CYCLE EIGHTEEN

1. When East and West come together into one effectively global civilization/culture complex, the East will be less bound and the West less free, for compromise will ensue and duly necessitate that the world achieves a balance, or fulcrum, in universal centrality.

2. Thus the West will be less scientific and the East less religious, the one less objective and the other less subjective, but both together, as two regions joined in global unity, will achieve a fair and balanced relationship as between equal partners in a marriage of opposites.

3. I believe that Social Transcendentalism will have a role to play in the blending of East and West into one civilization/culture, not to mention race/generation, complex. For Social Transcendentalism is not so fantastic as to advocate sensibility to the total exclusion of sensuality, nor so immoral as to wish for a world in which sensuality was regarded as the ideal and anything deeper as an aberration.

4. Sensuality is important to us, but a world orientated towards wisdom and goodness will ensure that sensibility is given every encouragement to thrive and develop to its utmost feasible extent.

5. Of course, that may sound or seem like an Eastern religious bias and programme which would be out of place in the West, but I do not see it that way myself. Rather that the West will, in any case, achieve more sensibility and the East more sensuality as civilization and culture develop on a more global basis, even if with an emphasis, necessary for morality, on sensibility.

6. But we must not become too sensibly fanatic; else there will be a sensual backlash such that will undermine sensibility and drive people to a cynical dismissal of omega-oriented ideals, with their undue physical and psychological pressures.

7. Certainly too much sensuality, and therefore freedom, can drive people towards sensibility, and hence moral binding, if only out of self-preservation, since one pays for one's sins with pain and suffering, and is goaded towards righteousness in seeking to atone for and effectively reduce them.

8. But that is, frankly, a male perspective; for righteousness for a female is really quite different from what it is for a male. A male achieves righteousness in salvation from the sensuality of sin, whether physical or metaphysical, of the phallus (flesh) or of the ears, to the sensibility of grace, whether physical or metaphysical, of the brain or of the lungs.

9. In the one case, that of the brain, one can speak of the wise civilization of sensible knowledge; in the other case, that of the lungs, one can speak of the wise culture of sensible truth. The former, being lower class in its phenomenal subjectivity, is presided over by the First Coming (Christ), and hence Roman Catholicism; the latter, being upper class in its noumenal subjectivity, is or will be presided over by the Second Coming, and hence the possibility of Social Transcendentalism.

10. But a female is an altogether different 'kettle of fish' from a male, whether devil or woman, upper class or lower class, dress or skirt, and does not achieve righteousness in the damnation, following a male rise to salvation, of either the heart or the womb, the former metachemical and the latter chemical. She is brought to goodness, yes, but goodness is not commensurate with righteousness, for it is correlative neither with culture nor civilization in sensibility but, rather, with race and generation (nationhood).

11. A male rises, in salvation, from sensuality to sensibility, from unholiness to holiness, sin to grace, but a female falls, in damnation, from sensuality to sensibility, as from clearness to unclearness, crime to punishment, and is accordingly brought low as from a hegemonic position in sensuality to a subservient position in sensibility.

12. Righteousness for a female is not racial and/or generative subservience before culture and civilization, like beauty and strength before truth and knowledge, but, rather, the cultural and/or civil hegemony, in sensuality, that stands in a blessed relationship to the cursed under-plane subservience of the male forms of race and generation.

13. In other words, righteousness for a female is the blessed hegemony of eyes over ears in noumenal sensuality, and of tongue over phallus in phenomenal sensuality, of fire over air in the one case, and of water over vegetation in the other case, and in these hegemonic positions she is affiliated to clearness and the male, in his cursed position as 'fall guy for slag', to unholiness.

14. Thus culture and civilization are righteous even when, as here, they are evil, while race and generation (nationhood) are unrighteous, since unholy in their sensual folly.

15. Sensual evil, being clear, remains righteous, even though, judged from the standpoint of female sensibility, it is a crime, while sensual folly, being unholy, remains unrighteous and, judged from the standpoint of male sensibility, something to be saved from, as from sin to grace, and this whether in the noumenal sphere of time-space subjectivity, which has reference to Gods, or in the phenomenal sphere of mass-volume subjectivity, which has reference to men (and thus rather more, in sartorial terms, to trousers than to zippersuits).

16. To contrast the upper-class female righteousness of metachemical clearness, which has reference to the evil culture of the eyes, with the upper-class female unrighteousness of metachemical unclearness, which has reference to the good race of the heart.

17. To contrast the lower-class female righteousness of chemical clearness, which has reference to the evil civilization of the tongue, with the lower-class female unrighteousness of chemical unclearness, which has reference to the good generation (nationhood) of the womb.

18. Either way, whether in the noumenal context of space-time objectivity or in the phenomenal context of volume-mass objectivity, in absolutism or relativity, righteousness is clear and unrighteousness unclear, the former evil and criminal, the latter good and punishing.

19. So much for the paradoxical relationship of righteousness to unrighteousness with females, whether as Devils or women.

20. To contrast the upper-class male unrighteousness of metaphysical unholiness, which has reference to the foolish race of the ears, with the upper-class male righteousness of metaphysical holiness, which has reference to the wise culture of the lungs.

21. To contrast the lower-class male unrighteousness of physical unholiness, which has reference to the foolish generation of the phallus, with the lower-class male righteousness of physical holiness, which has reference to the wise civilization of the brain.

22. Either way, whether in the noumenal context of time-space subjectivity or in the phenomenal context of mass-volume subjectivity, absolutism or relativity, unrighteousness is unholy and righteousness holy, the former foolish and sinful, the latter wise and graceful.

23. There are only two perfections on any given class level - the perfection of clearness for females, whether cultural or civilized, and the perfection of holiness for males, whether cultural or civilized.

24. Life is a gender tug-of-war between evil righteousness, which is metachemically and/or chemically sensual, and wise righteousness, which is metaphysically and/or physically sensible.

25. Objectivity tends to get the better of subjectivity, especially in the West, and therefore females the better of males; for sensuality corresponds to an element and sensibility to an elementino, the former having a larger particle threshold than the latter in whatever Element, be it metachemical, chemical, physical, or metaphysical, viz. of fire, water, vegetation (earth), or air.

26. Females are, in any case, the primary sex and males the secondary one, whether as Devils to Gods in space and time, or as women to men in volume and mass, since objectivity corresponds to the primary elements of fire and water, and subjectivity, by contrast, to the secondary elements of vegetation and air, which, being secondary, are centred, like males, in a plenum rather than rooted, like females, in a vacuum.

27. Male righteousness is always 'up against it' in this world, for it is akin to swimming against the current or planing against the grain. wisdom may triumph over folly with males but, ultimately, evil will triumph over good, which is simply too punishingly unrighteous, in its sensible unclearness, to be tolerated for long by those who, as females, have been brought low to it against their grain, a grain that is both primary and objective, and more disposed, in any case, to the evil righteousness of clearness.