THE SENSIBILITY OF UNCLEARNESS

1. If the lungs are the focus of metaphysical sensibility, and hence the possibility of heavenly holiness, and the brain is the focus of physical sensibility, and hence the possibility of earthly holiness, then the focal points of chemical and metachemical sensibilities, both of which, being objective, appertain to the female side of life, will be the womb and the heart, sensibilities, in consequence, that are neither heavenly nor earthly but purgatorial in the case of chemically-biased females and hellish in the case of their metachemical counterparts, whom we may characterize as devils rather than women.

2. In neither case, however, will we be dealing with holiness in the spirit and the soul, but with unclearness, since that which rises, in salvation, to holiness on the male side of life necessarily does so from unholiness, its sensual antithesis, whereas that which falls, in damnation, to unclearness on the female side of life necessarily does so from clearness, the sensual antithesis to unclearness.

3. Another distinction that needs to be drawn, in connection with female deliverance from sensuality to sensibility, is that the fall of spirit and soul from clearness to unclearness is accompanied by, or correlates with, the fall of ego and will from evil to goodness, so that, far from a distinction between wisdom and holiness, whether relative (phenomenal) or absolute (noumenal), we shall find one between goodness and unclearness, the female counterparts, within chemical and metachemical sensibilities, to wisdom and holiness.

4. Thus the enlightened male, whether relatively enlightened in Christ or absolutely enlightened in the Second Coming, will not be one to identify wisdom and holiness with females, but will be aware, whether knowledgeably or truthfully, that females, when properly damned, can only be good and unclear, since that is what accords with an objective disposition.

5. But, of course, there are two ways of being good and unclear, just as there are two ways of being wise and holy, and they differ as the phenomenal from the noumenal, or chemical sensibility from metachemical sensibility, the former of which properly pertains to women, and the latter of which is frankly more germane to devils, or the upper-class category of females.

5. The chemical context of sensibility is of course no less, in elemental terms, of water in relation to the womb than the metachemical context is of fire, so to speak, in relation to the heart, and so spiritually we may infer contexts of amniotic fluid and of blood, or something to that effect.

6. Be that as it may, we have to differentiate, as before, ego from will, and spirit from soul, in each elemental context of female sensibility, so that we may be in no doubt that the good ego and/or will of the one will be no less pre-conditional to the unclear spirit and/or soul of the other than if both were exactly the same.

7. The fact that they differ, as between water and fire, however, means that the per se manifestation of chemical sensibility will not be the same as the per se manifestation of metachemical sensibility, so that, quite apart from false religious ends accruing to each on account of neither element being conducive to a lifestyle under the soul, a properly religious lifestyle, we have to differentiate between a spiritual per se in connection with the quantitative element of water and a wilful per se, or per se manifestation of will, in connection with the apparent element of fire, the one germane to chemical sensibility and the other to its metachemical counterpart.

8. That said, it remains to be emphasized that, the female self being objective rather than subjective, since issuing from a vacuum rather than appertaining to a plenum, the not-self (relative to fire and/or water) takes precedence over the self, and that the division between primary and secondary orders of ego/soul on the one hand and will/spirit on the other will accordingly be the reverse of what it is on the male side of life where, as we have seen, the self, being subjective, is primary and the relevant not-self (and its spiritual emanation) secondary.

9. Therefore will and spirit are primary but ego and soul secondary where the female distinction between self and not-self is concerned, and the Mother will take precedence, in consequence, over the Daughter, as, of course, will the order of unclearness appertaining to her in the sensible contexts under discussion.

10. To distinguish, then, between the Good Ego of Woman-the-Daughter and the Good Will of Woman-the-Mother, the latter of which, affiliated in chemical sensibility to the womb, will be directly responsible for what may be called the Unclear Spirit of Purgatory, from which the Good Ego of Woman-the-Daughter will recoil, if less sharply than in male contexts, to what becomes the Unclear Soul of Purgatory, the religiously false end of soulful pride which, frankly, will be subordinated to the spiritual per se of the Unclear Spirit of Purgatory, as germane to the contents, fluidal or otherwise, of the womb.

11. Where metachemical sensibility is concerned, however, we shall be distinguishing between the Good Ego of Devil-the-Daughter and the Good Will of Devil-the-Mother, the latter of which, affiliated to the heart, will be directly responsible for what may be called the Unclear Spirit of Hell, from which the Good Ego of Devil-the-Daughter will recoil, none too sharply, to what becomes the Unclear Soul of Hell, the religiously false end of soulful love which, frankly, will be subordinated to the wilful per se of the Good Will of Devil-the-Mother, as germane to the heart.

12. Since the good/unclear defers, in sensibility, to the wise/holy, it follows that chemical sensibility will defer to physical sensibility, as womb to brain (the Christian norm, traditionally symbolized by Marian and Christic distinctions), whereas metachemical sensibility will defer to metaphysical sensibility, as heart to lungs (the main though not exclusive bias of our prospective 'Kingdom Come', with its triadic Beyond), so that a like-to-like distinction between the phenomenal in relation to women and men, and the noumenal in relation to devils and gods is the sensible consequence, as germane to the civilized support of culture.