CYCLE TWENTY-SIX

 

1.   Few things are more paradoxical but nonetheless incontrovertible than the co-existence, within any given individual or type of society, of a predominant sensuality with a subordinate sensibility or, conversely, of a predominant sensibility with a subordinate sensuality.

 

2.   Let me attempt to clarify.  There are, be it remembered, four planes, viz. the plane of mass, volume, time, and space, with the planes of mass and volume standing in an inferior position to those of time and space, pretty much as phenomenal to noumenal, lower class to upper class.

 

3.   Movement between planes tends to be diagonally up or down, depending on the gender, from phenomenal to phenomenal, as from mass to volume or volume to mass, or from noumenal to noumenal, as from time to space or space to time.

 

4.   Let us therefore distinguish the upper-class diagonal descent from space to time from the upper-class diagonal ascent from time to space, as one would distinguish the noumenal objectivity of metachemical absolutism, corresponding to fiery abstractionism, from the noumenal subjectivity of metaphysical absolutism, corresponding to airy abstractionism, and further distinguish the lower-class diagonal descent from volume to mass from the lower-class diagonal ascent from mass to volume, as one would distinguish the phenomenal objectivity of chemical relativity, corresponding to watery concretism, from the phenomenal subjectivity of physical relativity, corresponding to vegetative concretism.

 

5.   Thus a distinction, in gender terms, between the noumenal descent of metachemical absolutism from spatial space to repetitive time, as in organic terms from eyes to heart, and the noumenal ascent of metaphysical absolutism from sequential time to spaced space, as from ears to lungs, with a further distinction 'down below' between the phenomenal descent of chemical relativity from volumetric volume to massed mass, as in organic terms from tongue to womb, and the phenomenal ascent of physical relativity from massive mass to voluminous volume, as from penis (focus of the flesh) to brain.

 

6.   None of this is new to my philosophy, so the reader (if there is one) should have no difficulty in recognising well-trodden paths of logical direction, being mindful of the fact that fire and water, corresponding to the metachemical and the chemical, are 'female' elements in their diagonal descent from sensuality to sensibility, whereas vegetation (earth, more conventionally) and air, corresponding to the physical and the metaphysical, are 'male' elements in their diagonal ascent from sensuality to sensibility.

 

7.   What is new is this: that a predominant phenomenal sensuality tends to co-exist in people with a subordinate noumenal sensibility, and vice versa, while a predominant phenomenal sensibility tends to co-exist with a subordinate noumenal sensuality, and vice versa.

 

8.   In other words, there is a kind of 'shadow' to the prevailing sensuality or sensibility, whether phenomenal or noumenal, which is the paradoxical corollary of that sensuality's or sensibility's prominent status, and this 'shadow' is always sensual when the predominant factor is sensible and, conversely, sensible when the predominant factor is sensual.

 

9.   Thus a predominant sensuality in volumetric volume, which is chemical, will co-exist with a subordinate sensibility in repetitive time, which is metachemical, as in the case of those lower-class people - typically blessed women - whose principal not-self, the tongue, tends to encourage an upper-class 'shadow' in the guise of the heart, while, conversely, a predominant sensibility in repetitive time will co-exist with a subordinate sensuality in volumetric volume, as in the case of those upper-class people - typically damned devils - whose principal not-self, the heart, tends to encourage a lower-class 'shadow' in the guise of the tongue.

 

10.  Thus a predominant sensibility in voluminous volume, which is physical, will co-exist with a subordinate sensuality in sequential time, which is metaphysical, as in the case of those lower-class people - typically saved men - whose principal not-self, the brain, tends to encourage an upper-class 'shadow' in the guise of the ears, while, conversely, a predominant sensuality in sequential time will co-exist with a subordinate sensibility in voluminous volume, as in the case of those upper-class people - typically cursed gods - whose principal not-self, the ears, tends to encourage a lower-class 'shadow' in the guise of the brain.

 

11.  Having dealt with the two intermediate planes, the planes of volume and time, let us now turn to the top and bottom planes - the planes, namely, of mass and space - and see how this paradox of 'shadow' noumenal to predominant phenomenal or, conversely, of 'shadow' phenomenal to predominant noumenal works out there.

 

12.  Clearly a predominant sensuality in massive mass, which is physical, will co-exist with a subordinate sensibility in spaced space, which is metaphysical, as in the case of those lower-class people - typically cursed men - whose principal not-self, the penis, tends to encourage an upper-class 'shadow' in the guise of the lungs, while, conversely, a predominant sensibility in spaced space will co-exist with a subordinate sensuality in massive mass, as in the case of those upper-class people - typically saved gods - whose principal not-self, the lungs, tends to encourage a lower-class 'shadow' in the guise of the penis.

 

13.  Likewise a predominant sensibility in massed mass, which is chemical, will co-exist with a subordinate sensuality in spatial space, which is metachemical, as in the case of those lower-class people - typically damned women - whose principal not-self, the womb, tends to encourage an upper-class 'shadow' in the guise of the eyes, while, conversely, a predominant sensuality in spatial space will co-exist with a subordinate sensibility in massed mass, as in the case of those upper-class people - typically blessed devils - whose principal not-self, the eyes, tends to encourage a lower-class 'shadow' in the guise of the womb.

 

14.  Thus just as the lower-class person, given to a phenomenal mean, tends to have his/her upper-class 'shadow', sensible if sensual or sensual if sensible, within the parameters of his/her gender bias, so the upper-class person, given to a noumenal mean, tends to have his/her lower-class 'shadow', sensual if sensible or sensible if sensual, within those same gender-oriented parameters.

 

15.  The sensual woman gets to be a sensible devil and the sensible devil a sensual woman on a subordinate basis, while the sensual man gets to be a sensible god and the sensible god a sensual man on a subordinate basis.

 

16.  Conversely, the sensible woman gets to be a sensual devil and the sensual devil a sensible woman on a subordinate basis, while the sensible man gets to be a sensual god and the sensual god a sensible man on a subordinate basis.

 

17.  Such are the sensual/sensible paradoxes of life, whether in the individual or in particular types of society, and it just goes to prove that one is never wholly one thing or another, neither in phenomenal and lower-class terms, nor in noumenal and upper-class terms, but a paradoxical alternation between mean and 'shadow'.

 

18.  Were all men equal there would not be a distinction, often socially institutionalized, between sensuality and sensibility, as between, say, phallic Heathens and cerebral Christians (Catholics), and what applies to men in the vegetative context of mass-volume physics applies no less to women in the watery context of volume-mass chemistry, where the distinction between sensuality and sensibility is rather more of the tongue and the womb than of the penis and the brain.

 

19.  Were all gods equal there would not be a distinction, often socially institutionalized, between sensuality and sensibility, as between, say, aural Judaists and respiratory Buddhists, and what applies to gods in the airy context of time-space metaphysics applies no less to devils in the fiery context of space-time metachemistry, where the distinction between sensuality and sensibility is rather more of the eyes and the heart than of the ears and the lungs.

 

20.  None of this precludes the possibility, for males, of salvation from sensuality to sensibility or, in the case of females, of damnation from sensuality to sensibility on either a phenomenal or a noumenal basis, depending on their class, though it is still incontrovertibly the case that 'shadows' will persist in existing on a sensual basis where sensibility is the mean and that, notwithstanding this, there are still people and even, in some sense, peoples for whom sensuality must be accounted the predominant mean and sensibility the subordinate 'shadow'.

 

                               

LONDON 2000 (Revised 2012)

 

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