PASSING FROM SENSUALITY TO SENSIBILITY

1. Just as one can outgrow literature in music, so one can outgrow music in meditation, turning from the airwaves to the breath, from aural sensuality to respiratory sensibility, from outer metaphysics to inner metaphysics, from the ears to the lungs, from sound to silence, metaphysical vice to metaphysical virtue, the curse of sequential time to the salvation (from such a noumenal curse) of spaced space.

2. To some extent this is a progression that happens as one ages; for people generally pass from sensuality to sensibility as they get older, both in proportion to the atrophying of the senses and, especially in the case of males, to the attainment of wisdom.

3. However, a person whose senses are still in pretty good shape should not - and normally will not - strive to be too sensible. For human beings are not intended to be exclusively sensible, nor, for that matter, to be exclusively sensual.

4. Even extroverts, whom we may presume to be more sensual than sensible, have an introverted side to them, just as introverts, with their greater respect for sensibility, are capable of being extrovert from time to time.

5. However that may be, there can be no arguing with the fact that sensibility is finer than sensuality, being deeper and more lasting, in consequence of which the more enlightened people will be drawn to sensibility, as from music to meditation.

6. Especially will this be so of males, since male sensibility is salvation from male sensuality, whether metaphysically or physically, in relation to air or to vegetation, as one diagonally ascends through two planes either from time to space in noumenal subjectivity (metaphysics) or from mass to volume in phenomenal subjectivity (physics).

7. With females, on the other hand, removal from sensuality to sensibility is effectively damnation, whether metachemically or chemically, in relation to fire or to water, as they diagonally fall through two planes either from space to time in noumenal objectivity (metachemistry) or from volume to mass in phenomenal objectivity (chemistry).

8. In general, females will prefer sensuality to sensibility and the virtuous blessing that a hegemonic position, on a higher plane than their male counterparts, signifies vis-à-vis male sensuality.

9. The struggle towards sensibility at the expense of sensuality is more usually a male one, in view of the hegemonic advantage, on a higher plane than their female counterparts, that male sensibility confers vis-à-vis female sensibility.

10. For the attainment of voluminous volume by lower-class, or masculine, males (in vegetation) is salvation from the curse, necessarily vicious, of massive mass, while the attainment of spaced space by upper-class, or submasculine, males (in air) is salvation from the curse, necessarily vicious, of sequential time.

11. Both men and gods, the physical and the metaphysical, stand to gain from an advancement (evolution) from sensuality to sensibility, and precisely in terms of an enhanced sense of self, and hence of greater self-respect.

12. For a self, be it phenomenal or noumenal, which is under a female hegemony is bound to be deferential towards it, at the cost of self, since the female is rooted in not-self and is comparatively selfless.

13. For her, spatial space is one kind of blessing and volumetric volume another - the former upper-class in its noumenal objectivity and the latter lower-class in phenomenal objectivity.

14. Therefore both devils and women, the metachemical and the chemical, stand to lose from a retreat (devolution) from sensuality to sensibility, and precisely in terms of a diminished sense of not-self/selflessness, and hence of greater not-self contempt.

15. For a not-self, be it noumenal or phenomenal, which is under a male hegemony is bound to be deferential towards it, at the cost of not-self, since the male is centred in self and is comparatively selfish.

16. Since life is a gender tug-of-war, victory goes to the female gender in terms of sensuality, which for females is a virtue, and to the male gender in terms of sensibility, which for males is a virtue.

17. Females are damned (from the blessing of a virtuous hegemony over male sensuality) from sensuality to sensibility, falling diagonally through two planes, while, conversely, males are saved (from the curse of a vicious subordination under female sensuality) from sensuality to sensibility, rising diagonally through two planes.

18. Now, obviously, salvation is a male prerogative, since it is only possible to males, and then on the basis of taking the initiative in ascending from sensuality to sensibility, whether (as men) from massive mass to voluminous volume in vegetation, or (as gods) from sequential time to spaced space in air - the former options physical and the latter ones metaphysical.

19. However, should they choose not to take such an initiative, either because they are morally ignorant or because of the extent to which females have them in their sensual grasp, then the inevitable consequence is to viciously languish under the curse of male sensuality, ever subordinate to a female hegemony in which, whether in space or volume, metachemistry or chemistry, upper- or lower-class contexts, the not-self is paramount, and selfless objectivity accordingly prevails.

20. Such is the heathenistic actuality, the 'once-born' facticity, of those countries that esteem the blessing of female virtue under the sensual rule and/or governance of either noumenal objectivity, symbolized in the modern world by the 'Liberty Belle' , or phenomenal objectivity, symbolized by 'Britannia', both of which are bastions of freedom - freedom, on the one hand, from the sensible actuality of not-self deference by females towards male self, and freedom, on the other hand, for the sensual actuality of not-self hegemony over male self.

21. In such countries and/or societies the gender tug-of-war has been won by females, and females are accordingly free, with feminist implications.