PROFANE AND SACRED

1. Ordinarily the egocentric self is profane in its dealings with or orientations towards the not-selves which constitute organic manifestations of will, whether in terms of metachemistry, chemistry, physics, or metaphysics - fire, water, vegetation (earth), or air.

2. But the egocentric self can be redeemed in the sacredness of its psychocentric transmutation, as and when the soul ensues upon the ego via the mind, and one is conscious of experiencing one's self emotionally, in and for itself.

3. Thus unlike the profane, or egocentric, aspect of the self, its sacred, or psychocentric, aspect is purely of the self, being the profoundest manifestation of selfhood it is possible to experience.

4. Now, of course, it cannot be maintained with any conviction that the self is always torn between one kind and degree of profanity and a corresponding kind and degree of sanctity, as between one kind and degree of ego or soul.

5. Not only do variations of one kind and degree of profanity and sanctity occur within any given individual, but people differ as to the kind and degree of self to which they primarily or generally relate, as much on a gender basis as on a genetic (class) one.

6. Thus we can differentiate the most profane egocentricity of the metachemical self from the least profane egocentricity of the metaphysical self, and further differentiate each of these noumenal extremes from the intermediate positions of what, in their phenomenality, can be called the more (relative to most) profane egocentricity of the chemical self and the less (relative to least) profane egocentricity of the physical self.

7. Hence egocentricity offers us, in both sensuality and sensibility, 'once-born' and 'reborn' contexts, a descending scale of profanity ... from the most profane ego of metachemical selfhood to the least profane ego of metaphysical selfhood via the more (relative to most) profane ego of chemical selfhood and the less (relative to least) profane ego of physical selfhood.

8. Likewise, if conversely, we can differentiate the least sacred psychocentricity of the metachemical self from the most sacred psychocentricity of the metaphysical self, and further differentiate each of these noumenal extremes from the intermediate positions of what, in their phenomenality, can be called the less (relative to least) sacred psychocentricity of the chemical self and the more (relative to most) sacred psychocentricity of the physical self.

9. Hence psychocentricity offers us, in both sensuality and sensibility, 'once-born' and 'reborn' contexts, an ascending scale of sanctity from the least sacred soul of metachemical selfhood to the most sacred soul of metaphysical selfhood via the less (relative to least) sacred soul of chemical selfhood and the more (relative to most) sacred soul of physical selfhood.

10. Whereas profanity descends from beauty to truth via strength and knowledge as we pass, in form, from fire to air via water and vegetation, sanctity ascends from love to joy via pride and pleasure as we pass, in contentment, from fire to air via water and vegetation.

11. Either way, beauty is redeemed by love, strength is redeemed by pride, knowledge is redeemed by pleasure, and truth is redeemed by joy - the contented proof, so to speak, of a formal pudding.

12. In each case, the redemption is of the profane self, or ego, in the sacred self, or soul, as of form in contentment, and thus of psychology in psyche.

13. Contrary to what may be termed the primary manifestations of profanity and sanctity in relation to the self, both egocentric and psychocentric, come what I shall call the secondary manifestations of profanity and sanctity in relation to the not-self and selflessness, to somatic will and, for want of a better term, psychesomatic spirit, whether the will and spirit be metachemical, chemical, physical, or metaphysical.

14. As with the 'primary' orders of profanity and sanctity, these 'secondary' orders, owing more to power and glory than to form and content(ment), can be graded from the most profane to the least profane via intermediate levels of profanity, and from the least sacred to the most sacred via intermediate levels of sanctity.

15. Hence we can differentiate the most profane will of the metachemical not-self from the least profane will of the metaphysical not-self, and further differentiate each of these noumenal extremes from the intermediate positions of what, in their phenomenality, can be called the more (relative to most) profane will of the chemical not-self and the less (relative to least) profane will of the physical not-self.

16. Thus willpower offers us, in organs of both sensuality and sensibility, 'once-born' and 'reborn' contexts, a descending scale of secondary profanity ... from the most profane will of metachemical not-selfhood to the least profane will of metaphysical not-selfhood via the more (relative to most) profane will of chemical not-selfhood and the less (relative to least) profane will of physical not-selfhood.

17. Likewise, if conversely, we can differentiate the least sacred spirituality of metachemical selflessness from the most sacred spirituality of metaphysical selflessness, and further differentiate each of these noumenal extremes from the intermediate positions of what, in their phenomenality, can be called the less (relative to least) sacred spirituality of chemical selflessness and the more (relative to most) sacred spirituality of physical selflessness.

18. Hence spirituality offers us, in psychesomatic emanations of both sensuality and sensibility, 'once-born' and 'reborn' contexts, an ascending scale of 'secondary' sanctity ... from the least sacred spirit of metachemical selflessness to the most sacred spirit of metaphysical selflessness via the less (relative to least) sacred spirit of chemical selflessness and the more (relative to most) sacred spirit of physical selflessness.

19. Whereas secondary profanity descends from the Devil to God via woman and man as we pass, in power, from fire to air via water and vegetation (earth), secondary sanctity ascends from Hell to Heaven via purgatory and the earth as we pass, in glory, from fire to air via water and vegetation.

20. To descend, in secondary profanity, from the diabolic power (expressive) of noumenal objectivity to the divine power (impressive) of noumenal subjectivity via the feminine power (compressive) of phenomenal objectivity and the masculine power (depressive) of phenomenal subjectivity, as from the eyes and/or heart to the ears and/or lungs via the tongue and/or womb and the phallus and/or brain.

21. To ascend, in secondary sanctity, from the unclear glory (fiery) of metachemical selectivity to the holy glory (airy) of metaphysical electivity via the clear glory (watery) of chemical deflectivity and the unholy glory (earthy) of physical reflectivity, as from sight-light and/or blood to the airwaves and/or breath via saliva and/or amniotic fluid and sperm and/or thought.

22. Corresponding to what have been called 'secondary' and 'primary' orders of profanity and sanctity, the profane has reference to the not-self and to the self in its egocentric mode, whereas the sacred has reference to the selfless and to the self in its psychocentric mode.

23. Sanctity is always a redemption of that which is profane, the will being eclipsed by the spirit in the secondary contexts of the not-self and selflessness, but the ego being eclipsed by the soul in the primary contexts of the self, wherein sanctity attains to its apotheosis.

24. Of all modes of sanctity ... from the metachemical and chemical to the physical and metaphysical ... there is none more sacred than the joyful being that accrues to the soul in its metaphysical mode; for this is the being of essence, the being-of-beings, or supreme being, of the profoundest self.