THE PROMISE OF 'KINGDOM COME'
Cyclic Philosophy
Copyright © 2000–12 John O'Loughlin
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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/Saturnalian 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 legitimatization 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 2012)
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