Pythagoras established the question of the nature of form.  Ever since Plato set the question of form in writing, we still have not been able to answer it.  A form seems to be a species, a category for particular beings, but it also seems to be a cause that generates and sustains them.  Forms are immaterial and eternal, yet they are also subject to change in a way that differs from the changes we experience in the material world.   Some of them, if not all, seem available for participation - one can access a form, unite with it, push it beyond its own horizon.

Hegel and Schopenhauer offered opposing views on what a form is and how it can be accessed.  For Hegel, formal temporality proceeds via the concept (Catharsis) whereas for Schopenhauer it proceeds via aesthetic experience (Fervor).  A survey of the philosophical tradition leads ineluctably to the conclusion that the term 'form' is used to refer to more than one thing, or that the reality to which it refers resists being designated as a unity.

Transcendental Qabala employs the term GEND to refer to form and posits that each of the Four Alimonies is constituted by a different 'type' of Gend. 

OIOIONIC Gends are known as PORTS.  These are effectively eternal, pointing the way to the Good as such.  They cannot be altered 


ANANONIC Gends are called SHELLS.  These require conceptual labor to access and alter, and they reconfigure the collective horizon of meaning 

YLYLCYNIC Gends are called GATES.  These pertain to collective desire and power, and their temporality pertains to real dynamics and immediate decision.  Their logic resembles that of the Shells, but their temporality does not partake in eternity.

SHEYMNIAN Gends are called VALVES.  These are corrosive / critical rather than constructive.  They free individuals or collectives from the illusions dominating their desire and actions