' order of pseudo-philosophy.
5. By relative contrast, dialogues are more suited, in their quasi-dramatic bias, to the proud being of a chemical shortfall, through nonconformism, from metaphysics, in what amounts to a 'twice-bovaryized' order of pseudo-philosophy.
6. By absolutist contrast, verses are more suited, in their quasi-poetic bias, to the loving being of a metachemical shortfall, through fundamentalism, from metaphysics, in what amounts to a 'thrice-bovaryized' order of pseudo-philosophy.
7. Hence whereas philosophy is only genuine in the aphoristic mode of joyful being, it is regressively more pseudo in relation to the essayistic mode of pleasurable being, the dialogistic mode of proud being, and the linguistic mode, so to speak, of loving being.
8. Instead of a transcendentalist authenticity in relation to the being-of-beings, philosophy that is 'bovaryized' in physical, chemical, or metachemical shortfalls from metaphysics ... signifies a humanist, a nonconformist, or a fundamentalist inauthenticity in relation to such being.
9. Such pseudo-philosophies are not the work of gods aspiring towards Heaven, of truth seeking joyful redemption, but either the work of men, women, or devils, for whom being is accordingly pleasurable, proud, or loving, as the case may be.
10. But pleasurable being is second-rate, proud being third-rate, and loving being fourth-rate by comparison with (pleasurable) or in contrast to (proud and loving) the first-rate being of joy in the soul-of-souls, the soul of being which the genuine philosopher, the aphoristic metaphysician, will advocate and, more importantly, experience in consequence of fidelity to metaphysical procedures.
11. Inferior philosophers will never approach being on anything but an inauthentic basis ... through essayistic pleasure, dialogistic pride, or linguistic love, and their philosophy will always be a reflection of humanist, nonconformist, or fundamentalist limitations vis-à-vis the transcendentalism of genuine philosophy.
12. Pseudo-philosophy will always be upheld by societies in which either humanism, and hence narrative fiction, nonconformism, and hence drama, or fundamentalism, and hence poetry, is the prevailing literary genre - and upheld to the exclusion, it may well be, of genuine philosophy, which requires a transcendentalist, and therefore metaphysical, bias whether in the individual or, more generally, in society as a whole.
13. Unless society is preponderantly transcendentalist in its orientation towards metaphysical individuals, the philosopher will not be 'king' but ever tangential, on a 'bovaryized' basis, to the prevailing literary mean, be it fictional, dramatic, or poetic, according to whether society is preponderantly and/or predominantly constituted in relation to physical, chemical, or to metachemical norms.
14. As a genuine, or aphoristic, philosopher, I esteem that society in which the metaphysical individual is especially sovereign, and philosophy is accordingly the principal literary genre, with 'bovaryized' manifestations, necessarily deferential towards it in their metaphysical bias, of fiction, drama, and poetry.
15. Only then will justice be done to the soul of being, the being-of-beings, or supreme being, of that heavenly joy which is the redemption of godly truth and the justification behind all genuine philosophy - the most genuine philosophy of the 'philosopher king' not least of all!
16. Such philosophy can only be fully and properly aired in 'Kingdom Come', the 'Kingdom' not only of a projected union of Ireland, Scotland, and Wales in a Gaelic Federation, as democratically advocated by me, but also, and no less importantly, of the soul, in which the metaphysical soul will receive its due recognition as the soul-of-souls and ultimate manifestation of being especially reserved for those adjudged capable, as supermen, of experiencing it, which is to say, of availing of metaphysical enlightenment on the top tier of my projected triadic Beyond, wherein respiratory sensibility will be the prevailing norm - a norm no less meritocratic than aural sensuality, the submasculine metaphysics from which supermen, or potential supermen, require to be saved, was (and still is) theocratic.
17. For a metaphysical being that was less than sensible would not 'cut it' with the 'reborn' context of 'Kingdom Come', wherein philosophy can only be meritocratically independent of theocracy, and thus of anything rooted, via Biblical verse, in the theistic concept of God as Creator, Father, etc.
18. Ultimate metaphysical being is not only sensibly supreme as opposed to sensually supreme, it is Superchristian as opposed to Subchristian, and therefore aligned with a metaphysical 'kingdom within'.
19. And it is this metaphysical 'kingdom within', this ultimate order of 'rebirth', that is fully commensurate with 'Kingdom Come', and thus the supersession not only of Subchristianity, with its theocratic paternalism, but of Christianity and its correlative plutocratic estimation of society.
20. For so long as society continues to be conditioned by economics, religion will get a raw deal in terms of being 'sold short' of its true worth in a context that not merely overhauls economics in sensually metaphysical terms, but overhauls economics in sensibly metaphysical terms, such that subordinates, once and for all, fiction to philosophy, as philosophy is understood to depart theocratic sensuality for meritocratic sensibility, and being finally comes to rest in the metaphysical 'rebirth' of 'Kingdom Come', wherein the ultimate sensibility of a Superchristian dispensation is 'king' for ever more, thanks to the Messianic leadership of one who considers himself, not without compelling logical justification, as the best and most credible equivalent of a Second Coming there has ever been or is ever likely to be!
1. Since being and philosophy are intimately connected, even to the point of seeming synonymous, one can be philosophical either metachemically (through love), chemically (through pride), physically (through pleasure), or metaphysically (through joy), the latter alone genuinely philosophical in its association with the soul-of-souls, the metaphysical soul.
2. Being philosophical is therefore a quintessentially soulful, or emotional, experience, having reference to a level or type of contentment ... from love and pride on the libertarian, or objective, side of the gender divide, to pleasure and joy on its conservative, or subjective, side.
3. For philosophy is about the achievement of soul, not about the achievement, or triumph, of ego, spirit, or will, for which, in any case, the literary disciplines of fiction, drama, and poetry would be more suitable.
4. Even truth is not commensurate with being philosophical, since truth is the metaphysical mode of ego which appertains to form and not to content(ment).
5. As the metaphysical mode of ego, truth is less philosophical than fictional or, in a certain narrow sense, theosophical, since truth is that which falls laterally short of joy as God falls laterally short of Heaven or, if that sounds too paradoxical, is that which appertains to egocentric profanity as distinct from psychocentric sanctity, the quality of metaphysical self as distinct from its essence.
6. One could speak, more exactingly, of taking notational (whether theosophically or, to resort to a slightly invented term for the sensible context, meritosophically) as opposed to being philosophical in connection with truth, since truth is what the metaphysical self thinks about metaphysical issues, including God, rather than what it experiences, via the soul, in relation to metaphysical being.
7. Certainly, taking is the qualitative attribute of ego, no less than being the essential attribute of soul, and in thinking about truth, about issues appertaining to metaphysical ego (which is associated, after all, with air, the metaphysical element par excellence), one does a fair amount of note-taking, whether or not such notes subsequently spill over, as it were, into properly crafted aphorisms.
8. Thus whereas joy is the metaphysical mode of soul, the soul-of-souls, truth is the metaphysical mode of ego, the 'once-bovaryized' ego that stands laterally apart from joy as God from Heaven or profanity from sanctity.
9. In fact, one could even maintain that truth is as distinct from joy, the ego from the soul of metaphysics, as folly from wisdom, albeit the folly, being metaphysical, is 'once bovaryized' (in comparison with physical folly) and the wisdom, also being metaphysical, is the per se, or genuine, manifestation of that which philosophy is intended to achieve and/or encourage anyway.
10. For philosophy is about being, remember, not about taking, which, by contrast, is simply a means, in metaphysics, to a more perfect end, a species of 'bovaryized' egocentricity which serves to formulate that (truth) by means of which the goal of perfect contentment can be achieved.
11. And it is this goal of perfect contentment which is the ultimate test of philosophy, since wisdom is only genuine in relation to metaphysical being, the joyful being-of-beings that not only surpasses the pleasurable being of physics, but stands at a contrary, if not antithetical, remove (both relatively and absolutely) from the proud being of chemistry and the loving being of metachemistry.
12. Hence only in joy is one truly and genuinely being philosophical, whether in the sensual context of aural metaphysics or, more profoundly, in the sensible context of respiratory metaphysics, the joy of a meritocratic as opposed to a theocratic association, and such a consummate level of philosophical being is the summation of wisdom and vindication of philosophy.
13. Thus being philosophical is equivalent to being wise, since philosophy involves the pursuit of wisdom, and wisdom only comes through being.
14. All being is wise, whether it be the fourth-fate being (metachemical) of love, the third-rate being (chemical) of pride, the second-rate being (physical) of pleasure, or the first-rate being (metaphysical) of joy, the wisdom not of Hell, purgatory, or the earth, but of Heaven. For wisdom is contentment, and however and whenever one achieves contentment it is because of the being of soul, the essence of self.
15. Likewise, all taking is folly, whether it be the fourth-rate taking (chemical) of strength, the third-rate taking (metachemical) of beauty, the second-rate taking (metaphysical) of truth, or the first-rate taking (physical) of knowledge, the folly not of woman, the Devil, or God, but of man. For folly is formal, and however and whenever one achieves form it is because of the taking of ego, the quality of self.
16. Similarly, all giving is good, whether it be the fourth-rate giving (physical) of unholiness, the third-rate giving (metaphysical) of holiness, the second-rate giving (metachemical) of unclearness, or the first-rate giving (chemical) of clearness, the goodness not of vegetation, air, or fire, but of water. For goodness is glorious, and however and whenever one achieves glory it is because of the giving of spirit, the quantity of selflessness.
17. Finally, all doing is evil, whether it be the fourth-rate doing (metaphysical) of impression, the third-rate doing (physical) of depression, the second-rate doing (chemical) of compression, or the first-rate doing (metachemical) of expression, the evil not of noumenal subjectivity, phenomenal subjectivity, or phenomenal objectivity, but of noumenal objectivity. For evil is powerful, and however and whenever one achieves power it is because of the doing of will, the appearance of not-self.
18. Just as the soul is always wise in its contentment, so the ego is always foolish in its form, the spirit always good in its glory, and the will always evil in its power.
19. And this applies to any manifestation of soul, ego, spirit, or will, be it genuine or pseudo, per se or 'bovaryized', first- and second-rate or third- and fourth-rate.
20. One can no more be evil than do wisdom, no more give folly than take goodness. One can only do evil, give goodness, take folly, or be wise, even though every behavioural pattern, from metachemically and chemically libertarian on the objective side of life to physically and metaphysically conservative on its subjective side, embraces each of these several factors to greater or lesser extents within the overall compass of its particular element.
21. Thus even metaphysics, the airy element of philosophy par excellence, is subject to evil, goodness, and folly in addition to wisdom, since there can be no metaphysical being without metaphysical giving, and no metaphysical giving without metaphysical doing, and no metaphysical doing without metaphysical taking, the truthful starting-point, within the metaphysical ego, for the attainment of joyful soul via impressive will and holy spirit.
22. Therefore even the achievement of supreme wisdom requires the utilization, by metaphysical ego, of both metaphysical will and spirit, impressive power and holy glory, fourth-rate evil and third-rate goodness, if the second-rate folly of truth is to be redeemed in the first-rate wisdom of joy, the wisdom-of-wisdoms and being-of-beings, that transports the metaphysical self from godliness to heavenliness, as from ego to soul.
1. All power, and hence will, is evil, whether it be the most evil power of metachemical will, the more (relative to most) evil power of chemical will, the less (relative to least) evil power of physical will, or the least evil power of metaphysical will - in other words, whether it be expressive, compressive, depressive, or impressive, according to the nature of its doing.
2. All glory, and hence spirit, is good, whether it be the most good glory of chemical spirit, the more (relative to most) good glory of metachemical spirit, the less (relative to least) good glory of metaphysical spirit, or the least good glory of physical spirit - in other words, whether it be clear, unclear, holy, or unholy, according to the nature of its giving.
3. All form, and hence ego, is foolish, whether it be the most formal folly of physical ego, the more (relative to most) formal folly of metaphysical ego, the less (relative to least) formal folly of metachemical ego, or the least formal folly of chemical ego - in other words, whether it be reflective, elective, selective, or deflective, according to the nature of its taking.
4. All content(ment), and hence soul, is wise, whether it be the most content wisdom of metaphysical soul, the more (relative to most) content wisdom of physical soul, the less (relative to least) content wisdom of chemical soul, or the least content wisdom of metachemical soul - in other words, whether it be sempiternal, paternal, maternal, or infernal, according to the nature of its being.
5. Each element, be it metachemical and fiery, chemical and watery, physical and vegetative, or metaphysical and airy, is composed of combinations of evil, good, folly, and wisdom in different degrees and/or ways, whether it happens to be objective (and female) or subjective (and male).
6. In the objective elements of fire and water, evil and good are primary on account of the particle hegemony, in elemental and molecular subatomic distinctions, which obtains with them, whereas in the subjective elements of vegetation and air, by contrast, folly and wisdom are primary on account of the wavicle hegemony, in molecular and elemental subatomic distinctions, which therein obtains.
7. Hence whereas evil and good are primary and folly and wisdom secondary in the objective elements of fire and water, evil and good are secondary and folly and wisdom alone primary in the subjective elements of vegetation and air.
8. Power and glory are always primary in metachemistry and chemistry, whereas in physics and metaphysics, by contrast, power and glory are always secondary, and form and content(ment) alone primary.
9. Power is always founded upon elemental-particle and glory upon molecular-particle subatomic distinctions, whatever the element (in sensuality) or elementino (in sensibility).
10. Form is always centred upon molecular-wavicle and content(ment) upon elemental-wavicle subatomic distinctions, whatever the element (in sensuality) or elementino (in sensibility).
11. Metaphysics accordingly affords one a secondary distinction between the elemental particle protons (in sensuality) and protinos (in sensibility) of impressive will and the molecular particle protons and protinos of holy spirit, as between the least evil kind of power and the less (relative to least) good kind of glory.
12. Metaphysics accordingly affords one a primary distinction between the molecular wavicle protons (in sensuality) and protinos (in sensibility) of elective ego and the elemental wavicle protons and protinos of sempiternal soul, as between the more (relative to most) foolish kind of form and the most wise kind of content(ment).
13. Hence to conceive of metaphysics as being subatomically divisible between the elemental particle protons and/or protinos of impressive power and the molecular particle protons and/or protinos of holy glory on the one hand, that of secondary God and Heaven, but between the molecular wavicle protons and/or protinos of elective form and the elemental wavicle protons and/or protinos of sempiternal content(ment) on the other hand, that of primary God and Heaven.
14. To contrast the least evil scientific and/or poetic power and the less (relative to least) good political and/or dramatic glory of secondary metaphysics with the more (relative to most) foolish economic and/or prosodic form and the most wise religious and/or philosophic content(ment) of primary metaphysics, pretty much as one might contrast rhythm and harmony with melody and pitch in relation to metaphysical music.
15. To metaphysically distinguish the primary standings of Ego-God and Soul-Heaven from the secondary standings of Will-God and Spirit-Heaven as one might distinguish 'the Son' and 'the Risen Son' from 'the Father' and 'the Holy Ghost', or, in non-theological language, quality and essence from appearance and quantity.
16. It could also be argued that whereas the primary God and Heaven, truth and joy, of metaphysics are respectively legislative and contemplative in their egocentric and psychocentric (soulful) dispositions, the secondary God and Heaven, truth and joy, of metaphysics are respectively executive and meditative in their dispositions towards somatic will and what has been called (see, for instance, The Core of the Self) psychesomatic spirit.
17. That which causes soul is not so much the ego, nor even the will, as the spirit from which the self, duly spiritualized, reacts in the interests of self-preservation. Hence spirit is the effective cause of the soul, whereas will is the cause of the spirit, and ego the causative effect of the will.
18. Hence one could plot a progression, within metaphysics, from wilful cause to soulful effect via the effective cause of the spirit and the causative effect of the ego, as from elemental particles to wavicles via molecular particles and wavicles.
19. For it does seem that both the causal agencies are such by dint of their particle basis in elemental and molecular protons and/or protinos, whereas the effects of these causal agencies share a common wavicle centre in molecular and elemental protons and/or protinos.
20. Thus without will there would be no ego, without 'the Father' no 'Son', but neither would there be any soul without the spirit, since the 'Risen Son' is only possible on the basis of a reaction from 'the Holy Ghost', and such a reaction, by leading deeper into the self, ends up closer to 'the Father' without, however, being in any way commensurate with 'Him'.
21. For the self must return to ego in order to plunge anew into will and embrace the spirit afresh before rejecting it once more in the interests of the soul, the metaphysical self returning to form before opting to utilize power to identify with glory and, in rejecting that, achieve content(ment) for itself as the reward for having put itself out, via the not-self, on a selfless limb, so to speak.
22. For the self must always return to itself both indirectly, as soul, and directly, as ego, and not dally too long with the selflessness which issues, in spiritual glory, from the not-self, whichever metaphysical not-self, whether in sensuality (ears) or in sensibility (lungs), that may happen to be.
23. For in the noumenally subjective context of metaphysics, the self is primary in its wavicle or effective properties but the not-self and selflessness are secondary in their particle or causal properties, and as such the latter are but means for the former to achieve for itself a higher end, passing, in the process, from profanity to sanctity, Ego-God to Soul-Heaven, wherein its redemption is secured.
24. Only in metaphysics is soul a genuine end, and thus contemplative fulfilment for the devotee - be he submasculine in sensuality or supermasculine in sensibility - of supreme being; for only in metaphysics is the elemental wavicle subdivision of the metaphysical subatomic element and/or elementino, viz. protons (in sensuality) and protinos (in sensibility), in its per se, or genuine, manifestation, in accordance with its correlation, more atomically, with air.
25. In physics, by comparison, the elemental wavicle subdivision of neutrons and/or neutrinos (conventional) or deuterons and/or deuterinos (radical) is subordinate to the molecular wavicle subdivision, which accords not with being, and hence soul, but with taking, and hence ego, in accordance with its correlation, more atomically, with vegetation.
26. In chemistry, by relative contrast, both the elemental and molecular wavicle subdivisions of electrons and/or electrinos (conventional) or positrons and/or positrinos (radical) are subordinate to the molecular particle subdivision, which accords neither with being nor taking, soul nor ego, but with giving, and hence spirit, in accordance with its correlation, more atomically, with water.
27. In metachemistry, by absolute contrast, both the elemental and molecular wavicle subdivisions and the molecular particle subdivision of photons and/or photinos are subordinate to the elemental particle subdivision, which accords neither with being nor taking, nor even with giving, but with doing, and hence will, in accordance with its correlation, more atomically, with fire.
28. Hence while being does indeed exist in physics, chemistry, and metachemistry, it is not the first-rate being of joy in Heaven, but the second-rate (and 'once bovaryized') being of pleasure in earth, the third-rate (and 'twice bovaryized') being of pride in purgatory, and the fourth-rate (and 'thrice bovaryized') being of love in Hell.
29. For in physics it is not the contented joy of Heaven which is paramount, but the formal knowledge of man; in chemistry not the formal knowledge of man, but the glorious pride of purgatory; and in metachemistry not the glorious pride of purgatory, but the powerful beauty of the Devil.
30. For metaphysics is not that in which quality is paramount, still less that in which either quantity or appearance are paramount, but that, by contrast, in which essence is paramount, as the self rises to the heavenly kingdom of the soul in which joy is the be-all-and-end-all of everything - power, glory, form, and content(ment) - for all Eternity.