VICTORS AND VICTIMS

Whether in relation to metachemistry over antimetaphysics at the northwest point of the intercardinal axial compass, to chemistry over antiphysics at the southwest point of the said compass, to physics over antichemistry at its southeast point, or to metaphysics over antimetachemistry at the northeast, each point is divisible between a hegemonic gender position and a subservient, upended gender position in such fashion that we can distinguish between victors and victims, the hegemonic victors and the subservient victims. For life would seem to be divisible between these two options, even though there are a number of different permutations in which they materialize or operate. Either soma gets the better of psyche in sensuality, and we have a distinction between the Not-One and the Anti-One at both noumenal and phenomenal points of the intercardinal axial compass, or psyche gets the better of soma in sensibility, and we have a distinction between the One and the Anti-Not-One at both phenomenal and noumenal points of the said compass, the former divisible between the sensuality of the Not-One and the antisensibility of the Anti-One; the latter between the sensibility of the One and the antisensuality of the Anti-Not-One. Therefore victors, corresponding to the hegemonic positions, will be either metachemical, chemical, physical, or metaphysical, while their victims, corresponding to the underplane subservient positions, will be either antimetaphysical, antiphysical, antichemical, or antimetachemical, depending on the exact point of the intercardinal axial compass. The victory of free soma over bound psyche is a victory for heathen values, whether noumenal or phenomenal, ethereal or corporeal, at the expense of antichristian values, whereas the victory of free psyche over bound soma is a victory for Christian values, whether phenomenal or noumenal, corporeal or ethereal, at the expense of antiheathen values. Our age is one in which, thanks to medial like television and film, heathen values tend to prevail at the expense of antichristian ones, but a time must surely come when this situation will be reversed and Christian values, duly resurrected in a superchristian mould, will get the better of their antiheathen counterparts, obliging bound soma to defer to free psyche in the interests of all, including culture and civility, that is best in civilization. Then, as now, something of the hegemonic position will rub off onto the subservient, upended position, but the two positions will remain, as now, quite distinct according to gender. The Antimetachemical may not be as partial to truth and joy as the Metaphysical, but their opposition to beauty and love, not to mention ugliness and hatred, will ensure a deference to truth and joy, not to mention illusion and woe, that would not otherwise materialize or be possible. The Anti-Not-One will lie down with the One, as Anti-Vanity Fair with the Celestial City, and thus defer to the victor's triumph as an honourable victim, one who though not godly will be so far from anything devilish as to be effectively antidevilish in her antifemale subjection to male hegemonic criteria. The triumph of metaphysics over antimetachemistry will signify the triumph of the ultimate victor over the ultimate victim and, eventually, it will be the sole victor over the sole victim as God and the Antidevil supersede all that is not only axially polar to themselves in post-worldly manifestations of woman in chemistry (duly subverted to psychic emphasis) and antiman in antiphysics, but contrary and opposed to them on the state-hegemonic/church-subordinate axis of the Devil and Antigod in metachemistry over antimetaphysics and man and antiwoman in physics (duly subverted to somatic emphasis) and antichemistry. For the end of the world in relation to the triumph of Heaven and Antihell will also put an end to the netherworldly rule of Hell and Antiheaven over the world, both directly, in axial relation to physics and antichemistry, and indirectly, in inter-axial exploitative relation to chemistry and antiphysics, whose worldly standing - excluding axial subversion - is less omega and anti-alpha than alpha and anti-omega and is therefore directly capable of being overcome once the church-hegemonic/state-subordinate axis gets its act together so conclusively as to provide a lasting salvation and counter-damnation to all who, identifiable with the phenomenal not-one and the phenomenal anti-one, can be delivered from their lowly plight at the southwest point of the intercardinal axial compass to the divine and antidiabolic heights of its northeast point as a matter of moral and eschatological necessity. Then the victimized 'last' of antiphysical anti-self will be metaphysically 'first' in noumenal self, while the victorious 'first' of chemical not-self will be antimetachemically 'last' in noumenal anti-not-self, the psychically bound becoming psychically free and the somatically free somatically bound. So be it!

THE ONE AND THE ANTI-NOT-ONE

Not so long ago, in an aphoristic entry entitled 'Concerning a Distinction between the Religious Few and the Religiously Sovereign One', I made the mistake, unusual for me, of subsuming the antifemale position in antimetachemistry into the concept of Oneness in relation to the male hegemonic position in metaphysics, and this in spite of customary differentials between the two supra-human contexts, such as time and antispace or, indeed, the Celestial City and Anti-Vanity Fair. Doubtless part of the reason for this was the existence of the concept Few in relation to the serving elite, who would constitute an administrative aside, so to speak, to the religious rights and experiences of the religiously sovereign supra-human entities of the Centre-proper; but another reason was that I just hadn't formulated an adequate distinction, at the time, between the two supra-human contexts that would have done justice to it in terms of what properly appertained to the One, namely the metaphysical, and what was correlative of it in relation to the antimetachemical. Since then, however, I have had plenty of time in which to revaluate the situation and, true to my long-standing methodology, I have come up with the ingenious concept of the Anti-Not-One as the most appropriate description of that which, appertaining to the upended female in antimetachemistry (the noumenal antifemale) should be regarded as complementing the One of those for whom metaphysical self-realization is the name of the church-hegemonic game. Therefore not just a distinction, at the northeast point of the intercardinal axial compass, between the Few and the One, the serving and the served, but a further distinction between the One and the Anti-Not-One, the latter of whom, being antimetachemical, will be contrary to Not-Oneness, as typifying that which appertains to metachemistry in relation to free soma. Therefore the metaphysical/antimetachemical complementariness of noumenal male and noumenal antifemale elements at the northeast point of our intercardinal axial compass is most assuredly more and less than just the One: it is to be thought of in terms of metaphysical oneness and antimetachemical anti-not-oneness, the latter of which is contrary, in bound soma, to all that is freely somatic at the northwest point of the said compass, with specific reference to the unequivocally hegemonic position of metachemistry, as appertaining to noumenal females. If Oneness has to do with the Self, with psyche, then Not-Oneness is most assuredly its somatic antithesis which, in the past, I have identified with the concept Not-Self. Hence the Not-Self is not only that which cannot be identified with the Self; it is contrary to it in relation to soma and therefore originates on a female-hegemonic basis in metachemistry in which soma takes precedence over psyche as Not-Self over Self, the former free and the latter bound to it in what, elsewhere, I have described as church-subordinate fashion. For the Not-Self is the root of all that is if not state absolutist then, at the very least, state hegemonic. But the Anti-Not-Self, having to do with bound soma and, by extrapolation, free psyche, can only materialize in relation to the hegemonic triumph of the Self and, hence, of metaphysics at the northeast point of the intercardinal axial compass, and where the triumph of the Self is primarily about free psyche, the vanquishing of the Not-Self in terms of the Anti-Not-Self can only be primarily, if not rhetorically, about bound soma, since the unequivocal hegemony of noumenal male criteria in metaphysics is only possible on the basis of the constraining of females to noumenal antifemale criteria in antimetachemistry, thereby not only upending them in relation to bound soma and free psyche (or the church-hegemonic rhetoric of free psyche and bound soma), but opposing them to whatever is contrary to that in metachemistry. Thus the overall context of the religiously sovereign would be divisible between the One and the Anti-Not-One, between free psyche (with a concomitant degree of bound soma) for noumenal males and bound soma (with a degree of spin-off free psyche) for noumenal antifemales, the cultivation of the Self to ever-greater degrees of universal Onenesss requiring the correlative curtailment, in antifemales, of the Not-Self to ever-greater degrees of what could be termed antipolyversal Anti-Not-Oneness. For whereas cultivation of the Self makes for increased unity in undifferentiated subjectivity of a wavicle cohesiveness, the curtailment of the Not-Self ensures that soma is not in a metachemical position to foster polyversal differentiation on the basis of particle disjunctiveness attendant upon a vacuous objectivity at its spatial roots. And whereas with metachemistry and antimetaphysics at the northwest point of the intercardinal axial compass one has a situation whereby the Not-One and what could be called, for the noumenal antimale, the Anti-One rule over the Few, or those whose aristocratic allegiance is to the prevailing royalty, with metaphysics and antimetachemistry at the northeast point of the said compass, by contrast, one has - or will have - a situation in which the Few, or those whose technocratic allegiance is to the religiously sovereign, serve under the One and the Anti-Not-One, pledged to protect and advance their religiously sovereign rights for all Eternity and Anti-Infinity, for all time and antispace, until such time as the metaphysical oneness of superbeing transcendence achieves its space-centre apotheosis, as it were, in an ultrabeingful universality of definitive Oneness, the ultimate godly individualism, and the antimetachemical anti-not-oneness of anti-superdoing antimaterialism likewise attains, in the slipstream of what properly obtains in metaphysics, an anti-ultradoingful antipolyversality of definitive Not-Oneness, the ultimate antidevilish anti-collectivism, as the Celestial City achieves the maximum of evolutionary being in the utmost psychic freedom and the Anti-Vanity Fair is correlatively brought to the maximum of counter-devolutionary antidoing in the utmost somatic binding. Then and only then will one have the Omega Point and the Anti-Alpha Point as the culmination of things Superchristian and Anti-Superheathen.

ANTIPHYSICAL AND ANTICHEMICAL ANTITHESES

To contrast the anticulture of antiphysical bound psyche and the anticivility of antiphysical free soma with the antibarbarism of antichemical bound soma and the antiphilistinism of antichemical free psyche, as one would contrast the anti-artificial with the antinatural across the relative gender divide - antimale and antifemale - of the subservient positions (duly subversive of the hegemonic ones under pressure from noumenally inclusive axial factors) of the southwest and southeast points of the intercardinal axial compass. Therefore to contrast the antiknowledge and antipleasure of antiphysical bound psyche and the anti-ignorance and antipain of antiphysical free soma with the antistrength and antipride of antichemical bound soma and the antiweakness and antiwoe of antichemical free psyche, as one would contrast sin and folly with goodness and punishment, the former pairing appertaining to Antiman the Antifather/Anti-earth the Unholy Soul and the Antison of Antiman/the Unholy Spirit of Anti-earth; the latter pairing to Antiwoman the Antimother/Antipurgatory the Unclear Spirit and the Antidaughter of Antiwoman/the Unclear Soul of Antipurgatory. In brief, both the sinfulness of antiphysical bound psyche and the goodness of antichemical bound soma are dark, that is to say, they appertain to contrary types of binding, whereas both the folly of antiphysical free soma and the punishment of antichemical free psyche are bright, which is to say, they appertain to contrary types of freedom. The former antitheses correspond to contrary orders - psychic and somatic - of work, whereas the latter antitheses correspond to contrary orders - somatic and psychic - of play. And, being phenomenal, they are relatively exclusive, appertaining, as noted above, to contrary axes, of which, as also noted, they are the subverting subservient factors - antiphysics under chemistry (at the behest of metaphysics over antimetachemistry) as antimass under volume, and antichemistry under physics (at the behest of metachemistry over antimetaphysics) as antivolume under mass.

CHEMICAL AND PHYSICAL ANTITHESES

To contrast the philistinism of chemical bound psyche and the barbarism of chemical free soma with the civility of physical bound soma and the culture of physical free psyche, as one would contrast the natural with the artificial across the relative gender divide - female and male - of the hegemonic positions (duly subverted to uncharacteristic gender emphasis by inclusive axial factors) of the southwest and southeast points of the intercardinal axial compass. Therefore to contrast the weakness and humility of chemical bound psyche and the strength and pride of chemical free soma with the ignorance and pain of physical bound soma and the knowledge and pleasure of physical free psyche, as one would contrast pseudo-crime and pseudo-evil with pseudo-wisdom and pseudo-grace, the former pairing appertaining to the Daughter of Woman/the Clear Soul of Purgatory and Woman the Mother/Purgatory the Clear Spirit; the latter pairing to the Son of Man/the Holy Spirit of Earth and Man the Father/Earth the Holy Soul. In brief, both the pseudo-crime of chemical bound psyche and the pseudo-wisdom of physical bound soma are dark, that is to say, they appertain to contrary types of binding, whereas both the pseudo-evil of chemical free soma and the pseudo-grace of physical free psyche are bright, which is to say, they appertain to contrary types of freedom. The former antitheses correspond to contrary orders - psychic and somatic - of work, whereas the latter antitheses correspond to contrary orders - somatic and psychic - of play. And, being phenomenal, they are relatively exclusive, appertaining, as noted above, to contrary axes, of which, as also noted, they are the subverted hegemonic factors - chemistry over antiphysics as volume over antimass and physics over antichemistry as mass over antivolume.

ANTIMETAPHYSICAL AND ANTIMETACHEMICAL ANTITHESES

To contrast the anti-supercivility (noumenal anticivility) of antimetaphysical free soma and the anti-superculture (noumenal anticulture) of antimetaphysical bound psyche with the anti-superphilistinism (noumenal antiphilistinism) of antimetachemical free psyche and the anti-superbarbarism (noumenal antibarbarism) of antimetachemical bound soma, as one would contrast the anti-superchristian (noumenal antichristian) with the anti-superheathen (noumenal antiheathen) across the absolute gender divide - antimale and antifemale - of the subservient positions of the northwest and northeast points of the intercardinal axial compass. Therefore to contrast the anti-illusion and antiwoe of antimetaphysical free soma and the antitruth and antijoy of antimetaphysical bound psyche with the anti-ugliness and antihatred of antimetachemical free psyche and the antibeauty and antilove of antimetachemical bound soma, as one would contrast pseudo-folly and pseudo-sin with pseudo-punishment and pseudo-goodness, the former pairing appertaining to the Antison of Antigod/the Unholy Spirit of Antiheaven and Antigod the Antifather/Antiheaven the Unholy Soul; the latter pairing to the Antidaughter of the Antidevil/the Unclear Soul of Antihell and Antidevil the Antimother/Antihell the Unclear Spirit. In brief, both the pseudo-folly of antimetaphysical free soma and the pseudo-punishment of antimetachemical free psyche are bright, that is to say, they appertain to contrary types of freedom, whereas both the pseudo-sin of antimetaphysical bound psyche and the pseudo-goodness of antimetachemical bound soma are dark, which is to say, they appertain to contrary types of binding. The former antitheses correspond to contrary orders - somatic and psychic - of play, whereas the latter antitheses correspond to contrary orders - psychic and somatic - of work. And, being noumenal, they are absolutely exclusive, appertaining, as noted above, to contrary axes, of which, as also noted, they are the subservient factors - antimetaphysics under metachemistry as antitime under space, antimetachemistry under metaphysics as antispace under time.

METACHEMICAL AND METAPHYSICAL ANTITHESES

To contrast the superbarbarism (noumenal barbarism) of metachemical free soma and the superphilistinism (noumenal philistinism) of metachemical bound psyche with the superculture (noumenal culture) of metaphysical free psyche and the supercivility (noumenal civility) of metaphysical bound soma, as one would contrast the supernatural (noumenal natural) with the super-artificial (noumenal artificial) across the absolute gender divide - female and male - of the hegemonic positions of the northwest and northeast points of the intercardinal axial compass. Therefore to contrast the beauty and love of metachemical free soma and the ugliness and hatred of metachemical bound psyche with the truth and joy of metaphysical free psyche and the illusion and woe of metaphysical bound soma, as one would contrast evil and crime with grace and wisdom, the former pairing appertaining to Devil the Mother/Hell the Clear Spirit and the Daughter of the Devil/the Clear Soul of Hell; the latter pairing to God the Father/Heaven the Holy Soul and the Son of God/the Holy Spirit of Heaven. In brief, both the evil of metachemical free soma and the grace of metaphysical free psyche are bright, that is to say, they appertain to contrary types of freedom, whereas both the crime of metachemical bound psyche and the wisdom of metaphysical bound soma are dark, which is to say, they appertain to contrary types of binding. The former antitheses correspond to contrary orders - somatic and psychic - of play, whereas the latter antitheses correspond to contrary orders - psychic and somatic - of work. And, being noumenal, they are absolutely exclusive, appertaining, as noted above, to contrary axes, of which, as also noted, they are the hegemonic factors - metachemistry over antimetaphysics as space over antitime and metaphysics over antimetachemistry as time over antispace.

SUPERBARBARISM AND SUPERPHILISTINISM TO SUPERCULTURE AND SUPERCIVILITY

If the distinction - excluding for the moment the paradoxical emphases of axial subversion - between chemistry and physics in the sensuality and sensibility of phenomenal relativity is one of barbarism and philistinism in free soma and bound psyche vis-a-vis culture and civility in free psyche and bound soma, then the distinction between metachemistry and metaphysics in the sensuality and sensibility of noumenal absolutism could be described as one of superbarbarism and superphilistinism in free soma and bound psyche vis-a-vis superculture and supercivility in free psyche and bound soma. Clearly, if barbarism appertains to chemical free soma and philistinism to chemical bound psyche, then civility must appertain to physical bound soma and culture to physical free psyche, civility being the bound-somatic antithesis of barbarism no less than culture the free-psychic antithesis of philistinism. Likewise, if superbarbarism appertains to metachemical free soma and superphilistinism to metachemical bound psyche, then supercivility must appertain to metaphysical bound soma and superculture to metaphysical free psyche, supercivility being the bound-somatic antithesis of superbarbarism no less than superculture the free-psychic antithesis of superphilistinism. So far so good! But we also have underplane, or secondary, positions to bear in mind where each point of the intercardinal axial compass is concerned, namely antimetaphysics under metachemistry at the noumenal northwest, antiphysics under chemistry at the phenomenal southwest, antichemistry under physics at the phenomenal southeast, and antimetachemistry under metaphysics at the noumenal northeast, the actual state-hegemonic/church-subordinate and church-hegemonic/state-subordinate axial differentials being established on a northwest to southeast basis on the one hand, and on a northeast to southwest basis on the other hand, with the noumenal heights more or less dictating the terms of the phenomenal positions below. So much for that! What we have now to establish is that the secondary or 'anti' positions are less equivalent to the primary or 'pro' positions directly hegemonic over them than contrary to their corresponding primary or 'pro' positions in sensuality or sensibility, as the gender case may be. Hence it makes logical sense to regard antimetaphysics as anti-supercivil and anti-supercultural rather than, like metachemistry, as superbarbarous and superphilistine, since metachemistry is superheathenly supernatural and antimetaphysics anti-superchristianly anti-superartificial, after the respective fashions of noumenal objectivity and noumenal anti-subjectivity. Similarly it makes logical sense to regard antiphysics as anti-cultural and anti-civil rather than, like chemistry, philistine and barbarous, since chemistry is heathenly natural and antiphysics anti-christianly anti-artificial, after the respective fashions of phenomenal objectivity and phenomenal anti-subjectivity. Crossing to the sensible side of the phenomenal axial divide, it makes logical sense to regard antichemistry as anti-barbarous and anti-philistine rather than, like physics, as civil and cultural, since physics is christianly artificial and antichemistry anti-heathenly anti-natural, after the respective fashions of phenomenal subjectivity and phenomenal anti-objectivity. Similarly it makes logical sense to regard antimetachemistry as anti-superphilistine and anti-superbarbarous rather than, like metaphysics, supercultural and supercivil, since metaphysics is superchristianly super-artificial and antimetachemistry anti-superheathenly anti-supernatural, after the respective fashions of noumenal subjectivity and noumenal anti-objectivity. Thus, in overall axial terms, metachemistry and antimetaphysics form a gender-conditioned polarity with antichemistry and physics on the basis of somatic opposition between superbarbarism and anti-barbarism on primary state-hegemonic terms (free somatic metachemistry to bound somatic antichemistry) and anti-supercivility and civility on secondary state-hegemonic terms (free somatic antimetaphysics to bound somtic physics), with a corresponding psychic opposition between superphilistinism and anti-philistinism on primary church-subordinate terms (bound psychic metachemistry to free psychic antichemistry) and anti-superculture and culture on secondary church-subordinate terms (bound psychic antimetaphysics to free psychic physics). Contrariwise, metaphysics and antimetachemistry form a gender-conditioned polarity with antiphysics and chemistry on the basis of psychic opposition between superculture and anti-culture on primary church-hegemonic terms (free psychic metaphysics to bound psychic antiphysics) and anti-superphilistinism and philistinism on secondary church-hegemonic terms (free psychic antimetachemistry to bound psychic chemistry), with a corresponding somatic opposition between supercivility and anti-civility on primary state-subordinate terms (bound somatic metaphysics to free somatic antiphysics) and anti-superbarbarism and barbarism on secondary state-subordinate terms (bound somatic antimetachemistry to free somatic chemistry). Superculture is the salvation of anti-culture no less than supercivility the salvation of anti-civility for those who, as antiphysical, are neither cultural nor civil in physical fashion and therefore are in with the prospect of their noumenal counterparts. But if metaphysics is the salvation, in church and state, of antiphysics, then antimetachemistry is most assuredly the counter-damnation (a counter fall from hegemonic ascendancy in relative gender sync to antimetachemical underplane subservience in absolute gender upendedness) of chemistry, since anti-superphilistinism is the counter-damnation of philistinism no less than anti-superbarbarism the counter-damnation of barbarism for those who, having been philistine and barbarous in the phenomenal relativity of an equivocal hegemony, will be denied their noumenal counterparts in the absolutism of an unequivocal subjection to the metaphysical ascendancy of superculture and supercivility, the 'father' and 'son' of the super-artificial superchristianity of the truly blessed (with complete gender sync).

SYNTHETIC AND NON-SYNTHETIC ANTITHESES

Speaking in axial terms, one might note a fall, on the one hand, from synthetic naturalism (supernaturalism) to non-synthetic artificiality, as, in general terms, from metachemistry to physics, but a rise, on the other hand, from non-synthetic naturalism to synthetic artificiality (super-artificiality), as, in general terms, from chemistry to metaphysics. For the four main points, effectively hegemonic, of the intercardinal axial compass would seem to connote with synthetic naturalism at the northwest, non-synthetic naturalism at the southwest, non-synthetic artificiality at the southeast, and synthetic artificiality at the northest, the axes, of course, being determined according to a polarity between the northwest and the southeast on the one hand, and between the southwest and the northeast on the other hand, even with other - and subordinate - factors to consider in each case. However that may be, I have little doubt that the noumenal antitheses, in space and time, are equally synthetic, if in relation to supernature and super-artificiality respectively, which amounts to a distinction between metachemistry and metaphysics, superheathen objectivity and superchristian subjectivity, absolute alpha and absolute omega, whereas the phenomenal antitheses, in volume and mass, are equally non-synthetic, if in relation to nature and artificiality respectively, which amounts to a distinction between chemistry and physics, heathen objectivity and Christian subjectivity, relative alpha and relative omega. The pairings of metachemistry with antimetaphysics, of chemistry with antiphysics, of physics with antichemistry, and of metaphysics with antimetachemistry do not substantially alter this conclusion, although they modify the respective axial realities of what, in total, are state-hegemonic/church-subordinate and church-hegemonic/state-subordinate mutually exclusive traditions.

A BRIEF EXAMINATION OF THE MORAL DISTINCTIONS BETWEEN PLAY AND WORK

If it is not possible to categorically maintain that soma is invariably dark or black or shaded vis-a-vis psyche, and for the simple reason that brightness is determined by freedom, whether somatic or psychic, and darkness by binding, likewise irrespective of the faculty, then it should be possible to maintain that whatever is bound is dark and whatever is free, by contrast, is bright. Therefore brightness can be associated with either soma or psyche and darkness likewise, the chief determinant being the distinction between freedom and binding. But this distinction can be applied quite categorically to the dichotomy between play and work, since play is invariably free, or associated with freedom, whereas work is contractually obligated and is therefore a manifestation of binding. Since soma can be free or bound, so it can have associations with either play or work. The same holds true of psyche, which is only to be associated with play when free, not when bound. Therefore we can plot a distinction between play and work on the basis of freedom and binding, whether in relation to soma or psyche. Since metachemistry is the element of free soma and bound psyche par excellence, as germane to noumenal absolutism, we can maintain that metachemistry exemplifies somatic play and psychic work, its antimetaphysical corollary likewise, if on secondary terms, exemplifying somatic play and psychic work. Similarly, since chemistry is the element of free soma and bound psyche on phenomenally relative terms, we can maintain that chemistry exemplifies somatic play and psychic work, its antiphysical corollary likewise, if on primary terms in relation, traditionally, to the subversion of chemistry to bound psychic emphasis at the behest, axially considered, of metaphysics over antimetachemistry or, at any rate, of some degree of metaphysics, whether hyped or not, over antimetachemistry. Be that as it may, it should be possible to contend, for sensibility in contrast to sensuality, that since physics is the element of free psyche and bound soma on phenomenally relative terms, we can maintain that physics exemplifies psychic play and somatic work, its antichemical corollary likewise, if on primary terms, traditionally, in relation to the subversion of physics to bound somatic emphasis at the behest, axially considered, of metachemistry over antimetaphysics or, at any rate, of some degree of metachemistry over antimetaphysics. Finally, since metaphysics is the element of free psyche and bound soma par excellence, as germane to noumenal absolutism, we can maintain that metaphysics exemplifies psychic play and somatic work, its antimetachemical corollary likewise, if on secondary terms, exemplifying psychic play and somatic work. Hence the state-hegemonic/church-subordinate axis which stretches from northwest to southeast of the intercardinal axial compass would indicate a primary state-hegemonic polarity between the brightness of somatic play and the darkness of somatic work as far as the female contrast between metachemistry and antichemistry is concerned, but a secondary state-hegemonic polarity between the brightness of somatic play and the darkness of somatic work as far as the male contrast between antimetaphysics and physics is concerned, the contrast between the darkness of psychic work and the brightness of psychic play being primarily church subordinate in relation to metachemistry and antichemistry, but secondarily church-subordinate in relation to antimetaphysics and physics. By complete contrast, however, the church-hegemonic/state-subordinate axis which stretches from the southwest to the northeast of the intercardinal axial compass would indicate a primary church-hegemonic polarity between the darkness of psychic work and the brightness of psychic play as far as the male contrast between antiphysics and metaphysics is concerned, but a secondary church-hegemonic polarity between the darkness of psychic work and the brightness of psychic play as far as the female contrast between chemistry and antimetachemistry is concerned, the contrast between the brightness of somatic play and the darkness of somatic work being primarily state-subordinate in relation to antiphysics and metaphysics, but secondarily state-subordinate in relation to chemistry and antimetachemistry. Hence play-brightness has a work-dark antithesis on state somatic terms and work-darkness a play-bright antithesis on church psychic terms on the former axis, irrespective of whether on primary or secondary terms, while work-darkness has a play-bright antithesis on church psychic terms and play-brightness a work-dark antithesis on state somatic terms on the latter axis, again irrespective of whether on primary or secondary terms. Therefore in terms of metachemistry to antichemistry, evil is bright and goodness dark, for evil corresponds to somatic freedom of metachemistry and goodness to somatic binding of antichemistry, whereas crime is dark and punishment bright, since crime corresponds to psychic binding of metachemistry and punishment to psychic freedom of antichemistry. Likewise, in terms of antimetaphysics to physics, pseudo-folly is bright and pseudo-wisdom dark, for pseudo-folly corresponds to somatic freedom of antimetaphysics and pseudo-wisdom to somatic binding of physics, whereas pseudo-sin is dark and pseudo-grace bright, since pseudo-sin corresponds to psychic binding of antimetaphysics and pseudo-grace to psychic freedom of physics. In terms, by axial contrast, of antiphysics to metaphysics, sin is dark and grace bright, for sin corresponds to psychic binding of antiphysics and grace to psychic freedom of metaphysics, whereas folly is bright and wisdom dark, since folly corresponds to somatic freedom of antiphysics and wisdom to somatic binding of metaphysics. Likewise, in terms of chemistry to antimetachemistry, pseudo-crime is dark and pseudo-punishment bright, for pseudo-crime corresponds to psychic binding of chemistry and pseudo-punishment to psychic freedom of antimetachemistry, whereas pseudo-evil is bright and pseudo-goodness dark, since pseudo-evil corresponds to somatic freedom of chemistry and pseudo-goodness to somatic binding of antimetachemistry. Strange, but it is so.

NEVER SIMPLY BLACK AND WHITE

It is always tempting to see things in black and white or, shall we say, bright and dark, but, unfortunately, things are rarely that simple. For a start, there are two axes, one dominated by free soma in female fashion and the other led by free psyche in male fashion, and therefore there are fundamentally two kinds of bright and dark, or light and shade, even without class complications. Take metachemistry over antimetaphysics at the northwest point of the intercardinal axial compass. Free soma, the female ideal, is a brightness, whilst its bound psychic counterpart is somewhat of a dark shadow, trailing behind the leading string, as it were. Therefore a somatic brightness has to be contrasted, in each gender case, antimetaphysical as well as metachemical, with a psychic darkness. The same is true of chemistry over antiphysics at the southwest point of the intercardinal axial compass, free soma being bright and bound psyche dark. But on the sensible side of the moral divide things are quite otherwise. There free psyche is bright and bound soma dark, whether in terms of physics over antichemistry at the southeast point of the intercardinal axial compass or, up above, of metaphysics over antimetachemistry at its northeast point. The bright side of a male hegemonic coupling, being free, is certainly psychic, whilst its dark side, corresponding to the bound, is somatic. This has some interesting, if quite unconventional, moral ramifications, but I don't wish to enlarge upon that now. Suffice it to say that things are never simply black and white, least of all in terms of evil being somehow dark and good bright (the reverse is actually the case, bearing in mind the distinction between free metachemical soma and bound antichemical soma on primary state-hegemonic terms). To be sure, a distinction between the dark and the bright most certainly exists, and at all points of the intercardinal axial compass, but it is not simply in terms of soma being dark and psyche bright, or vice versa. That is why, with both the female ideal of free soma and the male ideal of free psyche corresponding to the bright side of things, one has a moral incompatibility between them which is no mere black/white dichotomy but a competition between alternative kinds of brightness that is likely to lead, in axial differentiation, to different types of society, depending on which kind of freedom is officially encouraged and regarded as alone right, and to keep those who believe in the one kind quite separate from those who believe in the other, both within and without their particular society. For mutually incompatible, as free females and free males, they respectively remain.

CONCERNING A DISTINCTION BETWEEN THE ADMINISTRATIVE FEW AND THE RELIGIOUSLY SOVEREIGN ONE

I like to distinguish between the Few and the One at the northeast point of the intercardinal axial compass that I am always citing these days, and principally in terms of the Leaders and the Led or, more to the future point, the Served, who would appertain to the Saved and the Counter-Damned in a framework characterized by religious sovereignty. Hence the Servants of the People are more of the Few than of the One, since they would remain outside the sphere of religiously sovereign centro-complexification as so many personally cyborgized individuals whose duty it was to serve those earmarked, as religiously sovereign, for cyborg universality, that is, for transmutation from what they had been at the southwest point of the intercardinal axial compass, namely the Many, into what they were destined to become at its northeast point in relation to revolutionary church-hegemonic/state-subordinate axial criteria - namely, the aforementioned One. For centro-complexification will require that the saved (male) and counter-damned (antifemale) masses be transformed, by degrees, into supra-human communes in which any given artificially supported and sustained individual will be germane to the One, however many brains or new brains or brain-stem/spinal-chord aspects of a given brain may happen to be simultaneously 'housed' in the supra-human commune of what, in the past, I have tended to term a superbeing, meaning the communal entity in general, including its support and sustain features. Such a superbeing would be germane to universal oneness even as its servants, in the administrative aside to the Centre proper of supra-human experience, continued to operate as, in effect, the Few. For, as intimated above, they would be personally cyborgized, not communally or universally cyborgized, and would always be at an administrative and protective remove from the focus of supra-human advancement, rather like shepherds tending their flock and overseeing its 'spiritual' grazing, so to speak. But such a superbeing entity, constitutive of a kind of communal unity of religious purpose, would still be germane to universal oneness even as it co-existed, on the earth and perhaps even in the same city and/or country, with other such superbeingful entities, who would also have their respective administrators and protectors. 'Heaven on earth', in this particular ideological context which I like to think of as being the most credible projection of evolutionary progress for the future, would always be relative, never absolute; for there would almost certainly be a number of superbeing communes in existence on different parts of the earth that only had the potential for definitive universality in a Oneness Supreme such that, by definition, could not emerge on the earth but only beyond it ... in space ... as the destiny of all earthly communes. Consequently while 'heaven on earth' is a precondition of Heaven per se, which can only be set in space in space centres or, more desirably, a definitive Space Centre, it is not something that can be regarded as an end-in-itself, but only as a means to a higher end such that earth centres can be transformed into over the course of eternity, being transported, via shuttle-like arrangements, to outer space where the possibility of their further centro-complexification can be fully realized in relation to an ultimate Space Centre the sum-product of all earth centres, which will be more absolutely representative of universal oneness and therefore be capable of sustaining and supporting a beingfulness in the metaphysically free which will be nothing short of ultimate and more properly germane, in consequence, to what could be termed ultrabeings, their antimetachemical antifemale counterparts less super-antidoings by then than ultra-antidoings in correlative bound somatic deference to the free psyche metaphysically obtaining above them on the plane not of antispace so much as of time, which will be less germane to Anti-Vanity Fair than to the Celestial City, and therefore constitute the higher aspect of that Oneness which will be led by theocracy though also embrace a degree of anti-aristocracy in its antimetachemical elements. Yet a core of what may be called the ultra-technocratic Few will continue, on an enhanced cyborg basis, to serve the interests of the theocratic/anti-aristocratic One - in complete contrast to the rule of the aristocratic/antitheocratic - if not, in free soma, autocratic/antitechnocratic - Few by the ultra-autocratic One of metachemical/antimetaphysical tradition on the northwest point of the intercardinal axial compass.

I AM NOT IN THE HUMANISTS' ECONOMIC POCKET

One thing the godly individual, who is metaphysical, can't be, and that is culturally or creatively in the liberal democrat's or the social democrat's economic pocket. I have not sought publication for my writings in book form because, quite apart from my lack of commercial appeal as a truth-oriented writer of Irish stock, I would only end up in the bourgeois humanist's or the proletarian humanist's economic pocket, and that is no place for the godly individual to be! Books, whether hardback or softback, liberally relativistic or socially absolutist, have no professional or commercial appeal for me. I despise them and their humanistic dupes and perpetrators! The book has no place in the sphere of godliness, and that includes the so-called Book of Books, the Bible which, as (I was going to say 'we all know', but that is evidently not necessarily the case) I have long maintained, is rooted in God's opposite, the Devil, meaning - contrary to popular if not populist presumption - Devil the Mother hyped as God the Father, and extends, New Testament-wise, only as far as an extrapolation from such a Devil which is better known as the Son, though doubtfully of God! since this Son is unable to transcend himself (something, in any case, the Son is in no position to do), but is both the mark and the end of the Western road in religious terms. Frankly, this netherworldly alpha to worldly omega of things religious is not enough! Even the Catholic postulate of otherworldly omega in the Resurrected is a Son, and therefore significant of metaphysical bound soma rather than of free psyche which, in the West, has never existed independently of metachemistry (or Devil the Mother hyped as God), as, by elitist contrast, in parts of the TM-oriented East, where nothing like Jehovah has existed in the religious tradition to hold metaphysical ego back from expressing itself in the interests of soul. But all this is rather beside the initial point; which was about the incompatibility of books with godliness and the irrelevance of both liberal democratic and social democratic criteria to the sphere of metaphysics, which is rather to be thought of as social theocratic, even if it may have to pass through a comparatively liberal phase in which a degree of pluralism exists prior to long-term centro-complexification which may well be more totalitarian in character. We shall just have to wait and see! But the godly individual will continue to take books with a considerable pinch of salt as he pursues his internet-oriented e-book or, rather, e-scroll vocation independently of book publication and, hence, of market forces and/or commercial pressures. The Truth - or that which is properly germane to metaphysics, particularly to metaphysics of a synthetically artificial and therefore properly or definitively universal order - is not to be found in books, and those who are looking for it there are going, later if not sooner, to be sorely disappointed!

UTILIZING THE DEMOCRATIC PROCESS TO A REVOLUTIONARY THEOCRATIC END

I have always maintained that Social Theocracy should only strive for a position of ideological influence through the democratic process, albeit in relation to countries where, like Eire, a majority Catholic tradition would make the prospect of a return to church-hegemonic/state-subordinate criteria feasible, if only because the people concerned have been accustomed to such an axial reality and, in some cases, remain acquainted with it even in the face of a quasi-state-hegemonic/quasi-church-subordinate lapsed Catholic decadence commensurate with Anglo-American - and particularly American - secular influence. But such a return to church-hegemonic/state-subordinate axial criteria could only be Social Theocratic and therefore strictly revolutionary in character, extending the axis in relation to a post-worldly and therefore effectively global age. The paradoxical utilization of the democratic process to counter the contemporary paradox of quasi-state-hegemonic/quasi-church-subordinate deference by those at the southwest to those at the northwest of the intercardinal axial compass would be intended to foster a desire, in the people, for a return to church-hegemonic/state-subordinate axial criteria on the basis of a Social Theocratic revolution such that could only transpire in the event - however unlikely at present - of a majority mandate for religious sovereignty, which I have been advocating for several years as the desirable alternative to political sovereignty and its worldly concomitants and implications. Therefore I am no advocate of republicanism, neither on the liberal basis of the Irish Republic nor on the radical basis of a more totalitarian approach to politics such that would lead to a socialistic/fascistic polarity in Eire analogous to that which prevailed, in the inter-war years, between Sinn Fein and the Blue Shirts. For me, the Republic is something that, in Nietzsche's memorable phrase, 'should be overcome', and the only way that this can happen is if a majority mandate for religious sovereignty were to transpire from a paradoxical utilization of the democratic process with a view to 'world overcoming' in relation to the prospect of 'otherworldly' criteria taking precedence over anything else. Then what I have called the Social Theocratic Centre would be born, and it would be akin, in my judgement, to 'Kingdom Come', insofar as it would be designed to accommodate the rights of a religiously sovereign people, including the right to be free from religious superstition and tyranny, with its basis in netherworldly tradition. For until the people are religiously sovereign they will not be free from the last bastion of tyranny, which is that of Jehovahesque Creatorism in respect of Old Testament criteria and the notion - no matter how nonsensical or infantile - of a cosmic Creator Who, in metaphorical parlance, was or remains responsible for everything that followed. But free from is not, as Nietzsche would doubtless agree, the same as free for, and more important than being free from religious superstition and tradition would be being free for religious self-realization through self-transcendence of a synthetically artificial character, the sort of character that would be necessary not only to global civilization as a synthetic actuality in the process of development, but to the defeat, through potent alternatives, of contemporary American-dominated synthetic artificiality such that more often than not takes a celluloid form in its associations with the film industry and camera-based media in general. But of course this could not transpire without recourse to a correlative process of what I have in the past called 'cyborgization' such that would enable the religiously sovereign people (earmarked for supra-human transmutation) to have recourse to enlightenment of a synthetically artificial character without fear of natural repercussions such that are only too prevalent on the human plane. For 'man is something that should be overcome' from the standpoint of godliness, call it superman or superbeing if you will, since godliness, when properly understood, could only be dangerous to man and we wouldn't want man to suffer from trying to play God without actually undergoing the necessary transformations that would render him, or his evolutionary successor, godly and thus capable of living on a properly or fully godly plane with virtual impunity. However, I am merely scratching the surface of the overall complexity of the problem in this blog - which is not a substitute for my works in general (see, for example, OPERA D'OEUVRE) - and therefore I have not mentioned the antimetachemical corollary of metaphysical godliness which, as an antifemale reality, would be antidevilishness, and therefore something that needs to be addressed as a quite separate category germane less to the Celestial City, to use Bunyanesque terms, than to what I have tended to equate with Anti-Vanity Fair. Unfortunately, conventional Western thinking is too inclined to subsume the sexes into one another rather than to differentiate between them in such fashion that criteria applying to the one sex are not applied to the other. All this will have to change in the more fully developed global future, once universality gets properly under way on a basis that requires an anti-polyversal corollary if it is not to be subversively undermined.

PROBABLE PARALLEL OF SINGERS AND HOODS

While on the subject of hoods and brollies (see previous entry), I should like to make a distinction between the free-standing singer of, say, a rock group and the one who also plays an instrument, particularly a guitar, on the basis of the distinction already drawn (see previous entry) between uncollapsible objectivistic hoods and collapsible subjectivistic hoods, as though the former were on the level of the free-standing singer and the latter parallel with the guitar-playing singer, whose disposition is arguably less unequivocally objective than equivocally subjective. Either way, singing, particularly in a rock-band context, is indicative, it seems to me, of a fiery or a watery female dominance of the male (as antimale), as with hoods, and therefore the 'male' singer appears to be one who is either antimetaphysically subordinate to metachemistry (free-standing singer) or antiphysically subordinate to chemistry (piano-playing singer), in hood-like vein. Naturally, there are female singers as well, but they tend to be either metachemical (and fiery) or chemical (and watery), with the piano arguably more applicable than the guitar in the latter context, as alluded to above.

A REVALUATION OF HOODS VIS-A-VIS UMBRELLAS

It took me a long while to get around to seeing a parallel between hoods and stars and/or triangles on the one hand, and brollies and crosses on the other, whether on the noumenal planes of space/antitime and time/antispace or, down below, on the phenomenal planes of volume/antimass and mass/antivolume, to divide each between, in general terms, its sensual and sensible alternatives. Previously I had tended to think of hoods as male and brollies as female, since there appeared to be a centripetal/centrifugal distinction between them, but then I began to realize that a sensual/sensible distinction could be discerned which was akin to the distinction between stars and crosses. The hood-wearer was in some sense heathenistic in his subordination, if male, to female criteria, to the female-like symbolism or implication of the hood which, in a manner of speaking, prevailed over him in metachemical (noumenal) or chemical (phenomenal) fashion, depending on the class standpoint, whereas the person utilizing an umbrella was more christianistic, as it were, in his holding aloft of a cross-like structure which, while shielding him from the rain, suggested a male symbolism in its phallic-like tubularity and erectness that connoted rather more with physical (phenomenal) or metaphysical (noumenal) criteria, again according to class. But of course there are two axes, one stretching from northwest to southeast and the other from southwest to northeast, on the intercardinal axial compass which I use to illustrate the distinction between state-hegemonic/church-subordinate criteria on the one hand, and church-hegemonic/state-subordinate criteria on the other hand, and while the one is characterized by the dominance of female criteria in free to bound somatic and bound to free psychic fashion, the other is characterized by the dominance of male criteria in bound to free psychic and free to bound somatic fashion, as in a kind of British/Irish cultural and ethnic divide. For me, this means that both the sensuality of the northwest and sensibility of the southeast of the state-hegemonic/church-subordinate axis will be dominated by objective criteria in unreflexive vein, whereas both the sensuality of the southwest and sensibility of the northeast of the church-hegemonic/state-subordinate axis will be dominated by subjective criteria in reflexive vein. In other words, a distinction between uncollapsibles in the one case and collapsibles in the other, whether with regard to hoods or umbrellas. Hence a descent from the uncollapsible hood of the northwest to the uncollapsible brolly of the southeast in the case of the female-dominated state-hegemonic/church-subordinate axis, but an ascent, by contrast, from the collapsible (or fold-in) hood of the southwest to the collapsible brolly of the northeast on the male-dominated church-hegemonic/state-subordinate axis. A descent, in the one case, from the noumenal sensuality of metachemistry and the noumenal antisensibility of antimetaphysics to the phenomenal antisensuality of antichemistry and the phenomenal sensibility of physics, but an ascent, in the other case, from the phenomenal antisensibility of antiphysics and the phenomenal sensuality of chemistry to the noumenal sensibility of metaphysics and the noumenal antisensuality of antimetachemistry. Those dominated, in autocratic fashion, by the noumenal objectivity of metachemical sensuality will be unreflexive and thus given to uncollapsibles of one sort or another. Those dominated, in theocratic fashion, by the noumenal subjectivity of metaphysical sensibility will be reflexive and thus given to collapsibles of one sort or another. The uncollapsible hood will find its antithesis, within an axis characterized by the dominance of objectivity, in the uncollapsible brolly; the collapsible hood ... its antithesis, within an axis characterized by the dominance of subjectivity, in the collapsible brolly. Therefore hoods are no more necessarily low than brollies high. Hoods, as argued above, can be high (and noumenal) or low (and phenomenal), pretty much like drama and poetry. Just so, across the sensual/sensible divide, brollies can be low (and phenomenal) or high (and noumenal), pretty much like fiction and philosophy. But a star and/or triangle vis-a-vis cross-like distinction between the two approaches to weather protection will continue, I believe, to prevail, as though in a contrast between left-wing (whether extreme or moderate, noumenal or phenomenal) and right-wing (whether moderate or extreme, phenomenal or noumenal) criteria, thereby suggesting that hoods are less christianistic than heathenistic and umbrellas, by contrast, more christianistic than heathenistic, despite appearances to the contrary.

AN ANALYSIS OF THE CHURCH-HEGEMONIC/STATE-SUBORDINATE SPORTING DICHOTOMY IN EIRE

In what I like to think of as the church-hegemonic/state-subordinate axial distinction - southwest to northeast - between Gaelic football and hurling, the former would seem symptomatic of all that, rock 'n' roll-like, is sensually loose or centrifugal or extrovert, and the latter of all that, in the best traditions of Irish folk music, is sensibly tight or centripetal or introvert ... or is it? Well, yes, up to a point, I guess you could say it is. But even if hurling is morally superior to Gaelic football, it is merely symptomatic of the Irish Catholic status quo, with priests and bibles and churches and all the rest of it. It is good but - and here's the rub from a Social Theocratic standpoint - not good enough to pass muster in supra-Western - and therefore properly global - terms. There is a strong suggestion of the point over the bar having its idealism vitiated by the materialism of the hurley, as though the all-too-extrapolative Christian paradigm of bound metaphysical soma in the Crucified, postulated as resurrected to the northeast point of the intercardinal axial compass, were being held in check by some free metachemical agent at its northwest, akin to what I have in the past called Devil the Mother hyped as God (the Father) in typically paradoxical Catholic fashion. In other words, such subjectivity as transpires, wine or even stout-like, in the idealistic point between the uprights over the crossbar is compromised by a whiskey-like factor in back of everything Christian that precludes its ever attaining to anything like true transcendence (for which, in any case, a metaphysically free psychic repudiation of all metachemical free soma is a prerequisite) and ensures that hurling, for all its idealistic pretensions at the northeast point of our intercardinal axial compass, remains firmly in the grip of northwest materialism as the rugby, so to speak, of Irish sport, with implications rather more Christian than heathen, to be sure, but nonetheless characteristic of what is un- in not anti-people. Frankly, I have little time for this! I am neither in favour of the RC elite, who represent the paradoxes of traditional values, nor of what they would call the sinful Catholic masses whose passion is for Gaelic football. What I do favour, as a self-professed Social Theocrat, is the salvation and counter-damnation (according to gender) of the latter to a position akin to that of the former, the RC elite, except that it would not be in relation to hurling but to an indoor transmutation of Gaelic which would enable 'the last' to be 'first', and in a completely new way such that the RC tradition was never able to achieve. Such is the logic of revolution, and I firmly believe in the desirability of a democratically-engineered Social Theocratic revolution such that takes noumenal sensibility to altogether new heights of idealism - heights that are actually open to transcendentalism and precisely because transcendentalism is the lead string in what would amount to a true Father whose 'Son' was in no degree a mere extrapolation from Devil the Mother hyped as God but, transcending Western criteria, the logical corollary, in metaphysical bound soma, of a freely psychic metaphysical precondition, the state-subordinate idealism to a church-hegemonic transcendentalism which would be free, for ever more, of all fundamentalist and materialist subversion or vitiation, and therefore properly universal within a global framework, as alluded to above.

INCOMPATIBLE GENDER IDEALS

From the standpoint of soul, which is metaphysical, will is something to avoid, pretty much as contentment is only possible if one steers clear (the word is not exactly apposite, but never mind!) of power or, at any rate, an unduly rigorous commitment to the pursuit of power. Likewise, from the standpoint of the ego, which is physical, spirit is something to avoid, pretty much as form is only possible if one steers clear of glory or, at any rate, an unduly rigorous commitment to the pursuit of glory. For spirit and ego are no less phenomenally incompatible, in relation to the planes of volume and mass, than will and soul, their noumenal counterparts in relation to the planes of space and time, and therefore any commitment to either soul or ego on the part of males, in particular, presupposes a rejection of will or spirit, depending on the class/plane context, and the correlative acceptance, in gender subordination, of antiwill or antispirit, as the antifemale case may be. For if that which appertains to air or vegetation (earth) is to be hegemonically triumphant, whatever pertains to fire or water must be brought low and effectively upended, functioning in effect as either antifire vis-a-vis air or antiwater vis-a-vis vegetation. Now the converse of course applies to female hegemonies in sensuality, where either antisoul or anti-ego will be the subordinate corollary of will or spirit, as the class/plane case may be. But this is still to think independently of axial subversion of the phenomenal hegemonic factors via a contrary link, sensual to sensible or sensible to sensual, with their noumenal counterparts 'on high', which has the effect of switching the phenomenal emphasis either from soma to psyche or from psyche to soma, depending on whether metaphysics over antimetachemistry has control of antiphysics under chemistry on a northeast-to-southwest axis compatible with church-hegemonic (and state-subordinate) criteria or whether, on the contrary, metachemistry over antimetaphysics has control of antichemistry under physics on a northwest-to-southeast axis compatible with state-hegemonic (and church-subordinate) criteria. For the subversion of spirit by anti-ego at the behest of soul over antiwill is what makes salvation from anti-ego to soul psychically possible to antiphysical males, whereas the subversion of ego by antispirit at the behest of will over antisoul is what somatically precludes the damnation from will to antispirit of metachemical females, the axially correlative modes of counter-damnation of females and counter-salvation of males notwithstanding. Therefore, in the end, it is only the unequivocally hegemonic factors, whether wilfully metachemical or soulfully metaphysical, which rule or lead, as the axial case may be. And, because of this, they remain mutually exclusive and incompatible, which brings us back to our starting point and to the age-old knowledge that will is something to avoid from the standpoint of soul - as Schopenhauer himself well knew, albeit on somewhat pinched metaphysical terms.

AN ANALYSIS OF THE BASIC MUSICAL DIVISIONS IN PSYCHOLOGICAL RELATION TO THE ELEMENTS

If the unconscious and the subconscious line up, objectively, against their subjective - and male - counterparts, the conscious and the superconscious, as contended in my previous entry, then this may not only be equivalent to fire and water on the female side of life vis-a-vis vegetation (earth) and air on its male side but, in musical terms, to rhythm and harmony vis-a-vis melody and pitch, the former pair equivalent to fire and water, the unconscious and the subconscious, but the latter pair equivalent, by contrast, to vegetation and air, the conscious and the superconscious. Thus not only would rhythm and harmony appertain to the objective, or female, side of life, but they would correspond to will and spirit, power and glory, whereas melody and pitch, their subjective, or male, counterparts, would correspond to ego and soul, as though in association with form and content(ment). And in broad musical terms I can think of no better genre distinctions for each of these contrasting attributes of the musical totality than ballet and opera vis-a-vis the symphony and the concerto, taking the former pair as largely synonymous with rhythm and harmony, power and glory, but the latter pair as largely synonymous with melody and pitch, form and content(ment). Doubtless other musical genres, such as jazz and pop vis-a-vis rock and electronica, could also be cited in this respect, but the fundamental distinction between rhythm and harmony on the one hand, and melody and pitch on the other would seem to confirm a gender dichotomy between the unconscious and the subconscious, fire and water, on the female side of things, and between the conscious and the superconscious, vegetation and air, on its male side. In terms of contrasting axes, however, it could be contended that rhythm and melody would stand hegemonically apart from what may be called antipitch and antiharmony where state-hegemonic/church-subordinate criteria are concerned, rhythm and antipitch lining up as metachemistry over antimetaphysics at the northwest point of the intercardinal axial compass, and melody and antiharmony lining up as physics over antichemistry at its southeast point. By axial contrast, it could be contended that pitch and harmony would stand hegemonically apart from what might be called antirhythm and antimelody where church-hegemonic/state-subordinate criteria were concerned, pitch and antirhythm lining up as metaphysics over antimetachemistry at the northeast point of the intercardinal axial compass, and harmony and antimelody lining up as chemistry over antiphysics at its southwest point. But that is another story, and it suffices here if we limit our criteria to the fundamental distinctions between unconscious rhythm and subconscious harmony where noumenal and phenomenal objectivity are concerned, and between conscious melody and superconscious pitch where phenomenal and noumenal subjectivity are concerned, thereby establishing the likelihood of a noumenal antithesis between unconscious rhythm and superconscious pitch, fire and air, power and content(ment), but of a phenomenal antithesis between subconscious harmony and conscious melody, water and vegetation, glory and form. And if this is not commensurate, in classical terms, with an antithesis between ballet and the concerto on the one hand and opera and the symphony on the other hand, then I should be the first to concede to being the most surprised individual on earth.