NEGATIVITY VIS--VIS POSITIVITY

 

237. Since science has its per se manifestation in metachemistry ... as that which, rooted instinctually in appearances, pertains to the materialism and/or fundamentalism (depending on the context) of elemental particles in the most basic and/or least advanced element of fire, we may conclude that metachemical primacy descends, or regresses, from the most ugliness and hatred of scientific materialism to the least ugliness and hatred of religious materialism via the more (relative to most) ugliness and hatred of political materialism and the less (relative to least) ugliness and hatred of economic materialism, while, conversely, metachemical supremacy ascends, or progresses, from the least beauty and love of scientific fundamentalism to the most beauty and love of religious fundamentalism via the less (relative to least) beauty and love of political fundamentalism and the more (relative to most) beauty and love of economic fundamentalism, and does so whether with regard to sensuality or sensibility.

 

238. Since politics has its per se manifestation in chemistry ... as that which, rooted spiritually in quantities, pertains to the realism and/or nonconformism (depending on the context) of molecular particles in the more (relative to most) basic and/or less (relative to least) advanced element of water, we may conclude that chemical primacy descends, or regresses, from the most weakness and humility of scientific realism to the least weakness and humility of religious realism via the more (relative to most) weakness and humility of political realism and the less (relative to least) weakness and humility of economic realism, while, conversely, chemical supremacy ascends, or progresses, from the least strength and pride of scientific nonconformism to the most strength and pride of religious nonconformism via the less (relative to least) strength and pride of political nonconformism and the more (relative to most) strength and pride of economic nonconformism, and does so whether with regard to sensuality or sensibility.

 

239. Since economics has its per se manifestation in physics ... as that which, centred intellectually in qualities, pertains to the naturalism and/or humanism (depending on the context) of molecular wavicles in the less (relative to least) basic and/or more (relative to most) advanced element of vegetation, we may conclude that physical primacy descends, or regresses, from the most ignorance and pain of scientific naturalism to the least ignorance and pain of religious naturalism via the more (relative to most) ignorance and pain of political naturalism and the less (relative to least) ignorance and pain of economic naturalism, while, conversely, physical supremacy ascends, or progresses, from the least knowledge and pleasure of scientific humanism to the most knowledge and pleasure of religious humanism via the less (relative to least) knowledge and pleasure of political humanism and the more (relative to most) knowledge and pleasure of economic humanism, and does so whether with regard to sensuality or sensibility.

 

240. Since religion has its per se manifestation in metaphysics ... as that which, centred emotionally in essences, pertains to the idealism and/or transcendentalism (depending on the context) of elemental wavicles in the least basic and/or most advanced element of air, we may conclude that metaphysical primacy descends, or regresses, from the most falsity and woe of scientific idealism to the least falsity and woe of religious idealism via the more (relative to most) falsity and woe of political idealism and the less (relative to least) falsity and woe of economic idealism, while, conversely, metaphysical supremacy ascends, or progresses, from the least truth and joy of scientific transcendentalism to the most truth and joy of religious transcendentalism via the less (relative to least) truth and joy of political transcendentalism and the more (relative to most) truth and joy of economic transcendentalism, and does so whether with regard to sensuality or sensibility.

 

241. Thus wherever science and politics hold hegemonic sway, as in particle-based contexts, there will be most and more negativity vis--vis least and less positivity respectively, whereas wherever economics and religion are paramount, as in wavicle-centred contexts, there will be more and most positivity vis--vis less and least negativity respectively.

 

242. It does seem that the distinction between primacy and supremacy, as regarding negative and positive alternatives, is something that encourages one to distinguish between materialism and fundamentalism in relation to metachemistry, realism and nonconformism in relation to chemistry, naturalism and humanism in relation to physics, and idealism and transcendentalism in relation to metaphysics, and this whether with regard to scientific, political, economic, or religious contexts.

 

243. Thus one would have to distinguish the negativity, in primacy, of materialism, realism, naturalism and idealism ... from the positivity, in supremacy, of fundamentalism, nonconformism, humanism, and transcendentalism, whether with regard to sensual or to sensible contexts.

 

244. An age of primacy, like the twentieth century, was one in which, particularly in the Anglo-American West, materialism eclipsed fundamentalism, realism eclipsed nonconformism, naturalism eclipsed humanism, and idealism eclipsed transcendentalism - in short, a secular as opposed to an ecclesiastical age, in which the supreme is no longer reflective of the times.

 

245. Henceforward people would increasingly be judged as materialists, realists, naturalists, or idealists ... rather than as fundamentalists, nonconformists, humanists, or transcendentalists, even though approximations to the latter still persisted in existing, and as a retort, in some cases, to the prevailing negativity of the primal antivalues.

 

246. For nothing positive can be ascribed to materialism, realism, naturalism, or idealism ... except where and to the extent that they have been infused, consciously or (more probably) unconsciously, with positive values properly accruing to fundamentalism, nonconformism, humanism, or transcendentalism.

 

247. In actuality, however, primacy remains negative in both sensual and sensible contexts, whereas supremacy is alone commensurate with positivity, and hence with that which puts the self, in whatever elemental mode, above the unself, as the conscious above the unconscious.

 

248. Thus we have no option but to equate materialism, realism, naturalism, and idealism with the unself in each of its elemental manifestations, and to deduce that wherever things illustrative of primacy exist, it is because the unself, or unconscious, has come to the fore at the expense of the self, and relegated fundamentalism, nonconformism, humanism, and transcendentalism to the 'rubbish heap' of historical supremacy, even as it arrogates from them such positivity as is claimed for itself.

 

249. Duly invested with some of the positivity formerly applying, and still properly accruing, to supreme contexts, it is no wonder if both politics and science, the objective disciplines of a primal hegemony, are able to make claims for themselves and to deceive, in due female fashion, the ignorant masses that they are the solution to all of their problems.

 

250. For it does indeed seem that, in an age of primacy, the solution to life's ills can only be found in politics and science, since they alone are sensually hegemonic, and life itself has to be primarily regarded in terms of realism and materialism, the former hegemonic over naturalism, and the latter hegemonic over idealism, with Anglo-American consequences for all concerned!

 

251. For in Britain, the watery land of 'Britannia', realism is politically hegemonic over naturalism, as conservatism over liberalism, while in America, fiery land of the 'Liberty Belle', materialism is scientifically hegemonic over idealism, as free enterprise over communism.

 

252. One cannot even claim, with any degree of contemporary relevance, that nonconformism is hegemonic over humanism in Britain, or fundamentalism hegemonic over transcendentalism in America, since such a 'once-born' situation would be commensurate with sensual supremacy, and in neither country is supremacy anything but tangential, these days, to the prevailing primacy, be it phenomenal, as in Britain's case, or noumenal, as in the case of America.

 

253. For in both countries politics and science are hegemonic, the one through the parliamentary prerogative of 'free speech', which owes something of its current realistic prominence to a free-church precondition in Puritan nonconformism, and the other through the constitutional prerogative of 'freedom of the press', which owes something of its current materialistic prominence to a free-temple precondition in Judeo-Oriental fundamentalism, with both the tongue and the eyes under the reigning light, so to speak, of the moon and the stars - less (relative to least) strength and pride vis--vis more (relative to most) weakness and humility in the political context, least beauty and love in relation to most ugliness and hatred in the scientific one.

 

254. One could no more imagine a situation in which there was no 'freedom of speech' in parliamentary Britain ... than imagine one in which there was no 'freedom of the press' in presidential America; for in both countries water and fire are free in both supreme and, in particular these days, primal terms.

 

255. And where water and fire are free, vegetation and air will not be bound to themselves in due Christian and/or Superchristian vein, but be deferentially subservient before the twin objectivities of Heathen and Superheathen power.

 

256. Britain and America 'went to the dogs' (of objective negativity) on the day that sensual supremacy, itself a 'once-born' failing from a properly Christian standpoint, was eclipsed by sensual primacy, and the unself came increasingly to the fore at the self's expense.

 

257. Now it is the phenomenal unself of weakness and humility in the one case, and the noumenal unself of ugliness and hatred in the other case ... which is chiefly characteristic of each nation, thanks, in no small part, to the 'dogs' of primal freedom.

 

258. Even supreme freedom is morally undesirable from a Christian standpoint, not only because it corresponds to a 'once-born' situation in which the tongue is hegemonic over the phallus and the eyes are hegemonic over the ears, but because it inevitably paves the way for sensual primacy, and hence the eclipse of the tongue by the moon and of the eyes by the stellar cosmos, negativity duly 'riding out' at the expense of positivity.

 

259. But where supreme binding (to Christ) still exists, this will not happen or, at any rate, won't have happened to anything like the same extent, albeit Anglo-American influences still have to be reckoned with, as in Ireland.

 

260. For Christianity, being a Catholic phenomenon, remains faithful to sensible supremacy at the 'reborn' phenomenal level of the brain, which is the Christian salvation, through the 'word of Christ', from the 'once-born' phenomenal realm of the flesh, of which the phallus is sensual cynosure.

 

261. Thus Catholicism encourages people - and men in particular - to remain sensibly bound to phenomenal supremacy rather than to become sensually free (of such a binding) through sensual supremacy (as in Protestantism) or, worse again, through sensual primacy (as in the secular negativity of political and scientific societies), and in such an encouragement there is the reward of vegetative positivity in physically sensible, or cerebral, terms.

 

262. What there is not and what there is need of, it seems to me, is an airy positivity in metaphysically sensible terms, a salvation not of the brain in relation to the flesh, the rejection of which is graphically illustrated by the Crucifixion, but of the lungs in relation to the ears, and for this ... one would have to go beyond Christianity to the Superchristian heights of what I identify with 'Kingdom Come', where sensible binding to noumenal supremacy would become if not the sole then, at any rate, the leading mode of binding, in due meditative vein.

 

263. Thus Catholicism, by upholding sensible binding to phenomenal supremacy through Christ, paves the way for the Social Transcendentalist binding to noumenal supremacy via the prophet (call him Second Coming or Ultimate Messiah) of the Holy Spirit of Heaven, and all because it upholds sensual binding to noumenal supremacy through the Father, whose 'once-born' mode of noumenal binding, equivalent to the ears, leaves to be desired the 'reborn' mode of noumenal binding to the lungs, so that sensible supremacy may supersede sensual supremacy as the prevailing mode of metaphysics.

 

264. Only then, with metaphysical sensibility, will religion achieve a Superchristian fulfilment and deliverance not only from the Subchristian sensuality of 'the Father', but, no less significantly, be elevated above the 'reborn' sensibility of 'the Son', whose cerebral binding leaves something to be desired from a genuinely religious standpoint - namely, attainment of the Holy Spirit of Heaven and achievement, via that, of joyful self-realization of an ultimate order.

 

265. For joyful self-realization can only come to pass in relation to air, the soulful element par excellence, whether externally via the airwaves, and hence the ears, or internally via the breath, and hence the lungs. If the former is Subchristian, then the latter is most assuredly Superchristian, and hence the salvation of Subchristians, as from ears to lungs.

 

266. Thus the being of the soul passes from sensuality to sensibility, as from music to meditation, with the achievement of inner joy, the joy-of-joys and soul-of-souls.

 

267. Contrasted with the being of soul, however, is the antibeing of antisoul, the negative being of the psychocentric unself in relation to the woe of metaphysical primacy, whether in sensuality or sensibility.

 

268. Such an antibeing exists in the shadow of metachemical primacy, as under the rule of hatred and, most especially, of negative doing, the antidoing of metachemical antiwill.

 

269. For metachemistry is that in which the will and/or antiwill, depending on the context, is paramount, and where doing and/or antidoing are accordingly very much in the expressive driving-seat.

 

270. In fact, there could be no greater contrast, overall, than between the metachemical and the metaphysical, as between fire and air; for the one is dominated by the will and/or antiwill of the somatic not-self and/or not-unself, while the other is led by the soul and/or antisoul of the psychocentric self and/or unself, depending, once again, on whether we are alluding to supremacy or to primacy.

 

271. Thus whereas doing and/or antidoing characterizes metachemistry in supreme and/or primal modes, being and/or antibeing characterizes its noumenal antithesis, metaphysics - the being and/or antibeing of metaphysical soul and/or antisoul, as opposed to the doing and/or antidoing of metachemical will and/or antiwill.

 

272. If doing and being, to concentrate on supremacy, are as far apart as will and soul, then giving and taking, their phenomenal equivalents, are as far apart as spirit and ego, or chemistry and physics.

 

273. For unlike metachemistry, chemistry is governed by spirit, the quantity that gives, whereas, unlike metaphysics, physics is represented by the ego, the quality that takes.

 

274. Hence we may contrast the giving of chemical spirit with the taking of physical ego, since water is the element in which spirit is paramount, whereas vegetation, its phenomenal antithesis, is the element in which the ego is paramount, and in neither context can there be anything, in consequence, but 'bovaryized' modes of will and soul.

 

275. Of course, what applies to giving and taking, the supreme manifestations of chemistry and physics, applies just as much to the antigiving and the antitaking, so to speak, of the antispirit and the anti-ego, of unselflessness and the unself in their per se manifestations respectively, except that here we will be dealing with primacy in both its sensual and sensible modes.

 

276. Thus the antispirit of chemical unselflessness and the anti-ego of the physical unself are as far apart as the spirit of chemical selflessness and the ego of the physical self, as we distinguish, within phenomenal parameters, negative water from negative vegetation.

 

277. Thus primacy and supremacy can be found in every element, from fire and air 'up above', in the noumenal realms of time and space, to water and vegetation 'down below', in the phenomenal realms of volume and mass.

 

278. Without primacy there would be no supremacy, without the inorganic nothing organic, without the egocentric unself of negative intellectuality no egocentric self of positive intellectuality, without the somatic not-unself of negative instinctuality no somatic not-self of positive instinctuality, without the psychesomatic unselflessness of negative spirituality no psychesomatic selflessness of positive spirituality, and without the psychocentric unself of negative emotionality no psychocentric self of positive emotionality.

 

279. Primacy is the foundation, but it does not have to be the boss, and in any sensibly-run society worthy of the name physical and/or metaphysical, it will be kept in a subordinate position, in order that supremacy may be developed to the full extent of that society's existing capacities.

 

280. Supremacy fares better in subjective contexts, as above, than ever it does in objective ones, and therefore it requires humanism or transcendentalism, rather than nonconformism or fundamentalism, if it is to survive on a properly sensible basis, without undue threat of subversion and/or eclipse by primacy.

 

281. For humanism and transcendentalism, corresponding, in elemental terms, to vegetation and air, alone pertain to the male, and hence subjective, side of life, whereas nonconformism and fundamentalism, with their watery and fiery connotations, will be exposed, like females, to the direct sway of objective pressures which render supremacy more vulnerable to primal encroachments.

 

282. Hence there is a greater risk of fundamentalism succumbing to materialism and of nonconformism succumbing to realism than of humanism succumbing to naturalism or of transcendentalism succumbing to idealism, given the objective dispositions, in rectilinear (straight) divergence and/or convergence, of both fundamentalism and nonconformism.

 

283. Yet no kind of supremacy is exempt from the risk of primal subversion, and the sensual lures, for example, of the terrestrial and of the solar have ever to be reckoned with from a subjective and hence male standpoint, particularly for those whose modes of supremacy are 'once born' rather than 'reborn'.

 

284. To descend, or regress, from the most primacy of materialism to the least primacy of idealism via the more (relative to most) primacy of realism and the less (relative to least) primacy of naturalism.

 

285. To ascend, or progress, from the least supremacy of fundamentalism to the most supremacy of transcendentalism via the less (relative to least) supremacy of nonconformism and the more (relative to most) supremacy of humanism.

 

286. Since space is supernoumenal and time subnoumenal, we may contrast the extreme (noumenal) right-wing nature of space with the extreme (noumenal) left-wing nature of time, the former divisible between positively spatial and spaced modes of space, the latter divisible between positively sequential and repetitive modes of time.

 

287. Since antispace is anti-supernoumenal and antitime anti-subnoumenal, we may contrast the extreme (antinoumenal) right-wing unnature of antispace with the extreme (antinoumenal) left-wing unnature of antitime, the former divisible between negatively spatial and spaced modes of antispace, the latter divisible between negatively sequential and repetitive modes of antitime.

 

288. Since volume is upper phenomenal and mass lower phenomenal, we may contrast the moderate (phenomenal) right-wing nature of volume with the moderate (phenomenal) left-wing nature of mass, the former divisible between positively volumetric and voluminous modes of volume, the latter divisible between positively massive and massed modes of mass.

 

289. Since antivolume is anti-upper-phenomenal and antimass anti-lower-phenomenal, we may contrast the moderate (antiphenomenal) right-wing unnature of antivolume with the moderate (antiphenomenal) left-wing unnature of antimass, the former divisible between negatively volumetric and voluminous modes of antivolume, the latter divisible between negatively massive and massed modes of antimass.

 

290. That which exists in space-time objectivity, the noumenal objectivity of fire, will be extreme right in space but extreme left in time, whereas that which exits in time-space subjectivity, the noumenal subjectivity of air, will be extreme left in time and extreme right in space. For space alone can be described as extreme right, or supernoumenal, with time as extreme left, or subnoumenal, and this in negative contexts no less than in positive ones.

 

291. That which exists in volume-mass objectivity, the phenomenal objectivity of water, will be moderate right in volume but moderate left in mass, whereas that which exits in mass-volume subjectivity, the phenomenal subjectivity of vegetation, will be moderate left in mass but moderate right in volume. For volume alone can be described as moderate right, or upper phenomenal, and mass as moderate left, or lower phenomenal, and this in negative contexts no less than in positive ones.

 

292. Thus there is, in supremacy, a right-wing fundamentalism in positive spatial space and a left-wing fundamentalism in positive repetitive time, a right-wing nonconformism in positive volumetric volume and a left-wing nonconformism in positive massed mass, a left-wing humanism in positive massive mass and a right-wing humanism in positive voluminous volume, a left-wing transcendentalism in positive sequential time and a right-wing transcendentalism in positive spaced space, the former options on each axis in organic sensuality and the latter ones ... in organic sensibility.

 

293. Thus there is, in primacy, a right-wing materialism in negative spatial space and a left-wing materialism in negative repetitive time, a right-wing realism in negative volumetric volume and a left-wing realism in negative massed mass, a left-wing naturalism in negative massive mass and a right-wing naturalism in negative voluminous volume, a left-wing idealism in negative sequential time and a right-wing idealism in negative spaced space, the former options on each axis in inorganic sensuality and the latter ones ... in inorganic sensibility.

 

294. To supremely regress, in positive space-time objectivity, from right to left, as from spatial space to repetitive time, but to supremely progress, in positive time-space subjectivity, from left to right, as from sequential time to spaced space.

 

295. To primally regress, in negative space-time objectivity, from right to left, as from spatial antispace to repetitive antitime, but to primally progress, in negative time-space subjectivity, from left to right, as from sequential antitime to spaced antispace.

 

296. To supremely regress, in positive volume-mass objectivity, from right to left, as from volumetric volume to massed mass, but to supremely progress, in positive mass-volume subjectivity, from left to right, as from massive mass to voluminous volume.

 

297. To primally regress, in negative volume-mass objectivity, from right to left, as from volumetric antivolume to massed antimass, but to primally progress, in negative mass-volume subjectivity, from left to right, as from massive antimass to voluminous antivolume.

 

298. That which most characterizes space-time objectivity is appearance, whether the negative appearance of primacy or the positive appearance of supremacy, and appearance is commensurate with the instinctual tendency of the antiwill and/or will of the somatic not-unself and/or not-self ... to do, whether negatively, as antidoing, or positively, as doing.

 

299. That which most characterizes time-space subjectivity is essence, whether the negative essence of primacy or the positive essence of supremacy, and essence is commensurate with the emotional tendency of the antisoul and/or soul of the psychocentric unself and/or self ... to be, whether negatively, as antibeing, or positively, as being.

 

300. That which most characterizes volume-mass objectivity is quantity, whether the negative quantity of primacy or the positive quantity of supremacy, and quantity is commensurate with the emanational tendency of the antispirit and/or spirit of psychesomatic unselflessness and/or selflessness ... to give, whether negatively, as antigiving, or positively, as giving.

 

301. That which most characterizes mass-volume subjectivity is quality, whether the negative quality of primacy or the positive quality of supremacy, and quality is commensurate with the intellectual tendency of the antimind and/or mind of the egocentric unself and/or self ... to take, whether negatively, as antitaking, or positively, as taking.

 

302. Thus whereas antidoing/doing finds its per se manifestation in the appearance of space-time objectivity, antibeing/being finds its per se manifestation in the essence of time-space subjectivity, antigiving/giving finds its per se manifestation in the quantity of volume-mass objectivity, and antitaking/taking finds its per se manifestation in the quality of mass-volume subjectivity.

 

303. Antidoing/doing is evil (expressive) in space-time materialism and/or fundamentalism, good (compressive) in volume-mass realism and/or nonconformism, foolish (depressive) in mass-volume naturalism and/or humanism, and wise (impressive) in time-space idealism and/or transcendentalism, thereby descending from first- to fourth-rate via second- and third-rate manifestations of willpower in both primal and supreme contexts.

 

304. Antibeing/being is cruel (hateful and/or loving) in space-time materialism and/or fundamentalism, punishing (humble and/or proud) in volume-mass realism and/or nonconformism, sinful (painful and/or pleasurable) in mass-volume naturalism and/or humanism, and kind (woeful and/or joyful) in time-space idealism and/or transcendentalism, thereby ascending from fourth- to first rate via third- and second-rate manifestations of soul content(ment) in both primal and supreme contexts.

 

305. Antigiving/giving is clear (watery) in volume-mass realism and/or nonconformism, unclear (fiery) in space-time materialism and/or fundamentalism, holy (airy) in time-space idealism and/or transcendentalism, and unholy (vegetative) in mass-volume naturalism and/or humanism, thereby descending from first- to fourth-rate via second- and third-rate manifestations of spirit glory in both primal and supreme contexts.

 

306. Antitaking/taking is feminine (weak and/or strong) in volume-mass realism and/or nonconformism, diabolic (ugly and/or beautiful) in space-time materialism and/or fundamentalism, divine (false and/or truthful) in time-space idealism and/or transcendentalism, and masculine (ignorant and/or knowledgeable) in mass-volume naturalism and/or humanism, thereby ascending from fourth- to first-rate via third- and second-rate manifestations of ego form in both primal and supreme contexts.

 

307. The will does, the spirit gives, the mind takes, and the soul is. And this whether in primacy or supremacy, negativity or positivity, in both sensuality and sensibility.

 

308. Hence will is most in its element in fire, the fire of space-time objectivity; spirit is most in its element in water, the water of volume-mass objectivity; mind most in its element in vegetation, the vegetation of mass-volume subjectivity; and soul most in its element in air, the air of time-space subjectivity.

 

309. That which applies to the will in relation to positive, or organic, fire ... applies no less to the antiwill in relation to negative, or inorganic, fire; that which applies to the spirit in relation to positive, or organic, water ... applies no less to the antispirit in relation to negative, or inorganic, water; that which applies to the ego in relation to positive, or organic, vegetation ... applies no less to the anti-ego in relation to negative, or inorganic, vegetation; and that which applies to the soul in relation to positive, or organic, air ... applies no less to the antisoul in relation to negative, or inorganic, air.

 

310. The will and/or antiwill to do and/or antido; the spirit and/or antispirit to give and/or antigive; the ego and/or anti-ego to take and/or antitake; and the soul and/or antisoul to be and/or antibe.

 

311. From the most doing and/or antidoing of the expressive will and/or antiwill to the least doing and/or antidoing of the impressive will and/or antiwill via the more (relative to most) doing and/or antidoing of the compressive will and/or antiwill and the less (relative to least) doing and/or antidoing of the depressive will and/or antiwill.

 

312. From the most giving and/or antigiving of the clear spirit and/or antispirit to the least giving and/or antigiving of the unholy spirit and/or antispirit via the more (relative to most) giving and/or antigiving of the unclear spirit and/or antispirit and the less (relative to least) giving and/or antigiving of the holy spirit and/or antispirit.

 

313. From the most taking and/or antitaking of the masculine ego and/or anti-ego to the least taking and/or antitaking of the feminine ego and/or anti-ego via the more (relative to most) taking and/or antitaking of the divine (submasculine-to-supermasculine) ego and/or anti-ego and the less (relative to least) taking and/or antitaking of the diabolic (superfeminine-to-subfeminine) ego and/or anti-ego.

 

314. From the most being and/or antibeing of the sempiternal (heavenly) soul and/or antisoul to the least being and/or antibeing of the infernal (hellish) soul and/or antisoul via the more (relative to most) being and/or antibeing of the paternal (earthly) soul and/or antisoul and the less (relative to least) being and/or antibeing of the maternal (purgatorial) soul and/or antisoul.

 

315. From the primal and/or supreme evil power of the expressive antiwill and/or will of the scientifically somatic not-unself and/or not-self to the primal and/or supreme wise power of the impressive antiwill and/or will of the religiously somatic not-unself and/or not-self via the primal and/or supreme good power of the compressive antiwill and/or will of the politically somatic not-unself and/or not-self and the primal and/or supreme foolish power of the depressive antiwill and/or will of the economically somatic not-unself and/or not-self.

 

316. From the primal and/or supreme civilized glory of the clear antispirit and/or spirit of politically psychesomatic unselflessness and/or selflessness to the primal and/or supreme natural glory of the unholy antispirit and/or spirit of economically psychesomatic unselflessness and/or selflessness via the primal and/or supreme barbarous glory of the unclear antispirit and/or spirit of scientifically psychesomatic unselflessness and/or selflessness and the primal and/or supreme cultural glory of the holy antispirit and/or spirit of religiously psychesomatic unselflessness and/or selflessness.

 

317. From the primal and/or supreme sinful form of the masculine antimind and/or mind of economically unegocentric and/or egocentric selfhood to the primal and/or supreme punishing form of the feminine antimind and/or mind of politically unegocentric and/or egocentric selfhood via the primal and/or supreme graceful form of the divine antimind and/or mind of religiously unegocentric and/or egocentric selfhood and the primal and/or supreme criminal form of the diabolic antimind and/or mind of scientifically unegocentric and/or egocentric selfhood.

 

318. From the primal and/or supreme kind content(ment) of the sempiternal antisoul and/or soul of religiously un-psychocentric and/or psychocentric selfhood to the primal and/or supreme cruel content(ment) of the infernal antisoul and/or soul of scientifically un-psychocentric and/or psychocentric selfhood via the primal and/or supreme stupid (grave) content(ment) of the paternal antisoul and/or soul of economically un-psychocentric and/or psychocentric selfhood and the primal and/or supreme clever (adroit) content(ment) of the maternal antisoul and/or soul of politically un-psychocentric and/or psychocentric selfhood.

 

319. To contrast the form and/or antiform of the egocentric self and/or unself with the content(ment) and/or anticontent(ment) of the psychocentric self and/or unself, and the power and/or antipower of the somatic not-self and/or not-unself with the glory and/or antiglory of psychesomatic selflessness and/or unselflessness.

 

320. If power is evil, or expressive, in space-time objectivity, it is good, or compressive, in volume-mass objectivity; foolish, or depressive, in mass-volume subjectivity; and wise, or impressive, in time-space subjectivity.

 

321. If glory is unclear, or barbarous, in space-time objectivity, it is clear, or civilized, in volume-mass objectivity; unholy, or natural, in mass-volume subjectivity; and holy, or cultural, in time-space subjectivity.

 

322. If form is criminal, or selective, in space-time objectivity, it is punishing, or deflective, in volume-mass objectivity; sinful, or reflective, in mass-volume subjectivity; and graceful, or elective, in time-space subjectivity.

 

323. If content(ment) is cruel, or infernal, in space-time objectivity, it is just, or maternal, in volume-mass objectivity; grave, or paternal, in mass-volume subjectivity; and kind, or sempiternal, in time-space subjectivity.

 

324. Since the antiwill and/or will is metachemical in its per se manifestation, those who primarily live for the antiwill and/or will, and hence for negative and/or positive power, will be materialists and/or fundamentalists.

 

325. Since the antispirit and/or spirit is chemical in its per se manifestation, those who primarily live for the antispirit and/or spirit, and hence for negative and/or positive glory, will be realists and/or nonconformists.

 

326. Since the anti-ego and/or ego is physical in its per se manifestation, those who primarily live for the anti-ego and/or ego, and hence for negative and/or positive form, will be naturalists and/or humanists.

 

327. Since the antisoul and/or soul is metaphysical in its per se manifestation, those who primarily live for the antisoul and/or soul, and hence for negative and/or positive content(ment), will be idealists and/or transcendentalists.

 

328. In the metachemical context of space-time objectivity, instinctuality will be paramount in the not-self and/or not-unself of somatic power and/or antipower.

 

329. In the chemical context of volume-mass objectivity, spirituality will be paramount in the selflessness and/or unselflessness of psychesomatic glory and/or antiglory.

 

330. In the physical context of mass-volume subjectivity, intellectuality will be paramount in the self and/or unself of egocentric form and/or antiform.

 

331. In the metaphysical context of time-space subjectivity, emotionality will be paramount in the self and/or unself of psychocentric content(ment) and/or anticontent(ment).

 

332. To contrast the doing and/or antidoing of will and/or antiwill in all 'bovaryized' contexts of power and/or antipower with the will and/or antiwill of doing and/or antidoing in the metachemical context of the will and/or antiwill per se.

 

333. To contrast the giving and/or antigiving of spirit and/or antispirit in all 'bovaryized' contexts of glory and/or antiglory with the spirit and/or antispirit of giving and/or antigiving in the chemical context of the spirit and/or antispirit per se.

 

334. To contrast the taking and/or antitaking of ego and/or anti-ego in all 'bovaryized' contexts of form and/or antiform with the ego and/or anti-ego of taking and/or antitaking in the physical context of the ego and/or anti-ego per se.

 

335. To contrast the being and/or antibeing of soul and/or antisoul in all 'bovaryized' contexts of content(ment) and/or anticontent(ment) with the soul and/or antisoul of being and/or antibeing in the metaphysical context of the soul and/or antisoul per se.

 

336. For just as antidoing and/or doing is only in its per se manifestation in metachemistry, where it is powerfully expressive (in relation to the noumenal objectivity of space-time materialism and/or fundamentalism), so antigiving and/or giving is only in its per se manifestation in chemistry, where it is gloriously clear (in relation to the phenomenal objectivity of volume-mass realism and/or nonconformism).

 

337. And just as antitaking and/or taking is only in its per se manifestation in physics, where it is formally sinful (in relation to the phenomenal subjectivity of mass-volume naturalism and/or humanism), so antibeing and/or being is only in its per se manifestation in metaphysics, where it is contentedly kind (in relation to the noumenal subjectivity of time-space idealism and/or transcendentalism).

 

338. Just as the will, the spirit, the ego, and the soul operate or exist in all elemental contexts, so they have a different way of operating and existing ... according to whether metachemistry, chemistry, physics, or metaphysics is the prevailing element.

 

339, Just as one would think of metachemistry in relation to fire, of chemistry in relation to water, of physics in relation to vegetation, and of metaphysics in relation to air, so one should think of the will per se in relation to metachemical doing, of the spirit per se in relation to chemical giving, of the ego per se in relation to physical taking, and of the soul per se in relation to metaphysical being.

 

340. Yet, as has been demonstrated, each elemental context has a will, a spirit, an ego, and a soul germane to itself, which should not be confused or identified with the wills, spirits, egos, or souls of its rival elements.

 

341. For there is no more any one will, spirit, ego, or soul ... than there is just one element, be it metachemical, chemical, physical, or metaphysical, viz. fiery, watery, vegetative (earthy), or airy.

 

342. All elements play a part in life to greater or lesser extents, depending upon a variety of circumstances, both individual and societal.

 

343. And where there is a positive, or supreme, element ... there will also be a negative, or primal, element beneath it, an element that has reference not to a self but to an unself and its relationship with or dependence upon a not-unself and unselflessness ... such that implies negative orders of ego (anti-ego), will (antiwill), spirit (antispirit), and soul (antisoul), orders which may well take precedence, in some individuals and societies, over their positive counterparts.

 

344. In either context, metachemistry is ruled by the will and/or antiwill of the somatic not-self and/or not-unself, chemistry is governed by the spirit and/or antispirit of psychesomatic selflessness and/or unselflessness, physics is represented by the mind and/or antimind of the egocentric self and/or unself, and metaphysics is led be the soul and/or antisoul of the psychocentric self and/or unself.

 

345. Hence metachemistry is the elemental context in which the will and/or antiwill is primary, and everything else secondary; chemistry is the elemental context in which the spirit and/or antispirit is primary, and everything else secondary; physics the elemental context in which the mind and/or antimind is primary, and everything else secondary; and metaphysics the elemental context in which the soul and/or antisoul is primary, and everything else secondary.

 

346. Thus whereas the somatic not-self and/or not-unself is paramount in metachemistry, psychesomatic selflessness and/or unselflessness is paramount in chemistry, egocentric self and/or unself paramount in physics, and psychocentric self and/or unself paramount in metaphysics, thereby granting us distinctions between doing, giving, taking, and being on both positive and negative terms.

 

347. Doing is most apparent in metachemistry and least apparent in metaphysics, whilst in chemistry and physics it is respectively more (relative to most) apparent and less (relative to least) apparent.

 

348. Giving is most quantitative in chemistry and least quantitative in physics, whilst in metachemistry and metaphysics it is respectively more (relative to most) quantitative and less (relative to least) quantitative.

 

349. Taking is most qualitative in physics and least qualitative in chemistry, whilst in metaphysics and metachemistry it is respectively more (relative to most) qualitative and less (relative to least) qualitative.

 

350. Being is most essential in metaphysics and least essential in metachemistry, whilst in physics and chemistry it is respectively more (relative to most) essential and less (relative to least) essential.

 

351. Whereas the apparent is instinctual, the quantitative is spiritual, the qualitative ... intellectual, and the essential ... emotional.

 

352. Power is instinctual, glory spiritual, form intellectual, and content(ment) emotional, however instinctual, spiritual, intellectual, or emotional any given elemental manifestation of power, glory, form, or content(ment) may happen to be.

 

353. Thus we have distinguished the expressive instinctuality of metachemical power from the compressive instinctuality of chemical power, the depressive instinctuality of physical power, and the impressive instinctuality of metaphysical power.

 

354. Likewise we have distinguished the unclear spirituality of metachemical glory from the clear spirituality of chemical glory, the unholy spirituality of physical glory, and the holy spirituality of metaphysical glory.

 

355. Similarly, we have distinguished the selective intellectuality of metachemical form from the deflective intellectuality of chemical form, the reflective intellectuality of physical form, and the elective intellectuality of metaphysical form.

 

356. Finally, we have distinguished the infernal emotionality of metachemical content(ment) from the maternal emotionality of chemical content(ment), the paternal emotionality of physical content(ment), and the sempiternal emotionality of metaphysical content(ment).

 

357. Expressive instinctuality is noumenally objective (evil) in space-time power, compressive instinctuality is phenomenally objective (good) in volume-mass power, depressive instinctuality phenomenally subjective (foolish) in mass-volume power, and impressive instinctuality noumenally subjective (wise) in time-space power.

 

358. Unclear spirituality is noumenally objective (barbarous) in space-time glory, clear spirituality is phenomenally objective (civilized) in volume-mass glory, unholy spirituality phenomenally subjective (natural) in mass-volume glory, and holy spirituality noumenally subjective (cultural) in time-space glory.

 

359. Selective intellectuality is noumenally objective (criminal) in space-time form, deflective intellectuality is phenomenally objective (punishing) in volume-mass form, reflective intellectuality phenomenally subjective (sinful) in mass-volume form, and elective intellectuality noumenally subjective (graceful) in time-space form.

 

360. Infernal emotionality is noumenally objective (cruel) in space-time content(ment), maternal emotionality is phenomenally objective (clever) in volume-mass content(ment), paternal emotionality phenomenally subjective (stupid) in mass-volume content(ment), and sempiternal emotionality noumenally subjective (kind) in time-space content(ment).