ALTERNATIVE SENSUALITIES

1. That which, in sensuality, is neither good nor unclear will, of necessity, be evil and clear, whether relatively (in the phenomenal context of chemical sensuality) or absolutely (in the noumenal context of metachemical sensuality), whereas that which, likewise, is neither wise nor holy will, of necessity, be foolish and unholy, whether relatively (in the phenomenal context of physical sensuality) or absolutely (in the noumenal context of metaphysical sensuality).

2. Hence we can distinguish the Evil Ego of the Daughter-of-Woman and the Evil Will of the Mother-of-Woman from the Clear Spirit of Purgatory and the Clear Soul of Purgatory in connection with chemical sensuality, while likewise distinguishing the Evil Ego of the Daughter-of-the-Devil and the Evil Will of the Mother-of-the-Devil from the Clear Spirit of Hell and the Clear Soul of Hell in connection with metachemical sensuality, the former revolving around the not-self organ of the tongue and its saliva, the latter around the not-self organ of the eyes and their sight-light.

3. Similarly we can distinguish the Unwise (foolish) Ego of the Son-of-Man and the Unwise (foolish) Will of the Father-of-Man from the Unholy Spirit of Earth and the Unholy Soul of Earth in connection with physical sensuality, while likewise distinguishing the Unwise (foolish) Ego of God-the-Son and the Unwise (foolish) Will of God-the-Father from the Unholy Spirit of Heaven and the Unholy Soul of Heaven in connection with metaphysical sensuality, the former revolving around the not-self organ of the penis (flesh) and its sperm, the latter around the not-self organ of the ears and the airwaves.

4. Clearly, the distinction between the Unwise/Unholy and the Wise/Holy is between outer, or sensual, manifestations of God/Heaven and Man/Earth on the one hand, and inner, or sensible, manifestations of God/Heaven and Man/Earth on the other hand, so that salvation is always from the one to the other, as from penis to brain within mass-volume subjectivity, the contexts of Man/Earth, and from ears to lungs within time-space subjectivity, the contexts of God/Heaven.

5. Likewise the distinction between the Evil/Clear and the Good/Unclear is between outer, or sensual, manifestations of the Devil/Hell and Woman/Purgatory on the one hand, and inner, or sensible, manifestations of the Devil/Hell and Woman/Purgatory on the other hand, so that damnation is always from the one to the other, as from eyes to heart within space-time objectivity, the contexts of the Devil/Hell, and from tongue to womb within volume-mass objectivity, the contexts of Woman/Purgatory.

6. To be metaphysically saved, as from time to space, is to progress from a foolish God and an unholy Heaven to a wise God and a holy Heaven, on both primary and secondary terms, as from ears/airwaves to lungs/breath, whereas to be physically saved, as from mass to volume, is to progress from a foolish man and an unholy earth to a wise man and a holy earth, on both primary and secondary terms, as from penis/sperm to brain/thought.

7. To be chemically damned, as from volume to mass, is to regress from an evil woman and a clear purgatory to a good woman and an unclear purgatory, on both primary and secondary terms, as from tongue/saliva to womb/amniotic fluid, whereas to be metachemically damned, as from space to time, is to regress from an evil Devil and a clear Hell to a good Devil and an unclear Hell, on both primary and secondary terms, as from eyes/sight-light to heart/blood.

8. To progress, in the above-mentioned subjective contexts, is to rise diagonally from sensuality to sensibility on either phenomenal (physical) or noumenal (metaphysical) terms, thereby achieving salvation from the curse of under-plane subservience (to females) in sensuality.

9. To regress, in the above-mentioned objective contexts, is to fall diagonally from sensuality to sensibility on either phenomenal (chemical) or noumenal (metachemical) terms, thereby suffering damnation from the blessing of over-plane hegemony (over males) in sensuality.

10. Hence males have more to gain from sensibility than females, whose fate is to regress from the blessed hegemony of chemical and/or metachemical sensuality. Culture and, by sensible association, civility and, hence, civilization (in the truest sense) require a male lead or resolve, whereas barbarity and, by sensual association, naturalism or philistinism are the root conditions of a female rule.

11. The evil woman/Devil has clear manifestations of spirit and soul to live with, whereas the good woman/Devil has to live with unclear manifestations of spirit and soul, the former blessed and the latter damned.

12. Conversely, the foolish man/God has to live with unholy manifestations of spirit and soul, whereas the wise man/God has unholy manifestations of spirit and soul to live with, the former cursed and the latter saved.

13. Given the co-existence of both female and male genders, life is a constant toing-and-froing between freedom and binding, immorality and morality, wrong and right, even when steps have been taken to ensure the institutionalization of both culture and civilization at either a phenomenal or a noumenal level, if not both at once.

14. For you cannot indefinitely peg females to sensibility, nor reduce males to a perpetual subservience, in sensuality, before females. Life, to repeat, is both sensual and sensible, and therefore such binding or morality as is sensibly achieved at the expense, necessarily, of freedom or immorality has to be paid for through periodic recourse to sensuality, since rightness does not exist in a moral vacuum completely independently of wrongness.

15. Rightness only exists because of wrongness, morality because of immorality, binding because of freedom, sensibility because of sensuality, and therefore it is inconceivable that right could continue to exist were there no wrong, just as it is inconceivable that one's sensibilities could exist without a sensual basis or platform upon which they stand.

16. Where there is scope for modification of this dualism is in terms of the ratio of right to wrong or vice versa, and this is amenable to human control subject to a variety of influential factors - age, gender, class, environment, diet, climate, race, profession, genetic constitution, drugs, law enforcement, and so on.

17. Ratios of right to wrong, of sensibility to sensuality, can be modified to some extent in the interests of enhanced sensibility, and therefore right, but such modifications presuppose a wide variety of influential factors taking place either separately or in combination over a period of time both personal (individual) and transpersonal (social).

18. I do not wish to elaborate on such possibilities here, but I can say that criteria which would not be applicable in humanistic societies might well become feasible in societies which had undergone revolutionary change in the direction of 'Kingdom Come', and had consequently embraced concepts of human transmutation towards post-human life forms as a matter of moral, and evolutionary, course.

19. For a stable culture/civilization complex would obviously be more to mankind's long-term interests than one which, in time-honoured fashion, was subject to constant fluctuations at the hands of barbarous/natural or, more correctly, philistine opponents.

20. It would indeed be the mark of a higher culture/civilization that it could withstand barbarous/philistine backslidings or counter-revolutionary threats and continue on its God-appointed course towards ever greater ends, ends transcending the earth as it became ever more heavenly and orientated towards the maximum of positive being, even if (as in the case of my projected triadic Beyond) with subordinate manifestations of positive taking (masculine) and giving (feminine).