PRIMARY AND SECONDARY
388. Taken together, the devolutionary dispositions of power and glory, corresponding to will and to spirit, will be primary in fire and water but secondary in vegetation and air, while the evolutionary dispositions of form and content(ment), corresponding to ego and to mind/soul, will be primary in vegetation and air but secondary in fire and water.
389. This is because fire and water are objective, or female, elements, whereas vegetation and air are subjective, or male, elements, and anything according with a devolutionary disposition can only be primary in the one case and secondary in the other - in complete contrast to the standings of those entities whose disposition is evolutionary.
390. Of course, what applies to the positive contexts of supremacy applies no less to the negative contexts of primacy, where a like-distinction between the primary nature or, rather, unnature of negative fire and water as against the secondary unnature of negative vegetation and air will condition a corresponding distinction between primary and secondary modes of will, spirit, ego, and soul.
391. Hence the antiwill and the antispirit will only be primary in the objective elements of negative fire and water, while the anti-ego and the antisoul will only be primary in the subjective elements of negative vegetation and air.
392. Rather than get drawn into the elaborate distinctions between primacy and supremacy again at this point, I should like to return to supremacy, and hence to positivity, and underline the fact that whereas power and glory will be primary in objective contexts and, conversely, secondary in subjective ones, form and content(ment) will be primary in subjective contexts and secondary in objective ones.
393. Hence a primary mode of form or content(ment) requires a secondary mode of power and glory, whilst a primary mode of power or glory demands a secondary mode of form and content(ment).
394. One can no more have form or content(ment) without power and glory ... than vice versa, though the type of form or content(ment) no less than the type of power or glory one prefers ... will require or demand a correlative mode of power and glory or form and content(ment), as the case may be.
395. Just as there are four positive elements, so there are four supreme types of form, content(ment), power, and glory in both sensuality and sensibility, as well as four negative types of form, content(ment), power, and glory in each context in relation to elemental primacy.
396. It also has to be said that each elemental axis is subdivisible four ways, according to whether scientific, political, economic, or religious criteria are paramount, with subatomic correlations along the lines of elemental particles, molecular particles, molecular wavicles, and elemental wavicles.
397. Hence if there are eight basic modes of supremacy and another eight basic modes of primacy in sensuality and sensibility, there will be at least thirty-two disciplinary modes of form, content(ment), power, and glory in each context, according to whether scientific, political, economic, or religious subdivisions of any given axis are specifically operational.
398. Thus with thirty-two disciplinary modes of supremacy and another thirty-two disciplinary modes of primacy, there will be some sixty-four modes of supremacy and primacy altogether, which range right across the elemental board, so to speak, from fire to air via water and vegetation in both sensuality and sensibility.
399. Rather than risk further subdivisions, I should like at this point to return to the more fundamental distinction between form and content(ment) vis-à-vis power and glory, and reaffirm the fact, as I conceive of it, that a first-rate and therefore per se mode of content(ment) stems from a second-rate mode of form, and requires a fourth-rate mode of power and a third-rate mode of glory, the glory, in the latter case, of the Holy Spirit of Heaven.
400. Such a consummate mode of content(ment) can only be achieved within the metaphysical element of air, and presupposes the simultaneous presence of 'bovaryized' modes of form, power, and glory, viz. ego, will, and spirit, the ego being the starting-point for the emotional end ... of the soul per se.
401. For metaphysics is the only context in which contentment is the end, the goal and raison d'être of egocentric, somatic, and psychesomatic behaviour.
402. In physics, by comparison, form is the effective end, whereas in chemistry and metachemistry, by contrast, glory and power are the effective ends respectively. For that which, in any elemental context, is first-rate ... will co-opt the lesser-rated alternative or contrary factors to itself in pursuance of its own aggrandisement.
403. Thus while metaphysics attests to pursuance of the true end of contentment, physics attests to pursuance of the comparatively false end (for the ego is hardly ultimate) of form, while chemistry attests to pursuance of the contrastingly false end (for the spirit is not even penultimate) of glory, and metachemistry attests to pursuance of the demonstrably false end (for the will is anything but ultimate) of power.
404. For whereas metaphysics begins in form and ends in content(ment), physics effectively begins in content(ment) and ends in form, chemistry effectively begins in power and ends in glory, and metachemistry effectively begins in glory and ends in power.
405. Thus physics perpetuates ego through form, chemistry perpetuates spirit through glory, and metachemistry perpetuates will through power. Only metaphysics perpetuates soul through contentment.
406. For metaphysics is principally concerned with the soul of being, the soul-of-souls, whereas the principal concern of physics is with the ego of taking, the ego-of-egos, while the principal concerns of chemistry and metachemistry will be with the spirit of giving, the spirit-of-spirits, and the will of doing, the will-of-wills.
407. Yet the will of doing, the spirit of giving, and the ego of taking, corresponding, as has been indicated, to will, spirit, and ego per se, are all false goals or ends compared to or contrasted with the soul of being, wherein soul is truly an end and not either a beginning, like the will, or something intermediate, like the spirit and the ego, falsely turned into an end.
408. For the self is not only posterior as soul to will and spirit, it is also posterior as ego to will and spirit, and whether it is realized to the full or merely in relation to ego or, indeed, whether the will and/or spirit become the principal foci of realization, displacing self, will depend on the element to which one or a certain aspect of oneself, corresponding with the not-self and/or selflessness, is principally drawn.
409. When will and spirit displace self, whether as ego or as mind/soul, we have a situation in which power and glory (though not necessarily both at once) are the prevailing norms, norms attesting to the triumph, through objectivity, of the female side of life.
410. For the female is one in whom will and spirit are primary while ego and mind/soul are secondary, and thus someone characterized by either the rule of power or the governance of glory.