CYCLE EIGHTY-FIVE

1. One can to some extent infer an alpha/omega, or particle/wavicle, dichotomy between open-topped cars and enclosed cars; plain motorbikes and streamlined motorbikes; track bikes and racing bikes; plain scooters and streamlined scooters. It is obvious that the open-topped car, or sports car, is more alpha stemming and centrifugal than omega orientated and centripetal, particularly when it also has spoked wheels, the spokes of which radiate outwards, as it were, towards the rim of the wheel, thereby suggesting a star-like centrifugal effect....Which is also and more radically suggested by bicycle spokes in what is arguably the most fundamentalist context of 'private' transportation. Generally it will be found, I think, that the more alpha-stemming and thus centrifugal the cycling context, the more will cowhorn-type handlebars obtain, in contrast to the inwards-curving handlebars of racing bikes in what is probably the most omega-oriented or centripetal context of cycling. One can also note, in this mode of transportation, a centrifugal/centripetal distinction between the design of seats where track and racing bikes are respectively concerned, thereby confirming their alpha/omega standing in relation to bicycles generally. Similar factors also apply, of course, to motorbikes and even to scooters, though the latter are usually somewhat more subjective than the former, especially in regard to wheel design.

2. If man is afraid of the Devil and woman afraid of God, as I have maintained, it is because the phenomenal objectivity of man per se aspires towards the noumenal subjectivity of God and does not want to be eclipsed, as it were, by the noumenal objectivity of the Devil. Like-poles repel, unlike-ones attract. The phenomenal is attracted towards the noumenal when the latter is of a contrary orientation to itself, viz. objective to subjective, but finds the idea of noumenal objectivity repellent. Conversely, the phenomenal subjectivity of woman per se is attracted towards the noumenal objectivity of the Devil, or man-become-Devil, but finds the idea of noumenal subjectivity, viz. God, repellent on account of its similar orientation. One type of subjectivity excludes the other, just as one type of objectivity excludes the other.

3. Even objectivity and subjectivity are mutually exclusive when they appertain to the same axis, viz. phenomenal on the one hand, that of man per se and woman per se, and noumenal on the other hand, that of the Devil and God. Sexual relations, for example, are not between man per se and woman per se, phenomenal objectivity and subjectivity, but between man-become-Devil and woman per se, viz. noumenal objectivity and phenomenal subjectivity, the sperm of the former, a quasi-metaphysical substance, entering the flesh (womb) of the latter. Likewise spiritual relations are not between the Devil and God, noumenal objectivity and subjectivity, but between man per se and God, viz. phenomenal objectivity and noumenal subjectivity, the brain of the former, a physical entity, abandoning itself to the spirit of the latter, whether through prayer or, more completely, contemplation, wherein man ceases to exist as God takes over. The opposite of this is of course woman progressively ceasing to exist as first the Devil (copulation) and then Hell (pregnancy) take over, engulfing her in the raging inferno of unconscious processes which then dominate her life. Man, by contrast, achieves release from his conscious self into the superconscious and even supra-conscious self of God, becoming progressively freer from both earthly and, in particular, purgatorial correlations, as his spirit, released from the intellect, soars aloft on wings of universal spirit, becoming indistinguishable from it. For breath and breather are One in the Holy Spirit of Heaven. So, in another context, are woman and child.