POWER
AND GLORY VIS-À-VIS FORM AND CONTENTMENT
1. 'For Thine is the Power and the Glory for Ever and Ever ...' - so runs
the so-called Lord's Prayer, which every Christian has driven into him from
infancy. But what
power and glory - metachemical, chemical, physical,
metaphysical? There would seem to
be no awareness of such distinctions.
2. Since 'the Lord's Prayer' has reference, if
obliquely, to Christ, one can assume that the power and glory with which He, as
'Lord', is identified is physical, since the God of Christians (Who is not the
Father [in relation to the Mother and Son of the New Testament], still less
Jehovah, that unequivocally Old Testament and pre-Christian 'Creator') is
anything but metaphysical in His adherence, through prayer, to vegetative
sensibility, the sensibility of the brain.
3. But even physical power and glory cannot be
associated with one thing, like men, since while power is of the will and
therefore germane in contexts of male subjectivity to a secondary order of man
(if physical) or God (if metaphysical), glory is of the spirit, and only
germane, in consequence, to either a secondary order of the earth (if physical)
or Heaven (if metaphysical), where male subjectivity is concerned.
4. To associate both
power and glory with God, as does 'the Lord's Prayer', is to leave Heaven
without an attribute, since glory has no more to do with God than power with
Heaven.
5. Power has to do with a secondary order of God
(the Father) when it is metaphysical, and a secondary order of man (the father)
when it is physical. Glory, by contrast,
has to do with a secondary order of Heaven (the Holy Spirit) when it is
metaphysical and a secondary order of the earth (holy spirit)
when physical - at any rate, so far as sensible orders of male subjectivity are
concerned.
6. Christianity has never been about
metaphysical sensibility, which implies transcendental meditation and a
sensibly godly disposition, but rather about physical sensibility, as implying
prayer, and therefore Christ is no 'Son of God' but a 'son of man', which is a
primary order of man, and therefore someone having less to do with power than
with form, just as the primary order of the earth (as of Heaven) has less to do
with glory than with contentment.
7. For just as power and glory are of the
not-self in both physics and metaphysics, not to mention chemistry and metachemistry on the objective (and female) side of the
gender fence, so form and contentment are of the self, and it is the self which
is primary and the not-self secondary in the male contexts of plenum-conditioned
subjectivity (curvilinear), in complete contrast to the female contexts of
vacuum-conditioned objectivity (rectilinear) whose self, and therefore form and
contentment, is secondary and whose not-self, and therefore power and glory, is
primary.
8. It would seem that 'the Lord's Prayer' is
given to a female bias in its identification of God with power and glory, quite
apart from the illogicality of equating both power
and glory with God, not to mention its failure to identify a specific mode of
power or glory.
9. In truth, one can no
more equate power and glory with God than with man (always more germane to
Christianity, and hence Christ), woman, or the Devil. One can only equate a secondary order of
absolute power with God (metaphysical) and a secondary order of absolute glory
with Heaven (metaphysical), thereby affirming secondary orders of God (the
Father) and Heaven (the Holy Spirit) in relation to airy sensibility, the
sensibility of the lungs.
10. One can only equate a secondary order of
relative power with man (physical) and a secondary order of relative glory with
the earth (physical), thereby affirming secondary orders of man (the father)
and the earth (holy spirit) in relation to vegetative sensibility, the
sensibility, as already noted, of the brain.
11. One can only equate a primary order of
relative power with woman (chemical) and a primary order of relative glory with
purgatory (chemical), thereby affirming primary orders of woman (the mother)
and purgatory (the unclear spirit) in relation to watery sensibility, the
sensibility of the womb.
12. One can only equate a primary order of
absolute power with the Devil (metachemical) and a
primary order of absolute glory with Hell (metachemical),
thereby affirming primary orders of the Devil (the Mother) and Hell (the
Unclear Spirit) in relation to fiery sensibility, the sensibility of the heart.
13. Since form and contentment appertain to the
self, which is primary in the male contexts (of physics and metaphysics, man/earth
and God/Heaven) but secondary in the female contexts (of chemistry and metachemistry, woman/purgatory and the Devil/Hell), one can
only equate a primary order of absolute form with God (metaphysical) and a
primary order of absolute contentment with Heaven (metaphysical), thereby
affirming primary orders of God (the Son) and Heaven (the Holy Soul) in
relation to airy sensibility, the sensibility of the consciousness that is into
the lungs/breath.
14. One can only equate a primary order of
relative form with man (physical) and a primary order of relative contentment
with the earth (physical), thereby affirming primary orders of man (the son)
and the earth (holy soul) in relation to vegetative sensibility, the
sensibility of the consciousness that is into the brain/thought.
15. One can only equate a secondary order of
relative form with woman (chemical) and a secondary order of relative
contentment with purgatory (chemical), thereby affirming secondary orders of
woman (the daughter) and purgatory (the unclear soul) in relation to watery
sensibility, the sensibility of the consciousness that is into the
womb/amniotic fluid.
16. One can only equate a secondary order of
absolute form with the Devil (metachemical) and a
secondary order of absolute contentment with Hell (metachemical),
thereby affirming secondary orders of the Devil (the Daughter) and Hell (the
Unclear Soul) in relation to fiery sensibility, the sensibility of the
consciousness that is into the heart/blood.
17. Sensible metaphysics therefore presents us
with a distinction between primary orders of absolute form and contentment in
the self of God (the Son) and Heaven (the Holy Soul) and secondary orders of
absolute power and glory in the not-self of God (the Father) and Heaven (the
Holy Spirit), corresponding to inner metaphysical ego and soul on the one hand,
and to inner metaphysical will and spirit on the other hand.
18. Sensible physics likewise presents us with a
distinction between primary orders of relative form and contentment in the self
of man (the son) and the earth (holy soul) and secondary orders of relative
power and glory in the not-self of man (the father) and the earth (holy
spirit), corresponding to inner physical ego and soul on the one hand, and to
inner physical will and spirit on the other hand.
19. Sensible chemistry therefore presents us with
a distinction between secondary orders of relative form and contentment in the
self of woman (the daughter) and purgatory (the unclear soul) and primary
orders of relative power and glory in the not-self of woman (the mother) and
purgatory (the unclear spirit), corresponding to inner chemical ego and soul on
the one hand, and to inner chemical will and spirit on the other hand.
20. Sensible metachemistry
likewise presents us with a distinction between secondary orders of absolute
form and contentment in the self of Devil (the Daughter) and Hell (the Unclear
Soul) and primary orders of absolute power and glory in the not-self of Devil
(the Mother) and Hell (the Unclear Spirit), corresponding to inner metachemical ego and soul on the one hand, and to inner metachemical will and spirit on the other hand.
21. The sensible secondary God (the Father) has
wise power absolutely, and the sensible primary God (the Son) wise form
absolutely, wise power leading to holy glory absolutely no less inevitably than
wise form leads, via wise power and holy glory, to holy contentment absolutely.
22. For the sensible metaphysical ego must plunge
into the sensible metaphysical will and be borne aloft by the sensible
metaphysical spirit before it can recoil, in self-preservation, to self more
profoundly ... as sensible metaphysical soul, the soul of souls and heaven of
heavens.
23. The sensible
metaphysical ego relates, as true Son of God, as primary God, to the lungs and
their will to breathe. He is conscious,
through meditation, of the breath, the breathing power of the Lung-God, the
secondary God Who has been identified with the Father, and allows himself or his
ego to be borne aloft on the secondary Heaven of the out-breath, which has been
identified with the Holy Spirit.
24. But he must recoil from the secondary Heaven
of the Holy Spirit to his self more profoundly, and thus achieve the primary
Heaven of the Holy Soul, which is his redemption and resurrection (from ego to
soul, God to Heaven, wisdom to holiness in metaphysical sensibility).
25. Both inner metaphysical power and glory are
for him but a means to the sublime end of the inner metaphysical transformation
of his self from form to contentment.
For his joy is the ultimate contentment and raison d'être in the
utmost supreme being.
