SUMMATIONAL APPENDIX AND PHILOSOPHICAL APOTHEOSIS

 

1. To contrast the metachemical appearance, quantity, quality, and essence of space-time objectivity with the metaphysical appearance, quantity, quality, and essence of time-space subjectivity, as one would contrast fire with air.

 

2. To contrast the chemical appearance, quantity, quality, and essence of volume-mass objectivity with the physical appearance, quantity, quality, and essence of mass-volume subjectivity, as one would contrast water with vegetation.

 

3. The quality and essence of space-time objectivity stand in an inferior relationship to its appearance and quantity, as metachemical ego and soul in relation to metachemical will and spirit.

 

4. The quality and essence of volume-mass objectivity stand in an inferior relationship to its appearance and quantity, as chemical ego and soul in relation to chemical will and spirit.

 

5. The appearance and quantity of mass-volume subjectivity stand in an inferior relationship to its quality and essence, as physical will and spirit to physical ego and soul.

 

6. The appearance and quantity of time-space subjectivity stand in an inferior relationship to its quality and essence, as metaphysical will and spirit to metaphysical ego and soul.

 

7. Metachemistry reflects a noumenal hierarchy descending from appearance to essence via quantity and quality.

 

8. Chemistry reflects a phenomenal hierarchy descending from quantity to quality via appearance and essence.

 

9. Physics reflects a phenomenal hierarchy ascending from quantity to quality via appearance and essence.

 

10. Metaphysics reflects a noumenal hierarchy ascending from appearance to essence via quantity and quality.

 

11. Just as the will is most apparent in metachemistry, so it is least apparent in metaphysics, less (relative to least) apparent in physics, and more (relative to most) apparent in chemistry.

 

12. Just as the spirit is most quantitative in chemistry, so it is least quantitative in physics, less (relative to least) quantitative in metaphysics, and more (relative to most) quantitative in metachemistry.

 

13. Just as the ego is most qualitative in physics, so it is least qualitative in chemistry, less (relative to least) qualitative in metachemistry, and more (relative to most) qualitative in metaphysics.

 

14. Just as the soul is most essential in metaphysics, so it is least essential in metachemistry, less (relative to least) essential in chemistry, and more (relative to most) essential in physics.

 

15. To contrast the triumph of the will, or somatic not-self, in metachemistry with the triumph of the soul, or psychocentric self, in metaphysics, as one would contrast science with religion.

 

16. To contrast the triumph of the spirit, or psychesomatic selflessness, in chemistry with the triumph of the ego, or egocentric self, in physics, as one would contrast politics with economics.

 

17. Whereas the will in its per se, or metachemical, manifestation is a scientific entity, the soul, by contrast, is a religious entity in its per se, or metaphysical, manifestation.

 

18. Whereas the spirit in its per se, or chemical, manifestation is a political entity, the ego, by contrast, is an economic entity in its per se, or physical, manifestation.

 

19. To contrast the triumph of science through metachemical will with the triumph of religion through metaphysical soul, as one would contrast the most apparent with the most essential.

 

20. To contrast the triumph of politics through chemical spirit with the triumph of economics through physical ego, as one would contrast the most quantitative with the most qualitative.

 

21. The triumph of science is the rule of power, and hence of the Devil, which is commensurate with metachemical will.

 

22. The triumph of politics is the governance of glory, and hence of purgatory, which is commensurate with chemical spirit.

 

23. The triumph of economics is the representation of form, and hence of knowledge, which is commensurate with physical ego.

 

24. The triumph of religion is the leadership of content(ment), and hence of joy, which is commensurate with metaphysical soul.

 

25. Although power, glory, form, and content(ment) are to be found in all elemental contexts, they will not be found to the same extent or in the same manner.

 

26. For power, and hence the will, can only be hegemonic in metachemistry; glory, and hence the spirit, only be hegemonic in chemistry; form, and hence the ego, only hegemonic in physics; and content(ment), and hence the soul, only hegemonic in metaphysics.

 

27. To deny metachemistry in order to affirm chemistry, or vice versa, on the objective, or female, side of life.

 

28. To deny physics in order to affirm metaphysics, or vice versa, on the subjective, or male, side of life.

 

29. Hegemonic science tends to deny religion and hegemonic religion, by contrast, to deny science, since appearance and essence are incommensurate, like criminality and grace, or the Devil and God, or Hell and Heaven, or cruelty and kindness ... where the will per se and the soul per se are concerned.

 

30. For science, like the will, is of the not-self, whereas religion is of the self in its psychocentric mode.

 

31. In between, we find that politics, like the spirit, is of selflessness, while economics is of the self in its egocentric mode.

 

32. Abandoning the egocentric self for the psychocentric self, physics for metaphysics, is akin to the alchemical transmutation of base metal into gold, since the ego is profane but the soul sacred, and the soul differs from the ego in its per se manifestation not only as air from vegetation but, in disciplinary terms, as religion from economics.

 

33. No aspect of the self, whether egocentric or psychocentric, has anything to do with the organs of sensuality or of sensibility as such, but is a psychological and/or psychical substratum of the central nervous system which is called consciousness.

 

34. And consciousness ranges from egocentricity in the psychological middle-ground, so to speak, of the self ... to psychocentricity in the superconscious and subconscious extremes of the self, which may be identified, in psychic terms, with the mind and the soul respectively.

 

35. What in overall terms distinguishes one kind of egocentric consciousness from another ... is the somatic organs of not-self sensuality and/or sensibility to which the self is affiliated at any particular time, making for metachemical, chemical, physical, and metaphysical distinctions.

 

36. What, in overall terms, distinguishes one kind of psychocentric consciousness from another ... is the psychesomatic spirit of emanational selflessness by which the self is conditioned at any particular time, making, as above, for metachemical, chemical, physical, and metaphysical distinctions.

 

37. Hence while consciousness is distinct from both the organs of sensuality and/or sensibility and the elements of sensuality and/or sensibility which emanate from them in psychesomatic, or spiritual, terms, it is both dependent on and conditioned by them to varying extents, depending on the person and the disposition of his central nervous system at any particular time.

 

38. Strictly speaking, there is only one self per central nervous system, since the self is the central nervous system, but it is a self that, while reflecting a mean disposition in relation to one specific element, is capable, in its subatomic complexity, of subordinately embracing each of the other elements to greater or lesser extents, depending whether metachemical, chemical, physical, or metaphysical factors are paramount at any particular time.

 

39. Thus the self is more or less determined by the nature of one's central nervous system, with a bias towards either metachemical, chemical, physical, or metaphysical organs and spirits in consequence, a bias primarily subject to a variety of genetic conditioning factors, including gender, race, heredity, build, etc., as well as to what might, in secondary vein, be termed supra-genetic conditioning factors like ethnicity, education, environment, and class.

 

40. For although the self is predetermined on one level, viz. genetic, it is subject to modifications, for the most part of a subsidiary order, on the contingent level, so to speak, of supra-genetic factors which impinge upon the central nervous system and cause modifications of self to ensue which then impact upon the organs of sensuality and/or sensibility (the various not-selves) to which these modifications correspond.

 

41. For the central nervous system is no less subject to subatomic modifications than the organs of sensuality and/or sensibility it utilizes in pursuance of a variety of ends, whether through self-denial or, alternatively, through self-affirmation, the former primarily dependent upon the not-self and selflessness, the latter having to do with the self in its egocentric and psychocentric manifestations respectively.

 

42. For whereas the self is only really 'true' to itself through either egocentric or psychocentric self-affirmation, it is subordinate to the will of the not-self and to the spirit of selflessness through self-denial.

 

43. Hence self-denial entails subordination of the self to the not-self and/or selflessness, as in objective contexts of a hegemonic will and/or spirit, whereas self-affirmation entails subordination of the not-self and/or selflessness to the self, as in subjective contexts of a hegemonic ego and/or soul - the former contexts female, the latter ones male.

 

44. For women are more disposed, by and large, towards self-denial on account of their objective dispositions, while men, by contrast, lean towards self-affirmation on account of their subjective dispositions, since the central nervous system of the one gender is primarily geared to the will and to the spirit, whereas the central nervous system of the other gender is primarily geared to itself, with particular reference, in consequence, to the ego and to the soul.

 

45. For the central nervous systems of men and women are not, after all, equal, but are geared to different ends, the female CNS being in some respects older and more primitive than the male CNS, given its predilection towards both the not-self and selflessness, as opposed, in general terms, towards the self.

 

46. For self-respect through self-fulfilment is predicated upon an evolutionary drive, whereas self-sacrifice through self-denial stems from a devolutionary disposition in which objectivity is primary and subjectivity secondary.

 

47. Thus there is about self-denial an elemental affiliation with fire and water, metachemical and chemical properties, whereas self-fulfilment implies an affiliation with vegetation and air, physics and metaphysics.

 

48. Self-denial also implies a tendency to identify with what have been termed supra-genetic factors, like education, environment, ethnicity, etc., as opposed to genetic factors, of which gender is a cardinal illustration, and has more in common with what philosophers would call 'free will' than with 'natural determinism'.

 

49. For it is the self-denying disposition of the female central nervous system which encourages women to identify with the will and the spirit of the not-self and selflessness to a powerful and/or glorious end, whereas the self-affirming disposition of the male CNS 'fights shy' of freedom in the interests of binding to self through ego and/or soul, the ends of which can only be formal or content, depending on the elemental context.

 

50. Yet Western society is graphically illustrative, these days more than ever, of what happens when men 'cut their own throat', so to speak, and relax their grip on binding to genetically-conditioned natural determinism through such historical upheavals as the Reformation, which paved the way, in due sensually supreme fashion, for the sensual primacy which characterizes our own time so far as the dominance, particularly in countries like Britain and America, of secular freedom through self-denying objectivity is concerned.

 

51. For in both Britain and America the female elements are hegemonic in the self-denying objectivities of water and fire, symbolized by 'Britannia' and the 'Liberty Belle', and in neither country is there much respect, in consequence, for the self, whether in terms of the natural determinism, as it were, of the ego, or of the subnatural-to-supernatural determinism, up above, of the soul, wherein contentment rather than form would be the prevailing mode of self-affirmation.

 

52. Thus not Christian, still less Superchristian, criteria, but Heathen and Superheathen criteria are paramount where the dominion of self-denying freedom (from self) for the not-self and/or selflessness holds sway, as it surely does in both Britain and America, to the detriment of genetic supremacy in both vegetative and airy contexts.

 

53. For supra-genetic factors, by contrast, are more closely affiliated, in their exemplification of freedom, to primacy than to supremacy, since free will and free spirit come to a climax with science and politics in due objective fashion, and both of these disciplines thrive on supra-genetic factors to the detriment, if not exclusion, of genetic ones.

 

54. In fact, neither science nor politics could be hegemonic without freedom, the freedom of supra-genetic objectivity, and it is because, in free societies, both economics and religion have been torn away from anything resembling genetically-conditioned self-respect ... that they now exist under the thumb, as it were, of politics and science, as under the dominion of immorality.

 

55. Yet all this is a sorry testimony to what happens when, through liberal delusion, gender-specific thinking of a male-oriented moral order is undermined, so that secular values eventually emerge from under the weakened ecclesiastical structure that then ensues to proclaim, with one voice, the rule and/or governance of Feminism.

 

56. For where one mode of gender-specific thinking is abandoned, another - and quite contrary mode - will eventually take its place, to signal the dominion, through liberated will and spirit, of Feminism, as symbolically illustrated by those twin embodiments of female glory and power, viz. 'Britannia' and the 'Liberty Belle', neither of which can offer a crumb of hope to mankind that Christian and/or Superchristian values are sacrosanct and likely to be upheld in the teeth of Feminist opposition, to the greater cause of binding to self.

 

57. For there is no higher cause than binding to self, particularly to metaphysical self of a sensibly soulful contentment, and this is a cause that the male of the species has to champion for himself in the teeth, if needs be, of female indifference and/or opposition.

 

58. For that man who does not think in morally-oriented, gender-specific terms ... is no Christian, much less a Superchristian, but an apologist, consciously or unconsciously, of Heathen and/or Superheathen immorality, to the detriment of his self-respect as a man.

 

59. For if men do not strive for deliverance from the female and, by definition, objective side of life through enhanced subjectivity of a sensible order, they will simply be dominated by it, as is all too frequently the case at present in the free societies of secular modernity.

 

60. For the male and the female, to repeat, are not equal creatures but demonstrably dissimilar and unequal, even in their nervous systems, and only a society which is disposed to 'free will' at the expense of 'natural determinism', to supra-genetic factors at the expense of genetic ones, will stress equality between men and women, even when, in actuality, the dominance of freedom is only possible on the basis of a female-oriented inequality in which the male, and hence the subjective, side of life has been relegated (where it has not been marginalized or, in the case of sensible supremacy, effectively excluded) to an inferior position.

 

61. Hence Feminism attests not to equality between men and women, which in any case is an amoral delusion with liberal overtones, but to a post-liberal inequality between them which favours women, and hence secular primacy.

 

62. How much more morally desirable is that inequality between the genders which favours men, and hence ecclesiastic supremacy, not, be it noted, in the sensual terms of Protestant heresy ... so much as in the properly Christian and/or Superchristian terms of sensibility.

 

63. For life, remember, is a gender struggle, a struggle for dominance of men by women and of deliverance from such a dominance by men, and unless one accepts the immutability of gender, of the predominating objectivity of the female as against the preponderating subjectivity of the male, with the ineluctable 'friction of the seeds', one will continue to deceive oneself and, what's worse, deceive others as to the true nature of life.

 

64. For the female nervous system, as an objective concretization of form and objective abstractionization, so to speak, of content(ment), testifies to a secondary order of self for which the objective concretization of power in the metachemical not-selves (of eyes and heart) and the chemical not-selves (of tongue and womb), and the objective abstractionization of glory in metachemical selflessness (optical light and/or blood) and chemical selflessness (saliva and/or amniotic fluid) are primary, with self-denying consequences vis--vis will and spirit.

 

65. By contrast, the male nervous system, as subjective concretization of form and subjective abstractionization, so to speak, of content(ment), attests to a primary order of self for which the subjective concretization of power in the physical not-selves (of phallus and brain) and the metaphysical not-selves (of ears and lungs), and the subjective abstractionization of glory in physical selflessness (sperm and/or thought) and metaphysical selflessness (airwaves and/or the breath) are secondary, with self-affirming consequences vis--vis ego and soul.

 

66. Hence not only is the female side of life metachemical and chemical, as opposed to physical and metaphysical, but it is that in which the self, being objective, is secondary and the not-self and selflessness primary, so that power and glory dominate, through will and spirit, the ego and soul of form and content(ment).

 

67. Hence not only is the male side of life physical and metaphysical, as opposed to metachemical and chemical, but it is that in which the self, being subjective, is primary and the not-self and selflessness secondary, so that form and content(ment) preponderate, through ego and soul, over the will and spirit of power and glory.

 

68. Thus even though there are male elements in females and, conversely, female elements in males - and sometimes to quite alarming extents! - a clear-cut distinction nevertheless still exists between that which, being objective, is female and that which, being subjective, is male.

 

69. Thus the expressive not-selves of the eyes and the heart in space-time devolution are objective concretizations of metachemical power, viz. noumenally objective doing, while the compressive not-selves of the tongue and the womb in volume-mass devolution are objective concretizations of chemical power, viz. phenomenally objective doing, both of which instinctual axes correspond to the female side of life.

 

70. Thus the depressive not-selves of the phallus and the brain in mass-volume evolution are subjective concretizations of physical power, viz. phenomenally subjective doing, while the impressive not-selves of the ears and the lungs in time-space evolution are subjective concretizations of metaphysical power, viz. noumenally subjective doing, both of which instinctual axes correspond to the male side of life.

 

71. Thus the unclear selflessness of optical light and blood in space-time devolution are objective abstractionizations of metachemical glory, viz. fiery giving, while the clear selflessness of saliva and amniotic fluid in volume-mass devolution are objective abstractionizations of chemical glory, viz. watery giving, both of which spiritual axes correspond to the female side of life.

 

72. Thus the unholy selflessness of orgasmic sperm and cogitative thought in mass-volume evolution are subjective abstractionizations of physical glory, viz. vegetative giving, while the holy selflessness of the airwaves and the breath in time-space evolution are subjective abstractionizations of metaphysical glory, viz. airy giving, both of which spiritual axes correspond to the male side of life.

 

73. Thus not only is female power and glory distinct from male power and glory, as that which is primary from that which is secondary, but such a distinction derives from the basic difference between the female nervous system (arguably less centralized), as objective, and the male nervous system (arguably more centralized), as subjective, with a secondary order of self in the one case, and a primary order of self in that of the other.

 

74. Hence whereas the secondary order of self, the self as objective concretization of form and objective abstractionization of content(ment), is disposed to the primary, and therefore predominating, orders of not-self and selflessness, the primary order of self, the self as subjective concretization of form and subjective abstractionization of content(ment), is disposed, by contrast, to the secondary, and therefore subdominating, orders of not-self and selflessness.

 

75. It is not that women are selfless and men selfish, for self-denial differs from selflessness, the spiritual emanation, as self-affirmation from systematic selfishness, particularly when the egocentric self is transcended by psychocentric selfhood, but, on the contrary, that women are primarily disposed, in their objective dispositions, towards the not-self and selflessness at the expense of a secondary order of self, whereas the primary disposition of men, by contrast, is towards the self, whether egocentric or psychocentric, at the expense of a secondary order of not-self and selflessness, thereby confirming a subjective orientation.

 

76. For objectivity derives, after all, from a vacuous precondition, whereas subjectivity derives from a plenum, the plenum of male somethingness (as in the scrotum) as opposed to the vacuum of female nothingness (as in the womb) which, by contrast, has its roots not in the solar cosmos but in the stellar one.

 

77. Thus does the negative charge of the female gender ever contrast with the positive charge of the male gender, as, at its most extreme, primacy contrasts with supremacy, or self-denial with self-affirmation.

 

78. Whereas the not-self is intimately associated with power, and hence with the appearances, through instinctual doing, of noumenal objectivity, phenomenal objectivity, phenomenal subjectivity, or noumenal subjectivity, as the case may be, selflessness has intimate associations with glory, and hence with the quantities, through spiritual giving, of fiery metachemistry, watery chemistry, vegetative physics, and airy metaphysics, whether in sensuality or sensibility.

 

79. Whereas the egocentric self is intimately associated with form, and hence with the qualities, through intellectual taking, of space-time devolution, volume-mass devolution, mass-volume evolution, or time-space evolution, as the case may be, the psychocentric self has intimate associations with content(ment), and hence with the essences, through emotional being, of photons and/or photinos (metachemistry), electrons and/or electrinos (not to mention, in more radical contexts of chemistry, positrons and/or positrinos), neutrons and/or neutrinos (not to mention, in more radical contexts of physics, deuterons and/or deuterinos), and protons and/or protinos (metaphysics), as applicable to both sensuality and sensibility.

 

80. Thus whereas the not-self, or will, exists in relation to a basis of power, of which the expressiveness of noumenal objectivity, the compressiveness of phenomenal objectivity, the depressiveness of phenomenal subjectivity, and the impressiveness of noumenal subjectivity are the apparent manifestations in both sensuality and sensibility, selflessness, or spirit, exists in relation to a basis of glory, of which the unclearness of fiery metachemistry, the clearness of watery chemistry, the unholiness of vegetative physics, and the holiness of airy metaphysics are the quantitative manifestations in both sensuality and sensibility.

 

81. Likewise, whereas the profane self, or ego, exists in relation to a basis of form, of which spatial space to repetitive time devolution, volumetric volume to massed mass devolution, massive mass to voluminous volume evolution, and sequential time to spaced space evolution are the qualitative manifestations in both sensuality and sensibility, the sacred self, or soul, exists in relation to a basis of content(ment), of which elemental-wavicle photons and/or photinos, elemental-wavicle electrons and/or electrinos, elemental-wavicle neutrons and/or neutrinos, and elemental-wavicle protons and/or protinos are the essential manifestations in both sensuality and sensibility.

 

82. That which is of divergent and/or convergent noumenal objectivity in power, of outer and/or inner fiery metachemistry in glory, of space-time devolution in form, and of photons and/or photinos in content(ment) ... I call superfeminine to subfeminine, whether the superfemininity to subfemininity be primal, and inorganic, or supreme, and organic - negative in relation to materialism or positive in relation to fundamentalism in both sensuality and sensibility, the contexts, necessarily upper class, of scientific rule.

 

83. That which is of divergent and/or convergent phenomenal objectivity in power, of outer and/or inner watery chemistry in glory, of volume-mass devolution in form, and of electrons and/or electrinos in content(ment) ... I call upper feminine to lower feminine, whether the upper to lower femininity be primal, and inorganic, or supreme, and organic - negative in relation to realism or positive in relation to nonconformism in both sensuality and sensibility, the contexts, necessarily lower class, of political governance.

 

84. That which is of divergent and/or convergent phenomenal subjectivity in power, of outer and/or inner vegetative physics in glory, of mass-volume evolution in form, and of neutrons and/or neutrinos in content(ment) ... I call lower masculine to upper masculine, whether the lower to upper masculinity be primal, and inorganic, or supreme, and organic - negative in relation to naturalism or positive in relation to humanism in both sensuality and sensibility, the contexts, necessarily lower class, of economic representation.

 

85. Finally, that which is of divergent and/or convergent noumenal subjectivity in power, of outer and/or inner airy metaphysics in glory, of time-space evolution in form, and of protons and/or protinos in content(ment) ... I call submasculine to supermasculine, whether the submasculinity to supermasculinity be primal, and inorganic, or supreme, and organic - negative in relation to idealism or positive in relation to transcendentalism in both sensuality and sensibility, the contexts, necessarily upper class, of religious leadership.

 

86. Thus do will, spirit, ego, and soul stake their respective claims on life, which is a combination, to varying degrees and with differing emphases, of doing, giving, taking, and being, or, more concretely, of not-self, selflessness, profane self, and sacred self, or, more abstractly, of power, glory, form, and content(ment), the latter of which not only transcends the former but is its redemption and guarantor, in supermasculinity, of 'reborn' Eternal Life - the supremely joyful life of the soul of sensible being.

 

LONDON 1998 (Revised 1999-2012)

 

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