PROFANITY AND SANCTITY REVISITED

1. I distinguished, several cycles ago, between the ego as profane and the soul as sacred in relation to the self, and between the will as profane and the spirit as sacred in relation to the not-self and to selflessness.

2. I also suggested that, in contrast to the noumenal self, both the noumenal not-self and noumenal selflessness could be identified with God and Heaven on the metaphysical axis of time-space evolution or with the Devil and Hell on the metachemical axis of space-time devolution.

3. Likewise I suggested that, in contrast to the phenomenal self, both the phenomenal not-self and phenomenal selflessness could be identified with woman and purgatory on the chemical axis of volume-mass devolution or with man and the earth on the physical axis of mass-volume evolution.

4. Thus, whatever the elemental axis, the noumenal self was never identified with either God and Heaven or the Devil and Hell, any more than the phenomenal self with woman and purgatory or man and the earth, but was always considered independently of what were conceived to be definitions of will and spirit, power and glory, in relation to profanity and sanctity.

5. Since then I have had cause to reconsider my position on this issue, and have finally come to the conclusion that it was too narrow and partial. For if profanity and sanctity can be equated with, say, God and Heaven in one context, the context of metaphysical power and glory, should it not be possible to identify them with God and Heaven in the context of metaphysical form and contentment, as germane to the self.

6. Thus if metaphysical will and spirit can be identified with God and Heaven, why shouldn't metaphysical ego and soul likewise be identified with God and Heaven, albeit on a different basis to will and spirit.

7. For if will and spirit are secondary but ego and soul primary on the subjective axis of metaphysics, then any definition of God and Heaven in relation to will and spirit would have to be secondary compared to the primary nature of definitions of God and Heaven that took their cue from ego and soul, as germane to the noumenal self.

8. Hence metaphysics would afford one confirmation of an axis in which God and Heaven were primary in relation to the ego and soul of the noumenal self, but secondary in relation to the will of the noumenal not-self and to the spirit of noumenal selflessness.

9. Hence truth and joy, the profane and sacred attributes of metaphysical ego and soul, would accord with a primary definition of God and Heaven, whereas impression and holiness, the profane and sacred attributes of metaphysical will and spirit, would accord with a secondary definition of God and Heaven.

10. For metaphysics is the only elemental context, in both outer and inner, sensual and sensible terms, which accords with the existence of God and Heaven, whether primarily ... in relation to the subdivisible noumenal self or secondarily ... in relation to the noumenal not-self and its selfless complement of metaphysical spirit.

11. Dropping from metaphysics to physics, which is also a subjective context due to its vegetative mean, we would likewise have to distinguish between a primary concept of man and the earth in relation to the ego and soul of the physical self and a secondary concept of man and the earth in relation to the will and spirit of the physical not-self and physical selflessness.

12. Hence knowledge and pleasure, the profane and sacred attributes of physical ego and soul, would accord with a primary definition of man and the earth, whereas depression and unholiness, the profane and sacred attributes of physical will and spirit, would accord with a secondary definition of man and the earth.

13. For physics is the only elemental context, in both outer and inner, sensual and sensible terms, which accords with the existence of man and the earth, whether primarily ... in relation to the subdivisible phenomenal self or secondarily ... in relation to the phenomenal not-self and its selfless complement of physical spirit.

14. Crossing from physics to chemistry, as from masculine to feminine, we enter an objective context in which, due to its fluidal mean, self is secondary and the not-self and selflessness primary, since it is in the scheme of things for the objective self to defer to the more objective dispositions of the chemical not-self and chemical selflessness, and so we must distinguish, in contrast to male subjectivity, between a primary concept of woman and purgatory in relation to the will and spirit of the chemical not-self and its selfless complement, and a secondary concept of woman and purgatory in relation to the ego and soul of the chemical self.

15. Hence compression and clearness, the profane and sacred attributes of chemical will and spirit, would accord with a primary definition of woman and purgatory, whereas strength and pride, the profane and sacred attributes of the chemical ego and soul, would accord with a secondary definition of woman and purgatory.

16. For chemistry is the only elemental context, in both outer and inner, sensual and sensible terms, which accords with the existence of woman and purgatory, whether primarily ... in relation to the phenomenal not-self and its selfless complement of chemical spirit or secondarily ... in relation to the subdivisible phenomenal self.

17. Climbing (backwards and upwards) from chemistry to metachemistry, which is also an objective context due to its fiery mean, one would likewise have to distinguish between a primary concept of the Devil and Hell in relation to the will and spirit of the metachemical not-self and selflessness, and a secondary concept of the Devil and Hell in relation to the ego and soul of the metachemical self.

18. Hence expression and unclearness, the profane and sacred attributes of metachemical will and spirit, would accord with a primary definition of the Devil and Hell, whereas beauty and love, the profane and sacred attributes of metachemical ego and soul, would accord with a secondary definition of the Devil and Hell.

19. For metachemistry is the only elemental context, in both outer and inner, sensual and sensible terms, which accords with the existence of the Devil and Hell, whether primarily ... in relation to the noumenal not-self and its selfless complement of metachemical spirit or secondarily ... in relation to the subdivisible noumenal self.

20. Thus whether profanity and sanctity are primary or secondary in the self will depend on the gender orientation of the axis to which they pertain, with the objective axes of metachemistry and chemistry affording one examples of a secondary order of profanity and sanctity in the self (as against a primary order of profanity and sanctity in the not-self and its selfless complement), but the subjective axes of physics and metaphysics affording one examples of a primary order of profanity and sanctity in the self (as against a secondary order of profanity and sanctity in the not-self and its selfless complement).