The Promise of 'Kingdom Come'

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Op. 80

THE PROMISE OF 'KINGDOM COME'

Cyclic Philosophy

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CONTENTS

1. The Wisdom of Sensible Truth

2. Literary Parallels to Salvation and Damnation

3. Some Timely Revaluations

4. Natural Subdivisions of Sensuality and Sensibility

5. The Need for Revolutionary Transvaluations

6. Setting the Record Straight

7. The Promise of 'Kingdom Come'

8. Bottles, Cans, and Beakers

9. Saving and/or Damning from the World

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THE WISDOM OF SENSIBLE TRUTH

1. Truth, for anyone who arrives at it after a long and often difficult intellectual and emotional journey, is its own reward, beyond any financial or material value. For truth is more important to its devotee, the philosopher, than beauty, strength, or knowledge, and is something, moreover, that is beyond everything else - everything else, that is to say, but joy, which is that to which truth leads and by which it can be tested.

2. The poet revels in beauty; the playwright, or dramatist, in strength; the novelist, or writer, in knowledge; and the philosopher alone in truth. For the philosopher is the ultimate kind of literary figure, who goes beyond everyone else in his concern with what is ultimate.

3. Not the fieriness of metachemistry, nor the wateriness of chemistry or the vegetativeness (earthiness) of physics, but the airiness of metaphysics - this is the principal concern of the philosopher, whose interest in the ultimate element distinguishes him from those for whom fire, water, or vegetation (earth) are of principal concern.

4. Muddleheads there are and have, of course, long been, but the true or genuine philosopher is as much a creature of airiness, and hence metaphysics, as the genuine poet is a creature of fieriness, and hence metachemistry, or the genuine dramatist a creature of wateriness, and hence chemistry, or the genuine novelist a creature of vegetativeness, and hence physics.

5. All philosophers who are genuine know that truth is their principal concern, but only a rare type of philosopher can distinguish fool's truth from wise truth and identify with the latter, as indeed a philosopher should do. For truth is not germane to sensibility alone but is also to be found in sensuality, and it is in sensuality that it is cursed with folly, as opposed to being saved from folly by the wisdom of sensibility.

6. Yes, the highest type of genuine philosopher is a creature of wisdom, more particularly of metaphysical wisdom, and he knows that so long as people persist in metaphysical folly, the truth of sensuality, they will not be of the metaphysically Saved but, on the contrary, of the metaphysically Cursed ... with the folly of sensual truth.

7. Such foolish truth has as much to do with the ears and the consciousness that is into the ears aurally as wise truth has to do with the lungs and the consciousness that is into the respiratory essence of the lungs. Therefore the person whose habitual mode of metaphysical truth is aural is a fool compared to the one for whom metaphysical truth requires of consciousness a respiratory focus, having to do with the lungs and their will to breathe.

8. Of course, one must distinguish between primary truth and secondary truth in both metaphysical sensuality and sensibility, since before there can be aural consciousness or respiratory consciousness there must firstly be a consciousness which is given over, in metaphysical fashion, to either the ears or the lungs, as the case may be, and thus to that which hears or breathes but does not listen or meditate, like the consciousness in question.

9. For the consciousness that listens or meditates, depending on the context, is of the self, the central nervous system, but the organ that hears or breathes, again depending on the context, is a not-self, which is to say, an organ distinct from, though affiliated with, the self, and which enables that self - both the brain stem and spinal column of the central nervous system - to function in either a sensual or a sensible manner.

10. Thus we have to distinguish primary truth from secondary truth on the basis of this distinction between self and not-self, the one identifiable with the metaphysical ego and the other with the metaphysical will, whether in sensuality or in sensibility.

11. Now just as truth leads to joy, so we must distinguish between a primary and a secondary manifestation of joy, again on the basis of self and not-self, since the one is essential to the metaphysical self, whereas the other emanates from the metaphysical not-self and is thus less a matter of metaphysical soul than of metaphysical spirit.

12. Such spirit is, of course, germane to the airwaves in the context of sensual metaphysics and to the breath in the context of sensible metaphysics, but in both contexts it is a secondary order of joy compared to the joy which accrues to the self and to the self, more specifically, as soul. For only primary truth can achieve primary joy, not that which emanates from either of the metaphysical not-selves, the ears or the lungs, and is accordingly fated to remain secondary.

13. Metaphysical ego into metaphysical will equals metaphysical soul via metaphysical spirit, for once metaphysical consciousness chooses, in meditating, to identify with the lungs, it is borne out upon the selfless breath and encouraged to recoil to self more profoundly than would otherwise have been the case, thereby achieving its redemption in metaphysical soul - the soul of souls even for the metaphysical consciousness that, scorning sensibility, prefers to identify with the ears and to recoil from the cursed spirituality of the airwaves to self more profoundly.

14. Yet the latter redemption of metaphysical ego in metaphysical soul, of primary truth in primary joy, would be a folly in the persistence of aural sensuality and therefore not something to rank alongside metaphysical sensibility, which is the metaphysics of the Saved as opposed to the Cursed.

15. For the metaphysics of sensuality is ever subordinate to the metachemistry of sensuality, as sequential time to spatial space, and is therefore fated to 'look up to' what is in fact a blessed hegemony on the part of the latter, whereas the metaphysics of sensibility is hegemonic over the metachemistry of sensibility, as spaced space over repetitive time, and is therefore saved from any such foolish deference on the part of the metaphysically Cursed. And precisely in its elevated independence of such folly is metaphysical sensibility alone wise!

16. Thus he who climbs from time to space in a rejection of metaphysical sensuality is saved by the metaphysical sensibility which bears the name of ultimate wisdom (compared to, say, the penultimate wisdom of physical sensibility) and enables one to seek deliverance from egocentric universality in the trans-universal psychocentricity, so to speak, of the metaphysical soul, which is the joyful redemption of primary truth.

17. For truth, whether primary or secondary, of the self or of the not-self, is but a divine means to a sublime end, in sensuality no less than sensibility, and therefore something from which to seek redemption - and resurrection - in terms of the joy which is its just reward - spiritual in relation to the metaphysical will of secondary truth, soulful in relation to the metaphysical ego of primary truth.

18. And, to be sure, this distinction is paralleled in religion, in musical and meditative praxis, by the relationship, ever secondary, between the Father and the Holy Spirit (of Heaven) on the one hand, and the Son and the Holy Soul (of Heaven) on the other hand, so that Son-into-Father-equals-Holy-Soul-via-Holy-Spirit, whether aurally with regard to metaphysical folly or respiratorally, as it were, with regard to metaphysical wisdom.

19. For the Son is that which, corresponding to a primary order of deity, seeks deliverance from egocentric selfhood in psychocentric selfhood via the metaphysical will of the Father and the metaphysical spirit of the Holy Spirit of Heaven, the secondary order of deity and heaven which, whether associated with the ears and airwaves in relation to metaphysical sensuality or with the lungs and breath in relation to metaphysical sensibility, appertains to the not-self metaphysically and therefore to that which is truly a means for the self to achieve self-transcendence in the primary heaven, as it were, of the Holy Soul.

20. Thus both the will and the spirit of secondary truth and joy, secondary God and Heaven, are means for the primary truth and godliness of the Son to achieve His end in the primary joy and heavenliness of the Holy Soul of Heaven, which is His resurrection - and redemption - in the most sublime self-transcendence it is possible to experience. But it should be remembered that while this can be experienced foolishly in the cursed context of metaphysical sensuality, it will only be experienced wisely in the saved context of metaphysical sensibility, and that the wise God is ever superior to the divine fool.

LITERARY PARALLELS TO SALVATION AND DAMNATION

1. Just as one can climb, as a godly individual, from metaphysical folly to wisdom and more or less continue to identify with the latter in preference to the former (even if sometimes succumbing to it), so one can fall, as a devilish individual, from metachemical evil to good, passing from eyes to heart, as sensibility eclipses sensuality in relation to beauty and its spiritual and/or soulful concomitant ... love.

2. One could say, in literary terms, that if philosophers elect to rise from metaphysical sensuality to sensibility in their pursuit of absolute wisdom, the wisdom accruing to spaced space as opposed, in relative terms, to voluminous volume, then it would be logical for poets to fall from metachemical sensuality to sensibility, becoming absolutely good and therefore less creatures of the eyes than of the heart, less creatures of sight-light, so to speak, than of blood-fire.

3. For it is normal that things should fall on the female side of the gender divide provided they have shown evidence of rising on its male side, and where time and space are concerned it is only natural that space-time objectivity, the noumenal objectivity of spatial space and repetitive time, will tend from spatial space to repetitive time in the event of time-space subjectivity, the noumenal subjectivity of sequential time and spaced space, having elected to rise from sequential time to spaced space.

4. Thus the salvation of gods from metaphysical folly to wisdom is - or should be - paralleled by the damnation of devils from metachemical evil to good, from a free objectivity in spatial space to a constrained objectivity in repetitive time such that would be the logical complement of that which had elected to rise from an enslaved (to objective freedom) subjectivity in sequential time to an enhanced (through binding to self) subjectivity in spaced space.

5. Thus the salvation of philosophers from the curse of metaphysical folly to the sanctity of metaphysical wisdom should logically entail the damnation of poets from the blessing of metachemical evil, or unconstrained noumenal freedom, to the subjection of metachemical good and constraints, in consequence, upon noumenal freedom, since that is what follows a shift from sensuality to sensibility in the noumenal and necessarily upper-class axes of the contexts in question.

6. In the lower-class axes of mass-volume subjectivity, the phenomenal subjectivity of massive mass and voluminous volume, and of volume-mass objectivity, the phenomenal objectivity of volumetric volume and massed mass, it similarly follows that the salvation of men from the relative folly of massive mass to the relative wisdom of voluminous volume, as from phallus to brain, will - or should - entail the damnation of women from the relative evil of volumetric volume to the relative good of massed mass, as from tongue to womb.

7. Hence, in literary terms, it could be said that the salvation of novelists from the curse of physical folly to the sanctity of physical wisdom should logically entail the damnation of dramatists from the blessing of chemical evil, or unconstrained phenomenal freedom, to the subjection of chemical good and constraints, in consequence, upon phenomenal freedom, since that is what follows a shift from sensuality to sensibility in the phenomenal and necessarily lower-class axes of the contexts in question.

8. Thus if novelists elect to rise from physical sensuality to sensibility in their pursuit of relative wisdom, the wisdom accruing to voluminous volume as opposed, in absolute terms, to spaced space, then it would be logical for dramatists to fall from chemical sensuality to sensibility, becoming relatively good and therefore less creatures of the tongue than of the womb, less creatures of saliva than of amniotic fluid, or something to that watery effect.

9. Therefore just as one can climb, as a masculine individual, from physical folly to wisdom and more or less continue to identify with the latter in preference to the former (even if sometimes succumbing to it), so one can fall, as a feminine individual, from chemical evil to good, passing from tongue to womb, as sensibility eclipses sensuality in relation to strength and its spiritual and/or soulful concomitant ... pride.

10. For that which rises from phallus to brain does so in relation to knowledge and its spiritual and/or soulful concomitant ... pleasure, and both knowledge and pleasure stand to strength and pride as vegetation to water or, in abstract terms, as physics to chemistry - a distinction, precisely, between men and women in both sensuality and sensibility.

11. Hence while metaphysics permits of a salvation from absolute folly to wisdom as one climbs, as a godly (divine) individual, from ears to lungs, sequential time to spaced space in time-space subjectivity, physics only permits of a salvation, in Christ, from relative folly to wisdom as one climbs, as an ungodly (masculine) individual, from phallus to brain, massive mass to voluminous volume in mass-volume subjectivity.

12. And while metachemistry permits of a damnation from absolute evil to good as one falls, as a devilish (diabolic) individual, from eyes to heart, spatial space to repetitive time in space-time objectivity, chemistry only permits of a damnation, in Marianism, from relative evil to good as one falls, as an undevilish (feminine) individual, from tongue to womb, volumetric volume to massed mass in volume-mass objectivity.

13. Speaking more generally, it could be said that to climb from noumenal folly to wisdom in time-space subjectivity is to be saved from absolute nature to absolute culture, as from the curse of metaphysical sensuality to the sanctity of metaphysical sensibility, whereas to climb from phenomenal folly to wisdom in mass-volume subjectivity is to be saved from relative nature to relative culture, as from the curse of physical sensuality to the sanctity of physical sensibility.

14. Likewise it could be said that to fall from noumenal evil to good in space-time objectivity is to be damned from absolute barbarity to absolute civility, as from the blessing of metachemical sensuality to the subjection to metachemical sensibility, whereas to fall from phenomenal evil to good in volume-mass objectivity is to be damned from relative barbarity to relative civility, as from the blessing of chemical sensuality to the subjection to chemical sensibility.

15. Either way, the folly of nature and the wisdom of culture stand apart, on the male side of the gender divide, from the evil of barbarity and the goodness of civility, as germane to the female side of such a divide, and it must invariably be the case that just as barbarity precedes nature or naturalism in sensuality, so culture precedes civility in sensibility, since without a rise from nature to culture, whether relatively or absolutely, there could be no fall from barbarity to civility, and no goodness deferring to wisdom in consequence, but only the depressingly familiar heathenistic norm of the idolatrous worship of evil by folly.

SOME TIMELY REVALUATIONS

1. In the past I would have tended to identify metachemistry, and hence space-time objectivity, with crime, and chemistry, and hence volume-mass objectivity, with punishment, but now I see that as one falls, in damnation, from evil to good, or barbarity to civility, so one must fall from crime to punishment on both noumenal and phenomenal, absolute and relative, terms.

2. Similarly, I would have tended, in the past, to identify physics, and hence mass-volume subjectivity, with sin, and metaphysics, and hence time-space subjectivity, with grace, but now I see that as one rises, in salvation, from folly to wisdom, or nature to culture, so one must rise from sin to grace on both phenomenal and noumenal, relative and absolute, terms.

3. Hence we can have no hesitation in identifying crime with the evil of barbarity and punishment with the goodness of civility, whether in relation to the noumenal 'above' or to the phenomenal 'below', and maintain that damnation from the blessing of unconstrained freedom (for objective not-self) in sensuality to the subjection to constrained freedom (upon objective not-self) in sensibility is commensurate with the eclipse of crime by punishment.

4. Likewise we can have no hesitation in identifying sin with the folly of nature or naturalism and grace with the wisdom of culture, whether in relation to the phenomenal 'below' or to the noumenal 'above', and maintain that salvation from the curse of enslaved binding (of subjective self to objective not-self) in sensuality to the sanctity of enhanced binding (to subjective self) in sensibility is commensurate with the eclipse of sin by grace.

5. Therefore just as it is criminal for females to flow with the objective not-self and punishing to go against it (in the overall interests of sensibility), so it is sinful for males to go against the subjective self (in the overall interests of sensuality) and graceful to flow with it, since the one gender is rooted in objectivity and the other in subjectivity, with contrary interests and capacities in consequence.

6. Self for a female is ever secondary or subordinate to not-self, given the vacuously conditioned objectivity of her overall condition, whereas not-self for a male is ever secondary or subordinate to self, given the plenumously conditioned subjectivity, so to speak, of his overall condition.

7. Hence whereas females peak in will and spirit, the power and glory of the objective not-selves in a metachemical and/or chemical disposition, males peak in ego and soul, the form and contentment of the subjective selves in a physical and/or metaphysical disposition.

8. Put differently, this means that first- and second-rate orders of will and spirit are as germane to the female side of life as third- and fourth-rate orders of will and spirit to its male side, or, conversely, that first- and second-rate orders of ego and soul are as germane to the male side of life as third- and fourth-rate orders of ego and soul to its female side.

9. Therefore until and unless males elect to rise, in salvation, from sensuality to sensibility in either physics or metaphysics, vegetation or air, wherein the emphasis is on ego or soul, depending on the element, they will always be subordinate to the first- and second-rate orders of will and spirit that accrue to a female hegemony in sensuality, wherein metachemistry and chemistry, fire and water, are the dominating elements.

10. And electing to rise from sensuality to sensibility in either mass-volume subjectivity or time-space subjectivity, depending on one's class, is equivalent to passing from sin to grace, nature to culture, and folly to wisdom - relatively in the phenomenal context of masculine maleness and absolutely in the noumenal context of divine (submasculine) maleness.

11. The effect of such an election is to induce what is female to fall, in damnation, from sensuality to sensibility in either space-time objectivity or volume-mass objectivity, which is equivalent to passing from crime to punishment, barbarity to civility, evil to good - absolutely in the noumenal context of diabolic (unfeminine) femaleness and relatively in the phenomenal context of feminine femaleness.

12. Therefore we must distinguish not only absolute crime and punishment from relative crime and punishment on the female side of life, but relative sin and grace from absolute sin and grace on its male side, contending that whereas the former options appertain to noumenal and phenomenal manifestations of clearness and unclearness, the latter options appertain to phenomenal and noumenal manifestations of unholiness and holiness, since clearness and unclearness are to metachemistry and chemistry what unholiness and holiness are to physics and metaphysics - the sensual and sensible manifestations, respectively, of female and male alternatives.

13. But, contrary to what I formerly thought, it is clearness, on the female side of things, which is sensual or 'once born' and unclearness which is sensible or 'reborn', since the former appertains to unconstrained freedom, whereas the latter has very much to do with constrained freedom (upon the objective not-self in either phenomenal or noumenal contexts) and is consequently something that could be described as being at loggerheads with itself in civilized fashion.

14. In other words, clearness has reference to evil and barbarity in its criminal freedom, whereas unclearness accrues to goodness and civility in its punishing constraints upon freedom for the female side of things in sensibility. To fall from crime to punishment is accordingly to be damned from clearness to unclearness, as from eyes to heart in metachemistry or tongue to womb in chemistry.

15. To rise, on the other hand, from sin to grace is to be saved from unholiness to holiness, as from phallus to brain in physics or ears to lungs in metaphysics. Therefore holiness will be no less over unclearness in sensibility than unholiness will be under clearness in sensuality.

16. Civility is the unclearness that supports the holiness of culture, whether in relative or absolute terms, whereas nature is the unholiness that worshipfully 'sucks up to' the clearness of barbarity, whether relatively in the phenomenal or absolutely in the noumenal.

17. Clearness is a blessing in its hegemonic ascendancy over the male positions of sensuality, which are cursed with the subservient subjection of unholiness. Only holiness can save from unholiness, and damn to unclearness that which had been clear and clearly hegemonic in its unconstrained freedom of action to do and/or to give.

18. Therefore until males elect to be saved from the folly of unholiness to the wisdom of holiness, the sin of nature to the grace of culture, they will continue to defer to the evil of clearness as to an angel of criminal barbarity who is free to do and/or give her blessed most.

NATURAL SUBDIVISIONS OF SENSUALITY AND SENSIBILITY

1. Since Nature embraces all the elements, it cannot be solely identified with just one of them, not even the nature per se, as it were, of vegetation, since besides the nature-proper of vegetation there is also, as discussed in previous texts, the unnature of fire, the supernature of water, and the subnature of air, all of which are an integral part of Nature in general.

2. But if Nature proceeds from unnatural to subnatural via supernatural and natural, as from fire to air via water and vegetation, then it also proceeds within any given element from sensual to sensible, and thus from one type of subdivision of itself to another.

3. Therefore salvation from the absolute curse of sensual metaphysics to the absolute sanctity of sensible metaphysics will be from the unholy subnature, as it were, of sequential time to the holy subnature of spaced space, as from ears to lungs, whereas damnation from the absolute blessing of sensual metachemistry to the absolute subjection to sensible metachemistry will be from the clear unnature, as it were, of spatial space to the unclear unnature of repetitive time, as from eyes to heart.

4. Likewise, if lower down, on the phenomenal axes, salvation from the relative curse of sensual physics to the relative sanctity of sensible physics will be from the unholy nature, as it were, of massive mass to the holy nature of voluminous volume, as from phallus to brain, whereas damnation from the relative blessing of sensual chemistry to the relative subjection to sensible chemistry will be from the clear supernature, as it were, of volumetric volume to the unclear supernature of massed mass, as from tongue to womb.

5. Hence a rise from one type of subnature to another will - or should be - complemented by a fall from one type of unnature to another - the salvation of gods from sensuality to sensibility, absolute folly to absolute wisdom, entailing the damnation of devils from sensuality to sensibility, absolute evil to absolute good, and contrary standings of metaphysics and metachemistry, air and fire, in consequence.

6. Hence a rise from one type of nature to another will or should be complemented by a fall from one type of supernature to another - the salvation of men from sensuality to sensibility, relative folly to relative wisdom, entailing the damnation of women from sensuality to sensibility, relative evil to relative good, and contrary standings of physics and chemistry, vegetation and water, in consequence.

7. The unnature of metachemistry will always be a context in which doing is paramount over giving, taking, and being, and in which things accordingly proceed from the most barbarous doing to the most civilized doing as the absolute evil of metachemical sensuality is eclipsed by the absolute good of metachemical sensibility, following damnation from the over-plane blessing, as it were, of an identity with spatial space to the under-plane subjection to an identity with repetitive time in space-time objectivity, the noumenal objectivity of devils.

8. Conversely, the subnature of metaphysics will always be a context in which being is paramount over taking, giving, and doing, and in which things accordingly proceed from the most natural (philistine) being to the most cultural being as the absolute folly of metaphysical sensuality is eclipsed by the absolute wisdom of metaphysical sensibility, following salvation from the under-plane curse of an identity with sequential time to the over-plane sanctity of an identity with spaced space in time-space subjectivity, the noumenal subjectivity of gods.

9. The supernature of chemistry will always be a context in which giving is paramount over doing, being, and taking, and in which things accordingly proceed from the most barbarous giving to the most civilized giving as the relative evil of chemical sensuality is eclipsed by the relative good of chemical sensibility, following damnation from the over-plane blessing of an identity with volumetric volume to the under-plane subjection to an identity with massed mass in volume-mass objectivity, the phenomenal objectivity of women.

10. Conversely, the nature of physics will always be a context in which taking is paramount over being, doing, and giving, and in which things accordingly proceed from the most natural (philistine) taking to the most cultural taking as the relative folly of physical sensuality is eclipsed by the relative wisdom of physical sensibility, following salvation from the under-plane curse of an identity with massive mass to the over-plane sanctity of an identity with voluminous volume in mass-volume subjectivity, the phenomenal subjectivity of men.

11. Hence the salvation of those for whom being is of paramount concern necessitates the damnation of those for whom doing is paramount, that they may be reduced from absolute evil to good and duly serve the absolute wisdom of metaphysical culture from a metachemically civilized base.

12. Likewise the salvation of those for whom taking is of paramount concern necessitates the damnation of those for whom giving is paramount, that they may be reduced from relative evil to good and duly serve the relative wisdom of physical culture from a chemically civilized base.

13. Both of these bases have been identified by me with the female manifestations of sensibility in noumenal and phenomenal contexts, the former largely appertaining to the administrative aside to what, in previous texts, has been called the triadic Beyond of 'Kingdom Come', and the latter to the bottom tier of the three-tier structure in question.

14. Hence a sensibly metachemical aside to chemical, physical, and metaphysical manifestations of the triadic Beyond as germane to time vis-à-vis mass, volume, and space in 'Kingdom Come', wherein the totality of Nature, both objectively in relation to unnature and supernature, and subjectively in relation to nature per se and subnature, is and must remain ever-present, so that, speaking in religious terms, Hell, purgatory, earth, and Heaven are appropriately represented.

15. We can now say quite categorically that although unnature will always be a context in which doing is paramount on account of its identification with the will per se, such metachemical doing will be paramount on either absolutely evil or good terms, depending whether sensuality or sensibility is the prevailing manifestation of unnaturalism.

16. Likewise, although supernature will always be a context in which giving is paramount on account of its identification with the spirit per se, such chemical giving will be paramount on either relatively evil or good terms, depending whether sensuality or sensibility is the prevailing manifestation of supernaturalism.

17. Although, on the male side of the gender divide, nature will always be a context in which taking is paramount on account of its identification with the ego per se, such physical taking will be paramount on either relatively foolish or wise terms, depending whether sensuality or sensibility is the prevailing manifestation of naturalism.

18. Likewise, although subnature will always be a context in which being is paramount on account of its identification with the soul per se, such metaphysical being will be paramount on either absolutely foolish or wise terms, depending whether sensuality or sensibility is the prevailing manifestation of subnaturalism.

19. Therefore no more than unnature is exclusively evil can it be said that supernature is exclusively good. Both alike are evil and good depending whether sensuality or sensibility is the prevailing manifestation of what, on the female side of life, are metachemical and chemical modes of objectivity.

20. And no more than nature is exclusively foolish can it be said that subnature is exclusively wise. Both are alike foolish and wise depending whether sensuality or sensibility is the prevailing manifestation of what, on the male side of life, are physical and metaphysical modes of subjectivity.

THE NEED FOR REVOLUTIONARY TRANSVALUATIONS

1. Just as barbarity will always be evil on account of the unconstrained (free) order of its sensual objectivity, so civility will always be good on account of the constrained (unfree) order of its sensible objectivity, and this whether the evil or good be absolute, and noumenal, or relative, and phenomenal.

2. Just as nature will always be foolish on account of the unsanctified (enslaved) order of its sensual subjectivity, so culture will always be wise on account of the sanctified (unenslaved) order of its sensible subjectivity, and this whether the folly or wisdom be relative, and phenomenal, or absolute, and noumenal.

3. The evil of barbarity manifests as criminality no less than the goodness of civility as punishment, for crime and punishment are the sensual and sensible poles of what, in metachemistry and chemistry, accords with an objective - and female - disposition.

4. The folly of nature manifests as sin no less than the wisdom of culture as grace, for sin and grace are the sensual and sensible poles of what, in physics and metaphysics, accords with a subjective - and male - disposition.

5. It may be that goodness is achieved by turning away from evil, as from the criminality of barbarity to the punishment of civility, but females will not turn from evil to goodness unless males elect to turn from folly to wisdom, as from the sinfulness of nature to the grace of culture.

6. Hence goodness does not happen naturally, so to speak, but is a consequence of what happens to the female side of life, the side rooted in metachemical and/or chemical objectivity, when males elect to turn, in salvation, from folly to wisdom and enact sensible manifestations of physics and/or metaphysics in consequence.

7. When and where this does not happen, because heathenistic criteria are paramount, there will be neither culture nor civility in any genuine and operational guises but, rather, the hegemony of barbarity over nature, whether in the noumenal absolute or, down below, in the phenomenal relativity.

8. Hence evil will be dominating folly, the folly of heathenistic philistines, whose principal disposition will be to worshipfully defer to the blessed hegemony of 'the barbarous' while continuing to live the under-plane curse of 'fall guys for slag' for those who reign 'on high'.

9. One could say that instead of the 'unclear civilized' deferring to the 'holy cultural', the reality of sensible transvaluations and effective 'rebirths' of a Christian or Christian-type order, heathenistic societies and individuals reflect the submission of an unholy philistinism to a clear barbarism, which rules an untransvaluated roost in all-too-sensual fashion.

10. Thus eyes pull rank on ears in the noumenal contexts of space and time, while the tongue pulls rank on the phallus in the phenomenal contexts of volume and mass - the one as symptomatic of the hegemony of fire over air as the other is of water over vegetation - a triumph, in each case, for the female side of life over its male counterpart.

11. Were the brain hegemonic over the womb in the phenomenal contexts of mass and volume, or the lungs hegemonic over the heart in the noumenal contexts of time and space, then it would not be a barbarous and philistine society that existed but, on the contrary, a cultured and civilized one in which male criteria were uppermost and vegetation was as ascendant over water in the one case (phenomenal) as air over fire in the other (noumenal) - with Christian or Christian-type consequences for the advancement of what is best in life at the expense of what is worst, namely the barbarism and philistinism of 'the heathen'.

12. One would not have to be too clever to see that barbarity and philistinism are more characteristic of modern life, the life dominated by the cathode-ray tube and all forms of sensuality, than civility and culture, and that it will take nothing less than a revolution in our values, commensurate with the establishment, by democratic consent, of 'Kingdom Come', to reverse this situation in favour of one in which culture and civility, wisdom and goodness, grace and punishment, are once again the principal manifestations of life, albeit on terms which, having reference to the triadic Beyond, transcend the phenomenal, and all too lower-class, parameters of Christian tradition - particularly in relation to the top tier of the Beyond in question.

SETTING THE RECORD STRAIGHT

1. Everything above and, indeed, up till now in this text has dwelt on the elemental divisions and subdivisions of organic supremacy, the positivity of which gives rise to distinctions between evil beauty and love and good beauty and love in relation to the eyes/heart dichotomy of metachemistry, or evil strength and pride and good strength and pride in relation to the tongue/womb dichotomy of chemistry, or foolish knowledge and pleasure and wise knowledge and pleasure in relation to the phallus/brain dichotomy of physics, or foolish truth and joy and wise truth and joy in relation to the ears/lungs dichotomy of metaphysics.

2. In what may be called the elemental divisions and subdivisions of inorganic primacy, on the other hand, everything is negative, and therefore distinctions within metachemistry in relation to a stellar/Venusian dichotomy are of the order of evil ugliness and hatred vis-à-vis good ugliness and hatred, or within chemistry in relation to a lunar/oceanic dichotomy are of the order of evil weakness and humility vis-à-vis good weakness and humility, or within physics in relation to a terrestrial/Martian dichotomy are of the order of foolish ignorance and pain vis-à-vis wise ignorance and pain, or within metaphysics in relation to a solar/Saturnian dichotomy are of the order of foolish falsity and woe vis-à-vis wise falsity and woe.

3. For inorganic primacy is the negative foundation upon which organic supremacy has been raised and continues to raise itself, whether that primacy be cosmic (and noumenal) or geologic (and phenomenal), or, indeed, whether it be the product of human engineering and technological construction.

4. Thus not only is it impossible for supremacy to attach itself to the inorganic, whether in relation to doing, being, giving, or taking, but it is impossible for the inorganic to transcend its own primacy and associate, whether directly or indirectly, with positive values. Everything inorganic is, I repeat, negative, and it is this negativity which gives to anything inorganic a correlation with primacy, whether in sensuality or sensibility.

5. And because everything inorganic is negative it is fitting to describe it in terms of Antinature, distinguishing between metachemical anti-unnature, chemical anti-supernature, physical anti-nature, and metaphysical anti-subnature, so that, by extrapolation, one can conceive of a marked distinction between the inorganic primacy of Antinature and the organic supremacy of Nature.

6. Hence the negative doing, or anti-doing, of ugliness and hatred vis-à-vis the positive doing, or pro-doing, of beauty and love; or the negative giving, or anti-giving, of weakness and humility vis-à-vis the positive giving, or pro-giving, of strength and pride; or the negative taking, or anti-taking, of ignorance and pain vis-à-vis the positive taking, or pro-taking, of knowledge and pleasure; or the negative being, or anti-being, of falsity and woe vis-à-vis the positive being, or pro-being, of truth and joy, with due distinctions between evil and good or folly and wisdom in relation to sensuality and sensibility at every level.

7. Hence before we distinguish between devils and gods in the universal (noumenal manifestations of organic supremacy), we have to allow for antidevils and antigods in the cosmic (noumenal manifestations of inorganic primacy), wherein doing and being are negative, and therefore primal.

8. Likewise, before we distinguish between women and men in the personal (phenomenal manifestations of organic supremacy), we have to allow for antiwomen and antimen in the geologic (phenomenal manifestations of inorganic primacy), wherein giving and taking are negative, and therefore primal.

9. Because people are organic, they are naturally disposed to the positivity of organic supremacy, and accordingly relate to the positive forms of metachemistry, chemistry, physics, and metaphysics as a matter of unhuman/superhuman/human/subhuman course, depending on the individual. But undue pressures from inorganic primacy, whether cosmic/geologic or technological/environmental, create a capacity for negativity, in consequence of which only the negative forms of metachemistry, chemistry, physics, and metaphysics tend to apply, with anti-unhuman/anti-superhuman/anti-human/anti-subhuman implications for the various individuals concerned.

10. When this happens, both the self and the not-self are twisted against themselves to a degree which may suggest the existence of separate antiselves and antinot-selves, although, in actuality, such a twisted condition is akin to quasi-antiself and quasi-antinot-self behaviour in view of the organic basis of human life on both objective and subjective, female and male, terms, which defies outright inorganic primacy.

11. Nevertheless, the twisted condition - all too familiar as it is to and within the technologically-dominated urban parameters of modern life - is sufficient to thwart the growth and refinement of positive values, and instead of a situation in which, due to favourable circumstances, either metachemical fundamentalism or chemical nonconformism or physical humanism or metaphysical transcendentalism are the principal manifestations of supremacy, one is confronted by the ubiquitous spread of metachemical materialism or chemical realism or physical naturalism (core-based aspect of planet earth not to be confused with organic manifestations of nature) or metaphysical idealism, i.e. of anti-fundamentalism, anti-nonconformism, anti-humanism, and anti-transcendentalism, with predictably negative consequences.

12. Thus not only do ugliness and hatred, weakness and humility, ignorance and pain, and falsity and woe eclipse their positive counterparts in both sensuality and sensibility, but negative forms of science, politics, economics, and religion either take the place of or subvert the more organic forms of such disciplines, with antihuman if not inhuman consequences for all concerned, especially when, as is more usually the case, the march of inorganic primacy takes a libertarian guise, in relation to a female hegemony.

13. For inorganic primacy is never more negative, i.e. negatively evil and/or foolish, than when it reflects the sensual hegemony of materialism over idealism on the one hand, that of spatial space over sequential time cosmically, and of realism over naturalism on the other hand, that of volumetric volume over massive mass geologically.

14. It is then that one has either the cosmic stellar over solar and the geologic lunar over terrestrial, or some artificial parallel to each in which modern technology and relentless urbanization conspire to thwart sensibility and maintain, as far as possible, the libertarian status quo, to the detriment not only of inorganic conservatism but, more criminally, of organic conservatism and even, be it said, organic libertarianism which, no matter how heathenistically misguided, was never as evil or foolish as its inorganic counterpart.

THE PROMISE OF 'KINGDOM COME'

1. Just as a sensually organic society will tend, sooner or later, to be eclipsed by a sensually inorganic society in which the negativity of primacy tends to outweigh the positivity of supremacy, so, conversely, a sensibly organic society will tend, in due course, to develop out of and maintain a sensibly inorganic backdrop for itself, which will exist as its 'shadow' within the overall conservatism of the context in question.

2. Thus instead of being dominated by inorganic sensuality in the manner of heathenistic societies, these alternative types of society, both phenomenal and noumenal, will tend to dominate inorganic sensibility from the transvaluated standpoints of their organic sensibility, with due regard to the welfare and advancement of the correlative modes of supremacy.

3. The strictly Christian past did this with regard, in particular, to the phenomenal modes of sensibility, with the brain hegemonic over the womb, but Catholic decadence has tended to exemplify an upper-class heathenistic state-of-affairs in which the ears to which the brain would have been anchored, as Christ to the Father, is complemented by the eyes above, symbolized by the Risen Virgin, and by an economic, or molecular-wavicle, manifestation of the heart, symbolized by the Sacred Heart of Christ, so that a pyramidal triangle has ensued which is the noumenal counterpart to the inverted triangle of Protestant solidarity in the phenomenal 'below', whereby passionate and dispassionate manifestations of the tongue have tended to pull rank on the phallus, or vegetative flesh, which has been constitutionally anchored to a more political, or molecular-particle, manifestation of the heart, symbolized by the Blood Royal.

4. In fact it is this anchoring of the inverted triangle to the heart politically which has tended to preclude, and render taboo, any eye-like association with the Risen Virgin for Protestants, and ensured an anti-Catholic stance in loyalty to the monarchy.

5. Be that as it may, both Protestants and Catholics have tended to identify, increasingly as time goes on, with triangular structures which, in the sensuality of their bias toward a female hegemony, have defied Christian convention and created a situation, within organic supremacy, that cries out for salvation and/or damnation, as the case may be, to sensibility, and the coming, in consequence, of a triadic Beyond for 'Kingdom Come'.

6. Such a triadic Beyond, following upon a majority mandate for religious sovereignty, would be divisible between people of Puritan (including those Dissenters or Presbyterians who opted for inclusion in this category) tradition, people of Anglican tradition, and people of Roman Catholic tradition, with Anglicans being entitled to salvation from vegetative sensuality in the phallus and/or flesh to vegetative sensibility in the brain, Puritans being entitled to damnation from watery sensuality in the tongue to watery sensibility in the womb, and Catholics being entitled to either salvation (if male) from airy sensuality in the ears to airy sensibility in the lungs or damnation (if female of a certain category) from fiery sensuality in the eyes (symbolized by the Risen Virgin) to fiery sensibility in the heart-like administrative aside of 'Kingdom Come' (which would also be especially open to those Dissenters and/or Presbyterians who, rejecting inclusion with Puritans, opted for administrative duties vis-à-vis the triadic Beyond).

7. Of course, such suggestions are no more than sketches for probable trends and fates, and are not entitled to exclude more complex possibilities and permutations, including the subsectioning of each tier of the triadic Beyond between nonconformism, humanism, and transcendentalism, roughly compatible with Puritan, Anglican, and Catholic manifestations of chemistry, physics, and metaphysics in each case, so that a gender distinction would exist between the chemical and the physical, spirit and intellect, on the one hand, and a class or moral distinction between the physical and the metaphysical, intellect and soul, on the other hand.

8. Certainly, many if not most Catholic females would be entitled to bottom subsectional status in the top tier of the triadic Beyond rather than to automatic inclusion within that category, previously identifiable with the Risen Virgin, whose eye-bias would automatically qualify them for damnation to the heart-like aside of administrative service to the Beyond in question.

9. And that heart-like aside, equating with an elemental-wavicle subdivision of fundamentalist possibility in metachemical sensibility, would symbolically equate with the Most Sacred Heart of a Christ-like figure, corresponding to the Second Coming, whose overly religious disposition was specifically designed to serve such an unequivocally religious concept and, hopefully one day, actuality as the triadic Beyond, provided the People, as electorate, had agreed to the setting up of 'Kingdom Come' via a majority mandate for religious sovereignty and the rights appertaining thereof.

10. For without a democratically expressed wish by a majority of the Electorate, there can be no 'Kingdom Come', and such a wish requires, in any case, the paradoxical acceptance and legitimization of an election that, if successful from a Messianic standpoint, the standpoint of Social Transcendentalism, would enable the People to vote for religious sovereignty and gain deliverance, one way or the other, from what in previous texts I have called 'sins and/or punishments of the world', meaning their traditional political sovereignties and concomitants that not only keep them 'bogged down' in worldly profanity, but ensure the continuance of traditional religion, with its Creator-based primitivity - a primitivity, be it noted, which in the Old Testament has more to do with primacy than with supremacy, Jehovah than the Father, and the even worse situation, from the standpoint of truth, of a godly 'First Mover', i.e. that which, in reality, corresponds to primal doing in its cosmic - and specifically stellar - negativity, and is therefore anything but divine!

11. It is high time that the People were granted, through me, the opportunity to dispense with such delusive religious primitivity and accept the possibility of religious self-determination in relation to what has been called the triadic Beyond, that they may be delivered from sensuality to sensibility and live the 'life within' more fully and to a higher level than had ever been the case before.

12. For that would be their right within religious sovereignty, and never again would they have to submit to sensually tyrannical or external Godhead, much less its diabolic subversion, at the behest of culturally alien and antiquated texts like the Bible. Deliverance from the Bible, both Old and New testaments, is not the least of rights that would accrue to those who had opted for religious sovereignty and a place, in consequence, within the three-tier and subsectioned structures of the triadic Beyond.

BOTTLES, CANS, AND BEAKERS

1. There are a lot of things which I have dealt with in previous texts that render it unnecessary for me to elaborate upon or repeat them here, but every so often new insights and intuitive speculations arise which cause one to rethink a previous position and offer an alternative scenario or structure, and the subject of bottles vis-à-vis cans, which I dealt with on a necessarily - and at the time legitimately - simplified basis of alpha/omega in my last text, is one that has, in the meantime, presented itself to me afresh, with more comprehensively exacting implications that now require to be addressed.

2. Certainly, there would seem to be an alpha/omega-like dichotomy between bottles and cans, analogous to that between the id and the soul, but it is more likely to involve glass bottles than their plastic counterparts, and cans are by no means the only omega-oriented alternative, given the ubiquitous co-existence, in contemporary society, of plastic bottles and lidded beakers.

3. In fact, such alternatives suggest to me the likelihood of a triadic structure in which, irrespective of their size, plastic bottles, cans, and lidded beakers have an equal if dissimilar existence, rather like my projected concept of the triadic Beyond, wherein feminine, masculine, and divine (submasculine) alternatives would characterize each of its tiers in general, but the subsections thereof in particular.

4. Therefore it would seem more credible not merely to equate plastic bottles, cans, and lidded beakers with the triadic Beyond, but with subsections of each tier of our projected structure for 'Kingdom Come', since why should plastic bottles be limited to just one tier, say the bottom one in their alleged femininity, and cans and lidded beakers likewise - the former to the middle tier in their alleged masculinity, and the latter to the top tier on account of their more airy correlations.

5. In general terms that may be as good a projection as any, but in particular terms it seems to me that each tier could be represented by bottles, cans, and beakers, since all tiers would be subdivisible between feminine, masculine, and divine elements, given their nonconformist, humanist, and transcendentalist distinctions respectively within the contending sensibilities of chemical mass, physical volume, and metaphysical space.

6. But how, then, does one differentiate, on a speculative basis, those bottles, cans, and beakers which pertain to any given tier from those of the other tiers, presuming upon the need, in the interests of elemental definition, of such a differentiation? The answer, it seems to me, is perfectly straightforward!

7. Users of bottles, cans, and beakers pertaining to the top tier, which is metaphysical in its overall elemental constitution, would require the use of a straw in all cases, not just with regard to lidded beakers. For the straw is an airy thing, a method of consuming fluid that involves recourse to sucking, as upon air, and all forms of metaphysics, from feminine and masculine to divine, as from nonconformist and humanist to transcendentalist (which is the per se context of metaphysics, as of the divine) have to do with air.

8. By contrast, users of bottles, cans, and beakers pertaining to the middle tier, which is physical in its overall elemental constitution, would avoid recourse to a straw in all cases, since all forms of physics have to do with vegetation, and so soft drinks consumed via plastic bottles, cans, or beakers (necessarily unlidded) would be consumed via direct contact of the relevant container with the lips, whether in relation to feminine nonconformism, masculine humanism (the per se context of physics, as of the masculine), or divine transcendentalism.

9. On the other hand, users of bottles, cans, and beakers pertaining to the bottom tier, which is chemical in its overall elemental constitution, would wish to emphasize water or, rather, fluid at the expense of vegetativeness, since all forms of chemistry have to do with water, and so soft drinks consumed via plastic bottles, cans, and beakers (unlidded) would, one fancies, be tilted back at a short distance from the mouth to form an arc of fluid that the bottom tier person would presumably endeavour to swallow as directly as possible, whether in relation to feminine nonconformism (the per se context of chemistry, as of the feminine), masculine humanism, or divine transcendentalism, which is to say, with regard to bottles, cans, or beakers.

10. Naturally, logic can be taken academically too far! But to the extent that logic can be applied to such speculations within the context of a triadic Beyond, then it seems to me that one cannot do better, or concoct a more credible scenario, than that to which I have just dedicated a not-inconsiderable proportion of mental energy, in the hope that people may come, in the course of time, to understand the nature of their actions and choices more accurately and, in relation to other possibilities, relativistically than might otherwise be the case.

11. As a final contribution to logically conditioned speculation on the subject of the methodology and presentation of soft-drink consumption in projected relation to the triadic Beyond of 'Kingdom Come', I should like to suggest, even at the risk of seeming over-academic, that where size options are concerned (if applicable), 'large' would be more relevant to the chemical bottom tier, 'medium' to the physical middle tier, and 'small' to the metaphysical top tier.

12. The reason I suggest such distinctions is that the larger the size of container, the greater the amount of fluid and the more applicability, in consequence, to each of the subsections of a chemical tier, with reductive amounts from this seemingly being more applicable to the physical and metaphysical tiers in all of their subsections, given the fact that they would have less to do with water, overall, than with vegetation and air respectively, and should accordingly reflect a proportionately reduced commitment to the element in question.

SAVING AND/OR DAMNING FROM THE WORLD

1. The distinction between sensuality and sensibility is ever, in effect, between public and private, extroversion and introversion, centrifugal and centripetal, outer and inner, 'once born' and 'reborn', wrong and right. It is even, in broad terms, a distinction between state and church, society and the individual.

2. None of us can be exclusively sensual or sensible, outer or inner, extrovert or introvert, but we are certainly capable of being predominantly the one thing or the other at whichever elemental level is most typical of our particular type of self, be it objective or subjective, female or male, in either noumenal or phenomenal manifestations.

3. Neither would any of us be capable of being exclusively positive or negative, supreme or primal, cosmic/geologic or universal/personal, but we are certainly capable of being predominantly the one thing or the other at whichever elemental level is most typical of our particular type of antiself (twisted self), be it objective or subjective, female or male, in either noumenal or phenomenal manifestations.

4. In fact, given our organic constitutions, we are naturally biased, as it were, towards the positivity of supremacy, and therefore are if not naturally good - since supremacy can be evil or good as well as foolish or wise, depending whether sensuality or sensibility is the prevailing factor - at least naturally supreme, and thus given to the positive manifestations of evil, good, folly, and wisdom as a matter of organic necessity.

5. But Nature, as we have seen, is a comprehensive and variegated entity or, more correctly, collection of entities, and it will always ensure that not only will some be female and others male, but that some will be upper class and others lower class, meaning of space and/or time in the one case and of volume and/or mass in the other, with noumenal and phenomenal implications.

6. It will also ensure, over and above nurture, that some will be predominantly extrovert and therefore sensual while others - not everywhere a majority - will be predominantly introvert and therefore sensible, with the former more given to the outer than to the inner, and consequently more likely to favour the scientific and/or political aspect of things in relation to 'the State' than the economic and/or religious aspect of them in relation to 'the Church', using those terms with regard to the more genuine manifestations of each (which are not necessarily germane to the same type of society or individual, but tend to exist as real outer/inner alternatives within their respective cultures).

7. Therefore whereas one type of society will favour maximum state freedom for itself and the individuals of which it is largely composed, another type will favour maximum church binding for itself and the individuals which go to make up the majority of its population. You can't mix these without undermining both and creating a paradoxically amoral and liberal society which is neither particularly free nor particularly bound, but a sort of quintessentially worldly mongrel that sits on the fence between libertarian and conservative alternatives, neither partial to the objective immorality of the one nor to the subjective morality of the other, but determined or obliged to steer a middle course between each.

8. Obviously such societies exist, and they tend to be composed of people or peoples who have no great desire for either freedom or binding, the Devil or God, but are more socialistically and/or capitalistically sensitive, by and large, to the needs of women and/or men, and who are accordingly inherently democratic in their lower-class dispositions towards mass/volume phenomenality.

9. I would like to think, on the other hand, that where 'Kingdom Come' is concerned, one could not really 'do business' with such deeply amoral societies but would have to have some confidence in a given people that, no matter how apparently worldly, they were more disposed to morality (and its corollary of constrained immorality) than to either amorality or immorality (and its corollary of enslaved morality), and likely in consequence to respond positively to advances made towards them by any prospective deliverer of the people in question from the world and its mundane limitations.

10. I do not say that all the people in a given society have to be like that, but certainly a significant majority of them, who would want deliverance from worldly situations and the possibility of a new moral directive superior to the old in the extent to which it did justice to truth and made self-transcendence more sublimely rewarding in consequence.

11. However, deliverance to the triadic Beyond of 'Kingdom Come' is not simply to a heavenly top tier but to earthly and purgatorial lower tiers as well which, quite apart from the subsectioning of all tiers along tripartite lines, would have more appeal to those who, in their democratic phenomenality traditionally, fought shy, and continue to fight shy, of the noumenal heights.

12. Therefore the triadic Beyond to which I subscribe is sensibly geared to women and men as well as to gods, to mass and volume as well as to space, and would allow the world to overcome itself on a basis parallel to that in which it had previously existed, whether in relation to the 'down below' or - less worldly perhaps - to the 'up above', and all with reference to enhanced sensibility, and therefore to that which if it wasn't overly moral (and bound in relation to self) was at least less immoral (and free in relation to not-self) than would otherwise be the case, whether relatively or absolutely. I look forward to the coming of such a Beyond, for I know that one day it must if the peoples concerned are to do proper justice to themselves and escape not only from the amoral bog of worldly limitations but, no less significantly, from the immoral blight of religious primitivity and schismatic division.

LONDON 2000 (Revised 2011)