Point Omega Point

POINT OMEGA POINT -

The Omega Standpoint

Aphoristic Philosophy

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They say that one man's meat is another's poison, and we all know that there is a strong grain of truth to it. But it could also - and with equal justification - be said that a man's meat is a woman's poison or even that a God's meat is a Devil's poison, or vice versa. For what most suits the one gender, whether male or female, is least suitable to the other, whether on the phenomenal planes of mass and volume, which are effectively lower class, or on the noumenal planes of time and space, their upper-class counterparts.

This dichotomy between male and female interests is especially noticeable in relation to the division between sensuality and sensibility, with females, whether diabolic in spatial space or feminine in volumetric volume, being hegemonic in sensuality, but males, whether masculine in voluminous volume or divine in spaced space, being hegemonic in sensibility.

For until masculine males elect to rise diagonally from the sensuality of mass to the sensibility of volume, as from the massive mass of the phallus to the voluminous volume of the brain, they will continue to languish under feminine females in the sensuality of volume (volumetric), who will not have been brought low, in diagonal descent, from volumetric volume to massed mass, as from tongue to womb.

And until divine males elect to rise diagonally from the sensuality of time to the sensibility of space, as from the sequential time of the ears to the spaced space of the lungs, they will continue to languish under diabolic females in the sensuality of space (spatial), who will not have been brought low, in diagonal descent, from spatial space to repetitive time, as from eyes to heart.

The contexts of a female hegemony, whether in spatial space or volumetric volume, eyes or tongue, are blessed with freedom of not-self, which is to say, are characterized by free nature, whereas the contexts of a male subservience to that hegemony, whether in sequential time or massive mass, ears or phallus, are cursed with binding of self, which is to say, are characterized by psychic determinism.

The consequence of inherent free nature for females is psychic determinism, whereas the consequence of enforced psychic determinism for males is free nature, and therefore only when the self is bound is the not-self free, whether directly, in consequence of natural freedom, as with females, or indirectly, in consequence of psychic determinism, as with males.

The contexts of a male hegemony, on the other hand, whether in voluminous volume or spaced space, brain or lungs, are blessed or, rather, saved from the curse of psychic determinism to freedom of self, which is to say, are characterized by free psyche, whereas the contexts of a female subservience to that hegemony, whether in massed mass or repetitive time, womb or heart, are cursed or, rather, damned from the blessing of natural freedom to binding of not-self, which is to say, are characterized by natural determinism.

For freedom is the principal issue for either gender, in whatever class position, and whether freedom is to be conceived of primarily in terms of nature, as with females, or primarily in terms of psyche, as with males, the one tends to preclude the other, since either natural freedom is paramount in sensuality or, following a male resolve, psychic freedom becomes paramount in sensibility, according to whether females or males are hegemonic.

For the genders are not equal, and that which is in the best interests of the one gender is detrimental to the well-being of the other, is in effect the poison which the vanquished gender must swallow as the victorious gender gorges itself on the meat of its hegemonic triumphalism, be that triumphalism a consequence of free nature in sensuality or of free psyche in sensibility.

Life is, of course, a compromise; for even with the best will in the world one cannot sustain it on the basis of the total triumph of the one gender over the other. But neither can one tolerate a situation in which there is no possibility of salvation for males from sensuality to sensibility on both phenomenal and noumenal levels, and no correlative damnation of females from sensuality to sensibility on those levels, since such a situation, while not entirely excluding sensibility, would be overly heathen if not pagan in character, and therefore of no real benefit to the male gender, who would simply remain cursed by psychic determinism in under-plane subservience to a female hegemony for ever more, and in no position, in consequence, to establish either civilization or culture on a sensible basis.

For culture and civilization certainly exist on a sensual basis with a female hegemony, the one beautiful in spatial space and the other strong in volumetric volume, but such manifestations of adherence to space and volume necessarily preclude their sensible counterparts, wherein knowledgeable civilization arises from out the curse, from a masculine standpoint, of knowledgeable generation, or generative knowledge, and true culture arises from out the curse, from a divine standpoint, of true race, or racial truth, as males elect for salvation from sensuality to sensibility and correlatively damn females from the heathen blessing of civilized strength to the Marian purgatory of generative strength in the feminine context, and from the pagan blessing of cultural beauty to the fundamentalist hell of racial beauty in the diabolic context, that of sensible time as opposed to sensible mass.

Therefore the rise, diagonally, of masculine males from generative knowledge in the phallus to civilized knowledge in the brain requires the correlative fall, diagonally, of feminine females from civilized strength in the tongue to generative strength in the womb, and thus the subservience of strength to knowledge, of generation to civilization, of womb to brain, of a primary Mother, the fulcrum of punishment, to a secondary Son.

Likewise the rise, diagonally, of divine males from racial truth in the ears to cultural truth in the lungs requires the correlative fall, diagonally, of diabolic females from cultural beauty in the eyes to racial beauty in the heart, and thus the subservience of beauty to truth, of race to culture, of heart to lungs, of a secondary Mother to a primary Son, the fulcrum of grace.

For the subservience of generation to civilization in the phenomenal context of mass and volume, and the subservience of race to culture in the noumenal context of time and space are only really beneficial to females, who remain hegemonic in strength and beauty, while males continue to be deprived of their hegemonic possibilities in knowledge and truth, as befitting the development of civilization and culture on a sensible basis.

So long as males remain subservient, in psychic determinism, to free nature, as to cultural beauty and civilized strength, they will not achieve their own freedom on the psychic levels of knowledge and truth, but remain enslaved to the evil manifestations of culture and civilization from the foolish standpoints of racial truth and generative knowledge. They will remain accursed, and in want of salvation!

Males and females are not equal but distinctly unequal in the ways to which they relate to psyche and nature, self and not-self, with the free will and spirit in not-self of the female gender conditioning determinism in self on the basis of the transmutation of soul into id by will and of ego into superego by spirit, but the free ego and soul in self of the male gender conditioning determinism in not-self on the basis of the transmutation of will into mind by ego and of spirit into subspirit by soul.

Thus far from the genders sharing a common agenda of either free nature or free psyche, they pull in opposite directions, and it is this tension in sexual polarity which both creates and sustains life, without which it would simply grind to a non-dialectical halt. For were not females conditioned to psychic determinism from a basis in free nature, it is doubtful that mankind would have been able to reproduce itself over the generations. And were not males conditioned to natural determinism from a basis in free psyche, it is inconceivable that they would have grappled with Nature, in the broader sense, to the extent and in the ways they have, and thus developed Civilization as a framework in which both to survive the inclemencies of land and climate and to develop knowledge and truth to ever greater extents.

For the sensible advantages of Civilization, in this broader environmental and social sense, ensure that even where deference to beauty and strength is still desired, as must be the case in the breeding of offspring from a marital or equivalent basis, the sensual bedrock of life need not become an end-in-itself, but can be subsumed into and even transmuted by Civilization to an extent whereby, with the freest males, knowledge and truth become their own ends and Man is no longer simply a plaything of sensuous Nature, grovelling before a sensual hegemony in animal-like fashion, but master of his own destiny, be that destiny physical or metaphysical, manly or godly, or even a compromise between the two.

For certainly there are no grounds for supposing that enhanced sensibility is handed to one on a plate, as it were, by those sensual aspects of Nature which more accord with a rural background, or that females willingly go out of their way as creatures, in Wilde's proverbial phrase, of matter over mind, or free nature conditioning psychic determinism, to ensure that a male hegemony is established in sensible contradiction to their own sensual interests, and precisely on the reverse terms of free psyche conditioning natural determinism.

The struggle of Civilization against Nature, to speak in conveniently simplistic dialectical terms, is a very real and even uphill one, with nothing guaranteed in the way of enhanced sensibility should the struggle with sensuality come crashing to a halt or be otherwise thwarted by malevolent powers, powers, in other words, which do not have the interests of sensibility at heart, but are beholden to a sensual hegemony.

But just as Nature is in reality a two-edged sword which cuts both ways, so, in a manner of speaking, is Civilization, and one can easily settle for a more specific definition of Civilization which allows for either strength or knowledge, depending on the gender affiliation of what, I suppose, in terms of plane, is a manifestation less of space than of volume, and not at all of either time or mass, the planes lying directly under each of the aforementioned ones.

For just as we can differentiate between space, time, volume, and mass on a descending basis, so we should distinguish between culture, race, civilization, and generation in like manner, while allowing for diagonal ascents or descents, according to gender, between both the upper-class planes of time and space and the lower-class planes of volume and mass, in order to account for the way in which gender either rises in salvation on the male side or falls in damnation on the female side, as already described in both this and earlier texts.

For the masculine-male rise from mass to volume is no less between generative and civilized forms of knowledge than the feminine-female fall from volume to mass is between civilized and generative forms of strength, while the divine-male rise from time to space is no less between racial and cultural forms of truth than the diabolic-female fall from space to time is between cultural and racial forms of beauty, each gender remaining consistent with its elemental attribute according to class affiliation.

Therefore we can no more limit Nature just to sensuality than Civilization to sensibility, even though, on a plane-by-plane basis, we can distinguish the principal manifestations of Nature in terms of race and generation in relation to time and mass on both a sensual and a sensible basis, while likewise distinguishing the principal manifestations of Civilization in terms of culture and civilization in relation to space and volume on both a sensual and a sensible basis.

But while this division between Nature and Civilization is not equivalent to sensuality on the one hand and to sensibility on the other, it nevertheless happens to be incontestably the case that the knowledgeable and true forms of Nature, being male, can be saved, following a diagonal rise, to the knowledgeable and true forms of Civilization, whereas the beautiful and strong forms of Civilization, being female, can only be damned, following a diagonal fall, to the beautiful and strong forms of Nature, which are no less sensible than their civilized counterparts in male salvation.

Hence the position of the female forms of Civilization over the male forms of Nature in the sensual contexts is reversed in terms of the male forms of Civilization over the female forms of Nature in the sensible ones, as males become hegemonic in contexts owing more to knowledge and truth than to generation and race.

But, in another sense, Civilization is commensurate with the self, the psyche, and Nature with the not-self, with soma, and therefore the shift from a female-dominated position of Civilization-over-Nature in sensuality to a male-dominated position of Civilization-over-Nature in sensibility is equivalent to the shift from psychic determinism and free nature in the one context to free psyche and natural determinism in the other, as knowledge and truth eclipse beauty and strength in relation to the hegemonic positions we have characterized, in these broad terms, by the generic term Civilization.

Therefore the equation of Civilization with the self, and Nature with the not-self is broadly a valid one, even though the female forms of Civilization, being objective, will be secondary to the female forms of Nature, which condition psychic determinism, while the male forms of Civilization, being subjective, will be primary to the male forms of Nature, thereby conditioning natural determinism.

Now this is so, with different and even antithetical ratios, of both sensuality and sensibility, except that the hegemonic positions of a given gender in either context will condition, to a large extent, the fates of the subordinate gender, making them less like themselves and more akin to shadow versions of the prevailing gender, and thus to the reign of Civilization over Nature on either a bound (female) or a free (male) basis.

Let us now return to a less complex and paradoxical distinction between Nature and Civilization, conceiving of it in terms of rural and urban distinctions, or, rather, let us go beyond the scope of what came to light in this way in my previous text (Freedom and Determinism), when we were able to distinguish between the sensuality of the country and the sensibility of the city, the outer and the inner, deeming the one symptomatic of a sensual environmental absolutism and the other no-less symptomatic of a sensible environmental absolutism.

Had I made a like distinction lower down, with regard to the phenomenal realm of volume and mass, between village and town, one could have argued for a phenomenal parallel to the above in which sensual and sensible forms of environmental relativity were the respective natural and civilized norms.

But even then I would have been drawing a false dichotomy, because villages and towns are alike symptomatic of Civilization, if with different emphases, while country that is farmed is arguably no less civilized, if from a largely sensual standpoint, than the city itself. Therefore any dichotomy between Nature and Civilization that is conceived on an environmental basis has to take into account a distinction between that which exists naturally, as a product of Nature, and that which has been fashioned or modified by man, whether in sensual or sensible contexts.

For even in raw nature there exists a distinction between sensuality and sensibility on both noumenal and phenomenal, absolute and relative terms, with, say, wild open country significant of the sensual, or outer, form of an environmental absolutism and mountain caves significant of the sensible, or inner, form of such an absolutism, while, down below in the realm of phenomenal relativity, a like dichotomy could be drawn between, say, forest or woodland on the one hand and ponds or lakes on the other hand, which are arguably less symptomatic, in general terms, of space and time than of mass and volume.

Be that as it may, such a dichotomy between outer and inner forms of Nature is surely mirrored by Civilization, as a distinction arises between farmland and cities on the one hand, arguably that of sensual and sensible manifestations of a noumenal absolutism, and between villages and towns on the other hand, arguably that of such manifestations of a phenomenal relativity.

Therefore the distinction between Nature and Civilization cannot be contemporaneous or environmentally parallel but, rather, illustrative of a dichotomy between the naturally raw and the civilly fashioned, with the latter tending, wherever it obtains, to be superimposed upon the former and developed as both its civilized parallel and alternative.

Thus the distinction we are left with is either between the sensual and sensible forms of raw nature, in short of Nature, or the sensual and sensible forms of the man-made, in short of Civilization, which includes both absolutely rural and relatively rural manifestations of civilized sensuality on the one hand, and both relatively urban (suburban) and absolutely urban manifestations of civilized sensibility on the other hand.

Therefore Civilization, no less than Nature, is expressive of a dichotomy between sensual and sensible alternatives on both a noumenal and a phenomenal basis, and while we can draw parallel antitheses between one type of Civilization and another, we must exclude from such dichotomies a comparison with Nature, which is rather the primal backdrop to what has in effect become a man-made superimposition owing more to the supremacy of his civilized and civilizing influence than to the existence of natural primacy as such.

But, contrary to how I used to think, one might be forgiven for distinguishing both the sensual forms of Civilization, viz. farmland and village, from their sensible counterparts in city and town on the basis of either noumenal or phenomenal forms of organic supremacy vis-à-vis such forms of inorganic supremacy, since it does seem that as one develops sensibility, or in any context in which sensibility can develop, there has to be a skeletal-like structure which encases or enfolds it and encourages it to be, and precisely as a higher form of the organic.

Therefore, compared to farmland, the city would seem, when truly urban, to exemplify an inorganic antithesis to organic supremacy which permits of and encourages enhanced sensibility for those who live in it, while, lower down in the phenomenal relativity of mass and volume, it would equally seem that, compared to village life, the town, when truly suburban, tends to exemplify an inorganic antithesis to organic supremacy which likewise conduces towards enhanced sensibility, albeit on the necessarily relative terms, I shall argue, of knowledge and strength rather than in relation to the absolute terms of truth and beauty, their male and female noumenal counterparts.

And if we go behind Civilization to nature in the raw, to Nature as naturally constituted without man-made interference or conditioning, we shall find a like dichotomy between the organic primacy of wild country and the inorganic primacy of mountain caves on the one hand, that of space and time, and between the organic primacy of woodland and the inorganic primacy of lakes or ponds on the other hand, that of mass and volume, in both the sensible contexts of which, viz. caves and lakes, it is possible for a higher form of organic life to exist, as for example bats and fish.

Therefore the development of sensibility, of an inner organic antithesis to anything outer, is everywhere premised upon an inorganic alternative to organic sensuality, whether in relation to primacy or to supremacy, Nature or Civilization, on both phenomenal and noumenal terms. It is only by having a sort of inorganic skeleton around it that either power can develop a sensible alternative to those sensual preconditions which especially exemplify natural freedom and psychic determinism to the exclusion of psychic freedom and natural determinism - to the exclusion, in short, not only of all that, in male terms, is wise and holy, but also, as the necessary female corollary of this, good and unclear, as described in previous texts.

Liberation for a male is the opposite of what it is for a female, be that female metachemical or chemical, diabolic or feminine, noumenal or phenomenal. The male achieves liberation from enslavement to the free nature of females precisely in terms of a rejection of psychic determinism and a return to psychic freedom, which accords with his gender structure as a male, be he physical or metaphysical, masculine or divine, phenomenal or noumenal.

For the male of the species remains mind over matter, or psychic freedom conditioning natural determinism even in sensuality, if to a lesser extent than in sensibility, where one can speak of a maxi-psychic freedom and maxi-natural determinism as opposed to the mini-psychic freedom and mini-natural determinism of sensuality, both of which, having to do with either physics or metaphysics, vegetation (earth) or air, appertain to the sphere of grace and sin, and paradoxically in terms of a mini-grace and maxi-sin in the sensual contexts, but a maxi-grace and mini-sin in the sensible contexts.

For where there is most psychic freedom and natural determinism there will be most grace and least sin, as in sensibility, but where there is least psychic freedom and natural determinism there will be least grace and most sin, as in sensuality.

A male does not cease to be male simply because he finds himself adhering to the sensual forms of physics or metaphysics in phallus or ears. What undoes him is proximity to female hegemonies in which natural freedom conditioning psychic determinism impacts upon his psychology and twists it towards psychic determinism, as both the soul and the ego are outflanked by the id and the superego of females, and a greater disposition towards natural freedom duly ensues, with consequences that are less graceful or sinful than punishing or criminal to a 'quasi' degree, since the male then becomes a kind of shadow exemplification of the female norms of chemical and/or metachemical natural freedom and psychic determinism, wherein crime and punishment are the prevailing manifestations of matter and mind, viz. not-self and self.

Yet, of course, this means that he comes under the spell of the opposite gender to such an extent that he is no longer true to his gender and free in the psychic way that males tend to be, but is enslaved by the prevalent free nature conditioning psychic determinism to an extent which makes him subordinate to female criteria and therefore comparatively bereft of self-respect.

For self-respect in a male only thrives in free psyche, not psychic determinism, and when one's psyche is enslaved by the psychic determinism issuing from and characterizing naturally free females, then one can do no more than satisfy the notself-respect of females, whose free nature is never freer than in sensuality, even to an extent where one can speak of a maxi-free nature and maxi-psychic determinism as opposed to the mini-free nature and mini-psychic determinism of sensibility, both of which, having to do with either metachemistry or chemistry, fire or water, appertain to the sphere of crime and punishment, and paradoxically in terms of a maxi-crime and mini-punishment in the sensual contexts, but a mini-crime and maxi-punishment in the sensible contexts.

For where there is most free nature and psychic determinism there will be most crime and least punishment, as in sensuality, but where there is least free nature and psychic determinism there will be least crime and most punishment, as in sensibility.

But a female is still a creature for whom matter prevails over mind, or free nature over psychic determinism, whether in sensibility or in sensuality. She does not cease to be female simply because she finds herself adhering to the sensible forms of metachemistry or chemistry in heart or womb. What undoes her is proximity to male hegemonies in which psychic freedom conditioning natural determinism impacts upon her physiology and twists it towards natural determinism, as both the will and the spirit are undermined by the mind and the subspirit of males, and a greater disposition towards psychic freedom duly ensues, with consequences that are less criminal or punishing than graceful or sinful to a 'quasi' degree, since the female then becomes a kind of shadow exemplification of the male norms of physical and/or metaphysical psychic freedom and natural determinism, wherein grace and sin are the prevailing manifestations of mind and matter, viz. self and not-self.

Yet, of course, this means that she comes under the spell of the opposite gender to such an extent that she is no longer true to her gender and free in the natural way that females prefer to be, but is enslaved by the prevalent free psyche conditioning natural determinism to an extent which makes her subordinate to male criteria and therefore comparatively bereft of notself-respect.

For notself-respect in a female only thrives in free nature, not in natural determinism, and when one's nature is enslaved by natural determinism issuing from and characterizing psychically free males, then one can do no more than satisfy the self-respect of males, whose free psyche is never freer than in sensibility, as already described.

Therefore either males enslave females to their own psychic advantage in sensible freedom or, conversely, females enslave males in the interests of a natural, or somatic, advantage in sensual freedom. The one gender only thrives at the expense of the other, and without a constant toing-and-froing - evil and wise exceptions to the rule notwithstanding - between the darkness of natural freedom and the light of psychic freedom, female and male ideals, there would be no life at all, and therefore no possibility of understanding the terms by which it exists and continues to grow.

If the supremacy of Civilization over the primacy of Nature is itself divisible between sensual and sensible manifestations on both noumenal and phenomenal terms, as between rural and urban in the one case and what could be called subrural and suburban in the other, the former antithesis manifesting in farms and cities, the latter in villages and towns, with the sensual tending to precede the sensible before being overhauled and even modified by it, then it is demonstrably the case that the ratio of the one to the other is not static but subject to constant change, and to changes, moreover, that favour the development of the sensible at the expense of the sensual.

Therefore there comes a time when not only is the town more prevalent than the village in societal or environmental terms, but the city is likewise more prevalent and characteristic of life than the rural farmlands and/or parklands, with a consequence that, in the one case, it is possible to think in terms of phenomenal sensibility having the better of phenomenal sensuality, while, in the other case, it is no-less possible to conceive of noumenal sensibility having the better of noumenal sensuality, as well as being more representative of where and how the majority of people live than is the corresponding phenomenal manifestation of civilized environmental sensibility, viz. the town.

For there comes a time - and for many people that time has already come - when not the town but the city is the chief representative or guarantor of civilized environmental sensibility, and things accordingly become more urban than suburban in the unfolding of a sensible alternative to civilized environmental sensuality. And it is precisely in connection with an urban hegemony, if you like, that the capacity for and justification of psychic freedom in males is brought to a noumenal peak which could be said to have overhauled the phenomenal peak at which it existed - and in some cases continues so to exist - in the suburban past, when not civilized or, rather, cultural truth, in plane-specific terms, but civilized knowledge was the representative of wisdom in what amounted to a phenomenal 'rebirth' along the lines of the Christian Church, and the Catholic Church above all, wherein the sanctity of phenomenal relativity was enthroned.

Now this civilized knowledge, manifesting in respect for 'the word made flesh' and invoking communal prayer, was able to co-exist, in the New Testament, with such manifestations of civilized strength and cultural beauty, together with their male subordinates in generative knowledge and racial truth, as could be said - pedantic distinctions between cosmic primacy and universal supremacy notwithstanding - to characterize the greater part of the Old Testament, where not sensible but sensual criteria applying to 'once-born' forms of phenomenal and noumenal reality are arguably more prevalent, as befitting a testament grounded in the notion of a cosmic First Mover, Who reigns over Creation in the manner described.

Therefore such relative wisdom as phenomenally existed in civilized knowledge found itself juxtaposed with, and often rendered subordinate to, those phenomenal and, especially, noumenal forms of evil and folly which typify the Old Testament, and have more to do with a female hegemony in cultural and civilized terms that lends itself to a parallel with, if not agricultural and village realities, then also, and more primally, with their natural counterparts in wilderness or forest - in short, with sensual Nature as opposed to sensual Civilization.

But even with a distinction between sensual Nature and sensual Civilization, explicit Old Testament alphas and implicit New Testament alphas, the implications of this are always a female hegemony and therefore free nature conditioning psychic determinism, in heathenistic and/or paganistic contrast to those omega postulates in which, whether on Christian or more than Christian terms, psychic freedom conditions natural determinism, and sensible Civilization comes to pass as the necessary 'reborn' alternative to the sensual realities characterizing all 'once-born' positions.

Now it is precisely because sensible Civilization has only come to pass, in the Christian past, on the phenomenal terms of a suburban relativity, as germane by and large to towns, that such sensual manifestations of Civilization and Nature have continued to be countenanced and even encouraged to play a dominating role, with a consequence that there have been noumenal deities for both the cultivated (New Testament Risen Virgin and Father) and wild (Old Testament Jehovah and Satan) forms of rural existence, not to mention their phenomenal counterparts, but nothing for that ultimate form of environmental existence which we have identified with the city, with urban sensibility.

And even though cities have long existed, and now exist in greater numbers and with greater populations and architectural densities than ever before, this is still the official position and the reason why any move towards cultural truth, the ultimate mode of religious sensibility in transcendental meditation, is either discouraged or merely regarded as something peripheral to the prevailing or traditional norms which need not be accorded any genuinely religious significance in and of itself. And yet there is nothing, in truth, which is more religious, more essential and soul-orientated, than the practice of transcendental meditation carried-on with due respect to the transmutation of a sensibly noumenal level of ego into its soulful redemption via utilization by free self of that natural determinism which is commensurate with the will and spirit of the inner manifestations of metaphysical not-self, viz. the lungs and the breath.

Therefore the environmental context in which the majority of people live and work has been officially denied the possibility of deity in relation to itself, but either expected to make do with lesser and irrelevant deities more applicable to the Christian tradition or to the Judeo-Eastern sensual alternatives to that in a variety of alpha extrapolations from the Cosmos or, worse still, get along without any relevant religious commitment at all, unofficial exceptions to the rule notwithstanding.

Now the reason why it has been expected to live without its own religious commitment and level of cultural sensibility is because the existence of the sensual deities in both civilized and natural frameworks, depending on the Testament, tends to preclude the coming to pass of this ultimate level of sensible deity, since where there is cultural beauty and/or ugliness, as in the alpha positions of both the New and Old Testaments, there can be no cultural falsity and/or truth, but especially no truth in relation to the sensible form of organic supremacy that requires an urban precondition and justification for its omega-oriented unfolding.

Therefore the great majority of people, who happen to live in the city, are denied, whether directly or indirectly, what even the humblest or stupidest of country-dwellers can take for granted - namely a relevant order of deity to the environment in which he lives. And this means that not only are the majority of latter-day people deprived of an official encouragement to develop psychic freedom over natural determinism in sensibly male hegemonies, but that they are beholden to powers or deities symbolic of the very converse of this, namely of natural freedom over psychic determinism, and therefore rendered subordinate to un-Christian values whose applicability is more rural than urban and only valid, in consequence, to a comparatively small minority of people who happen to live in rural-type environments.

This is one of the most - perhaps the most - paradoxical features of our age, and it may go some way towards explaining why the sensible environmental contexts in which most people now live are still beholden to criteria and technologies owing more to sensuality than to sensibility, even without overt religious associations or connotations, when these contexts are precisely that in which a sensible alternative to such sensuality is most logically feasible.

Be that as it may, the time has surely come to address this problem, this paradox, and to move towards a framework in which, through democratic methods, the cities are granted a chance to come into their religious and cultural own and to consign, in the event of a majority mandate for the reign of cultural truth through religious sovereignty, all irrelevant deities, barring those which can be sensibly reformulated in keeping with the phenomenal/noumenal pluralism of my projected triadic Beyond (as described in previous texts), to the rubbish heap of religious history, along with the Testaments which still grant them credence and still exist, constitutionally and institutionally, as obstacles not only to progressive change but in denial, implicitly or otherwise, of the indubitable reality of an urban environmental pre-eminence such that justifies the coming of culture to a sensible head.

Since I have discussed the terms and means by which this coming of the city into its religious own with cultural truth, aided and abetted by service from racial beauty in the administrative aside to a triadic Beyond in which new forms of civilized knowledge and generative strength would also be accorded a special place in the overall structure of this New Order of sensible Civilization, which in previous texts has been equated with 'Kingdom Come', I shall not waste either mine or the reader's time with further discussion of them here in what is, after all, something of a definitive and conclusive text.

But it is evident that the time has at last arrived whereby the final form of sensible Civilization is ready to materialize and stake its claim on the attentions of humanity, since the majority of people now live and work in contexts in which such a claim is fully justified, and through which the highest order of psychic freedom can come into its own, as natural determinism is sustained on both phenomenal and, especially, noumenal terms, or terms owing more to transcendentalism than to humanism, to metaphysics than to physics.

But we must not forget that any move towards salvation in wisdom and holiness by males must be earned by the repudiation of cultural beauty and civilized strength to which the twin follies of racial truth and generative knowledge have deferred, and therefore by the correlative damnation of females from the blessed hegemonies of evil and clearness to the natural constraints of goodness and unclearness, without which no salvation for males is ultimately possible.

For if males are to progress from sensuality to sensibility, as from the folly of generative and racial enslavement of self in sensual knowledge and truth to the wisdom of civilized and cultural freedom of self in sensible knowledge and truth, then the price of this is the regression of females from sensuality to sensibility, as from the evil of civilized and cultural freedom of not-self in sensual strength and beauty to the goodness of generative and racial enslavement of not-self in sensible strength and beauty. For if males are to be free then females must be bound, whether noumenally in repetitive time or phenomenally in massed mass, heart or womb.

For if females remain free on the necessarily natural terms that characterizes the primacy of not-self over self in response to the objectivity of a vacuous precondition, whether metachemical or chemical, then males will continue to be bound in their selves, whether phenomenal or noumenal, lower-class or upper-class, physical or metaphysical, and in no position to develop civilization and culture to their utmost sensible extents.

But if they elect for deliverance from psychic determinism under a female hegemony to the vegetative or airy heights in voluminous volume or spaced space of psychic freedom, then they will experience that pleasure or joy, according to subjective element and denominational entitlement (as discussed in previous texts), which comes from knowing or being true to their selves, whether phenomenal or noumenal, masculine or divine, and return to their rightful high estate in the freedom and dignity of self.

For males, remember, are creatures for whom self takes precedence over not-self in response to the subjectivity of a plenumous precondition, the precondition not of a nothingness but of a somethingness, not of a XX chromosomal negativity but of an XY chromosomal positivity, yet only in the Y of the sensibly metaphysical self, so to speak, wherein the protino is king, will that positivity actually attain to its maximum level, its true peak, and be joyfully at one with the self-of-selves, the soul.

That is the road to the 'Kingdom of God', and in that 'Kingdom' Heaven is revealed to him who gains admittance there and comes face to face with his true self in the joyfully supreme being of inner metaphysical essence. That is the omega point of the self, and he who attains to it attains to a psychic point beyond the taking grace of his ego and superior even to anything that the will and spirit, duly transmuted into mind and subspirit, of the relevant not-self can do or give from the bound sinfulness of an ultimate nature, sensibly metaphysical.

For they are akin, in lungs and breath, to the secondary God and Heaven of God-the-Wise-Father and Heaven-the-Holy-Spirit, whereas the inner metaphysical self is the throne of the primary God and Heaven of God-the-Wise-Son and Heaven-the-Holy-Soul, and it is only by implicitly forgiving and, thus, utilizing the (sub)natural sinfulness of the sensibly metaphysical not-self that the inherent psychic grace of the relevant self can attain to its maximum of freedom in the (sub)conscious joy of an ultimate beingfulness, the raison d'être of the supreme religious process whereby God-the-Wise-Son achieves, through transcendental meditation, his psychic redemption and resurrection in Heaven-the-Holy-Soul, thereby attaining to the true goal of inner metaphysical life which, in the subjectivity of its noumenal absolutism, is eternal, and subject, moreover, to a cyclical recurrence wherein the self must return to its egocentric fulcrum before plunging anew into the will and spirit of the correlative not-self in the interests of self-redemption in the soul.

But just as anything connected with the noumenal Son or God is eternal compared with the vegetative temporality of that which applies to the phenomenal Son, a Son-of-Man, so is the noumenal Father eternal compared with the vegetative temporality of the phenomenal Father, a Father-of-Man, and this whether in relation to the sensuality or to the sensibility of either context.

Now the outer Father, in general sensual terms, is ever a context of not-self for males to be saved from, whether on the phenomenal axis of mass-volume subjectivity, wherein salvation is from phallus to brain, or on the noumenal axis of time-space subjectivity, wherein salvation is from ears to lungs, and the sensible sinfulness of the inner Father, whether temporal or eternal, is accordingly something to be utilized by the inner Son, whether manly or godly, in the interests of his psychic redemption and resurrection, since such sinfulness is no-less wise than the Son's, albeit in relation to bound nature rather than to free psyche, and thus of a secondary order of wisdom.

That much is clear, one might almost say say-evident, though the important distinction between the temporal and eternal forms of both the Father and the Son, whether outer or inner, is crucial to an understanding of the differences between the phenomenal and noumenal axes of male subjectivity, since where the temporal only has reference to man and the earth, whether in the sensuality of folly and unholiness or in the sensibility of wisdom and holiness, the reference of the eternal is to God and Heaven, again whether in the folly and unholiness of the sensual manifestations of metaphysical self and not-self or, through salvation from them, in the wisdom and holiness of the sensible manifestations of metaphysical self and not-self, psyche and nature, primary inner God/Heaven and secondary inner God/Heaven.

For the self always takes precedence over the not-self, psyche over nature, with males, and never more so than in sensibility, whether with an egocentric bias, as in physics, or with a soulful (psychocentric) bias, as in metaphysics. But, in the decadence of Western civilization, such a precedence has of course been called into question and often ridiculed and negated in the female hegemonies characterizing sensuality, whereby not-self takes precedence over self, nature over psyche, whether with an instinctual bias towards the will, as in metachemistry, or with a spiritual bias, as in chemistry, and to such an extent that the self has often been lost sight of and effectively denied any meaningful existence.

Consequently the type of Civilization that has developed around female hegemonies on both noumenal and phenomenal terms tends to act and behave with such a bias for the not-self - and the metachemical and chemical not-selves above all - over the self that selflessness has been more or less taken for granted and accorded a pre-eminent position from standpoints grounded in free nature and conditioning, whether directly or indirectly, psychic determinism, the will-conditioned id tending to war on the soul and effectively negate its existence, while the spirit-conditioned superego has tended to war on the ego and likewise negate the existence of that, in consequence of which belief in the soul, and therefore in an Afterlife, has been undermined, while belief in the ego has been castigated and denigrated through terms like 'ego tripping', 'egotistical', and so on, as though something to be held against the person - usually male - in view of its selfish orientation, or orientation towards the self.

Therefore the egocentric person has been no less at variance with the nature of the times than the soulful person, even though the self continues to exist, even in sensuality, as also with females, albeit on a much more deterministic basis owing to the free nature, the 'matter over mind', in greater prevalence below psyche, a nature that breeds its own paradoxical and more brutal kind of 'selfishness' in both phenomenal and noumenal contexts.

However that may be, the prevalence of not-self over self with female hegemonies, fuelled and maintained by public-spirited ideologies like Socialism and Feminism, has ensured an unhealthy disrespect for self on both intellectual and emotional, egocentric and soulful levels, and the unfortunate result is that a society has developed around the cathode-ray tube (CRT) and other vacuous technologies and realities that, far from believing in the self, seek to belittle and negate it, with a consequence that people have blindly and ignorantly died in the mistaken belief that they will not have to experience an afterlife in which one comes face to face, as it were, with the self, and with a self that has mysteriously 'come alive' in the 'eternity' of soulful illumination.

Deferring to media rooted in vacuums and often purveying correlatively vacuous material, they have behaved as though the self didn't exist or, at any rate, only on the necessarily deterministic terms of id and superego, and consequently that when one died there would be no afterlife experience but simply darkness, as one lost consciousness and slid into nothingness, in the void of death. The natural body was rightly deemed to have perished with death, and the self, or such modified and subordinate self as is compatible with psychic determinism, along with it, so that there would be no ill-consequences for anyone opting for cremation as opposed to burial, for disposal of his corpse on suitably modern, secular terms rather than in relation to a more ecclesiastic tradition owing much more to the teachings of the Christian Church and belief in the immortality of the soul than to CRT-type technologies.

How else to explain the audacity with which so many 'modern' people go blindly to the crematorium as though the self didn't exist or didn't continue to exist on a higher, or soulful, level within the corpse and would not suffer adversely in consequence of being subjected to intense heat from the raging furnace whose business it was to incinerate and totally reduce everything to a heap of ashes? Would a truly self-respecting person, with Christian or more than Christian belief in the self and its posthumous immortality, permit of such a terrible fate, a fate that effectively damns the self, the illuminated brain stem and spinal column of the central nervous system, to the most excruciating agony it could ever know? I do not think so!

Nor is wisdom after the event of any consolation to the deceased! For what logic is there to scattering the deceased's remains, his ashes, over the ground or whatever in some pseudo-religious ceremony, and ostensibly in certain hope of the resurrection through the Lord Jesus Christ, when the soulful resurrection of the self had already happened and been so brutally 'gate-crashed' and immortally undermined through crematorial incineration? Somehow such people have completely missed the point and duly misunderstood the terms and nature of resurrection - at least as it applies to the self in relation to death and to what has been ordained to psyche from the outset in consequence of the cessation of bodily functions.

But, then, the more representatively 'modern' people, with their secular criteria and technological conditioning, can hardly be expected to get it, to understand the immortality of the self in relation to a universal afterlife in which, bereft of functioning organs to manipulate or otherwise address, the central nervous system turns upon itself and comes alive in the most radiant soul of inward self-consuming, before subsiding towards eventual senescence and expiration in the darkness of extensive decomposition.

It may even be that such a process does not take place for everybody, and that only metachemical and, especially, metaphysical selves, being noumenal and therefore closer to eternity, achieve anything like a protracted afterlife, albeit from opposite standpoints, while those of lesser mortals, who are properly mortal in their phenomenal temporality, simply expire more quickly, like pop as against classical music, given their chemical or physical dispositions. If so, then there may be a class bias as to whether one opts for cremation or burial, for comparatively swift destruction or gradual decomposition.

Whatever the case, the reality of the crematorium is unlikely to go away; for secular modernity has called it into existence in the first place, and the sensual bias of that order of Civilization, no matter how morally false or undesirable from a sensible standpoint, an omega standpoint, is here to stay, in one form or another, until replaced or superseded by a sensible counterpart - in short, by sensible Civilization acting beyond the sensual limitations of the civilized present to a new and altogether superior level of artificiality which, in the synthetic transmutation of afterlife experience on a cyborg-to-post-human basis, will permit of a viable alternative not only to the terrible judgements of crematorial modernity, but to the traditional limitations of both Heathen and Christian burial, the latter of which, though arguably more civilized than natural, indubitably owes more to the relativistic environmental traditions of Christian suburbia than to the supra-Christian environmental absolutism of the urban present.

People die and their corpses are disposed of - exceptions to the rule, whether at sea or in tombs - notwithstanding - in one of two ways: either by burial or by incineration, the one arguably more ecclesiastical and the other more secular.

For it does seem that, for Western people, the options are simply between the Christian tradition and the non-Christian present; between the earthy disposal of sensible Civilization in relation, by and large, to the temporal Son/Mother, and the fiery disposal of sensual Civilization in like relation to the eternal Daughter/Father - in short, between alternatives that strangely parallel either suburban sensibility or, up and back from that, rural sensuality, phenomenal subjectivity or noumenal objectivity.

Be that as it may, one thing we can be sure of is that burial, whether strictly Christian or otherwise, is a luxury that belongs more to the ecclesiastic past than to the secular present, and that while it is still possible and even morally laudable to be buried, the future prospects of this method of disposal and/or respect for the dead, with implications of afterlife experience in the self, cannot be too good, in view not only of the entrenchment of secular values but of the shrinking availability of suitable land in a society which is becoming ever more subject to the pressures of commercial expropriation and exploitation even without American influence, and in which space is scarcer and more sought-after, more commercially precious, than ever before, notwithstanding the increase in populations and greater degree of multiracial cosmopolitanism which, with correlative ethnic distinctions, further complicate an already complicated situation, reducing respect for traditional criteria and conducing towards a more secular outlook.

In short, commercial pressures in relation to larger populations will continue to impact on land and life to such an extent that, even without outside take-overs of the sort that result in a more profitable enterprise on a given area of land, the cost of burial will continue to rise and drive more and more people towards the crematorium, towards that grisly fate for the self which, no matter how scientifically efficacious, few people with any degree of sensibility, Christian or otherwise, could possibly wish on either themselves or their relatives.

So what is the solution? The temporal Son, in the sensible-to-sensual decadence of Western civilization, has given way to the eternal Father, the phenomenal omega to the noumenal alpha, and the grisly pall of smoking crematoria now hangs over the land from a standpoint effectively rooted in the hell of raging flame, in a context owing more to the alpha of an absolute manifestation of sensual Civilization than to the omega of a relative manifestation of sensible Civilization, and therefore one that is effectively antithetical to, or the polar opposite of, the omega point of ... the city, which we have argued to be the absolute manifestation of sensible Civilization - in short, the omega-of-omegas.

But the city has still not come into its religious prime, as noted earlier, and therefore it is bereft of both an official religious commitment, centred on and led by transcendental meditation, and an alternative approach to death than that applying in both the burial and crematorial contexts of the suburban omega and the rural alpha. The vegetativeness, or earthiness, of humanism has been effectively overhauled and even eclipsed by fundamentalism, but the overhauling of fundamentalism by transcendentalism, of fire by air, has not yet taken place, and consequently no alternative approach to death such that, rather than disposing of corpses at the expense of the self, affirms the self at the expense of the not-self, psyche at the expense of nature, immortal life at the expense of mortal death (and on equivalently noumenal and eternal terms), has or could be officially sanctioned, no matter how desirable it may be from the standpoint of higher life and a sensible respect for its capacity to generate afterlife experiences of the kind that tradition has equated with Heaven.

In short, until the reign of the eternal Son comes to pass in relation to 'Kingdom Come', and in consequence of a democratically expressed majority mandate for religious sovereignty by the relevant electorates at that juncture in time which, through the most paradoxical of elections, I have eschatologically equated with Judgement, there can be no noumenal alternative to crematorial fundamentalism, and therefore no transcendental possibility of the transcendence of earthly burial in an order of sensible Civilization that affirms Eternal Life from the standpoint of a cyborg-to-post-human transmutation of human kind, in keeping with the hegemony of transcendentalism over humanism, not to mention feminine nonconformism, as the coupling of this revolutionary situation with the traditional dynamism of Western civilization leads mankind beyond itself to a prospect infinitely open to evolutionary refinements, and to refinements of the sort that are bound to culminate in an omega point and/or points which lie even beyond the Earth in centres set in space at an antithetical remove, as it were, not so much from the Naturalism of the Cosmos, whether alpha or omega, sensual or sensible, as from the sensual Civilization of secular modernity, in which the exploration and colonization of space from an objective standpoint takes precedence over any sensible alternative, or prospect of the subjective kind we have in mind.

Therefore not until the coming to pass of 'Kingdom Come' as the religious empowerment and vindication primarily of the city, of urban sensibility, will such a celestial prospect loom above the horizon of mankind, like a beacon of free psyche come to deliver them from the darkness of natural freedom and liberate them not only from the crimes and sins of the sensually-dominated triangular present, whether inverted (Protestant) or perpendicular (Catholic), but also from the awful prospect of crematorial self-abasement and annihilation through a religious lead that will ensure, ultimately, that no-one and nobody dies in the flesh but only to the flesh, as technology is brought to bear on the transmutation of mankind, the 'overcoming' of mankind, to use a Nietzschean expression, in the interests of Eternity, whether spiritually, intellectually, or soulfully, according to the elemental tier of my projected triadic Beyond and its scope, respecting class and gender, for infinite transmutation towards the utmost omega points.

For we can no longer look to the Beyond solely in Christian terms or take our entitlement to or expectation of such a Beyond for granted. The only Beyond that we can be sure of, in the future, is the one that we construct for ourselves in the development of Civilization along ever more sensible lines, such that removes the threat or even inevitability of excruciating torment in the corpse-devouring crematoria of the self-denying present.

Therefore the concept and even reality of a Beyond could come back onto the agenda, as Civilization moves towards an omega-oriented culmination in sensible fulfilment of human potential, but only if the chosen electorates are granted the opportunity to vote for religious sovereignty and, in the event of a majority mandate, thereby abandon everything that keeps them tied to the criminal and sinful powers of the alpha-slavering present.

Sensuality will not hand sensibility to one on a plate, and if, in accordance with the overwhelming evidence of urban life and growth, the emphasis is to be returned, on a higher basis than existed in the suburban past, to a sensible rule under a male hegemony, in which psychic freedom conditioning natural determinism is the prevailing concept of liberty, then people - and urban people above all - will have to act responsibly and determinedly in the interests of the maturation of Civilization towards a noumenal peak in the omega point of cultural truth.

For the official endorsement of cultural truth, as germane to the top tier of our projected triadic Beyond, will necessitate the dethronement of cultural beauty from its hegemonic perch in noumenal objectivity, as those males, avowedly divine, who were subjected to its absolutely evil rule in the noumenal alpha-point of sensual Civilization turn from the folly of their racial truth and embrace cultural truth, without which no metaphysical salvation from psychic determinism to psychic freedom will be possible for them, and no correlative damnation of diabolic females from cultural beauty to racial beauty as the metachemical counterpart, in absolute goodness and unclearness, to the absolute wisdom and holiness of metaphysical perfection.

And even the official endorsement of a new manifestation of civilized knowledge, as germane to the middle tier of our projected triadic Beyond, will necessitate the dethronement of civilized strength from its hegemonic perch in phenomenal objectivity, as those males, avowedly masculine, who were subjected to its relatively evil rule in the phenomenal alpha-point of sensual Civilization turn from the folly of their generative knowledge and embrace civilized knowledge, without which no physical salvation from psychic determinism to psychic freedom will be possible for them, and no correlative damnation of feminine females from civilized strength to generative strength as the chemical counterpart, in relative goodness and unclearness, to the relative wisdom and holiness of physical perfection.

Thus should the triadic Beyond take shape for Catholics above and for Protestants, both Anglicans and Nonconformists, below, as well as in relation, in the wider framework of 'Kingdom Come', to an administrative aside composed of the metachemically sensible, not least of all in terms of categories of the noumenally damned who may be other than hard-line Catholic fundamentalists, as, for example, Jehovah Witnesses, as discussed in a previous text.

But whether one's predestined denominational fate is to be saved or damned to the triadic Beyond, together with the correlative subsections thereof, that is the only Beyond which offers one a viable alternative to both the limitations of Christian burial and the paganistic excesses of cremation, even if the development of a truly eternal mode of life will take several generations or even centuries to get properly under way, in view of the pharmacological, epistemological, and ontological complexities of the issues involved on all three planes of Eternity - mass, volume, and space - not to mention the technological complexities issuing from the administrative aside in the context of sensible time, which would be reconciled, under Messianic transmutation, to the service of the Eternal.

But where there is a will there is of course a way, and people would know that fate was in their hands and that they would have the right, under religious sovereignty, to make things better for themselves in accordance with the wisdom of divine guidance, meaning that which stems from these teachings (effectively of the Second Coming) and has no bearing whatsoever on traditional concepts of God, least of all those that, rooted in crass Creatorism, would enslave to psychic determinism from a base in natural freedom!

They will know, too, that wise God is both universal and personal, of the metaphysical self and not-self, the Son and Father, the ego of sensible truthful psyche and the will of sensible truthful nature in the inner godly metaphysical contexts, and that holy Heaven is both universal and personal also, of the metaphysical self and not-self, the soul of sensible joyful psyche and the spirit of sensible joyful nature in the inner heavenly metaphysical contexts, so that there are in effect two Gods and two Heavens which are alone absolutely wise and absolutely holy in the inner contexts of sensible metaphysics, where the grace of the self is maximized and the sin of the not-self minimized, whether in relation to truth and joy on primary (self) or secondary (not-self) terms.

And down below, in the middle tier of the triadic Beyond, they will know that wise Man is both universal and personal, of the physical self and not-self, the Son and Father, the ego of sensible knowledgeable psyche and the will of sensible knowledgeable nature in the inner manly physical contexts, and that holy Earth is both universal and personal also, of the physical self and not-self, the soul of sensible pleasurable psyche and the spirit of sensible pleasurable nature in the inner earthly physical contexts, so that there are in effect two Men and two Earths which are alone relatively wise and relatively holy in the inner contexts of sensible physics, where the grace of the self is maximized and the sin of the not-self minimized, whether in relation to knowledge and pleasure on primary (self) or secondary (not-self) terms.

They will learn all this and more, as both the metaphysical and physical modes of the universal and personal stake their respective sensible claims on gods and men, and even the punishingly polyversal psyches and criminally impersonal natures of females, whether diabolic or feminine, metachemical or chemical, are brought under the influence of psychic freedom and natural determinism to such an extent that they become more akin, in shadow-like vein, to the universal selves and personal not-selves of males, for whom grace and sin are the respective psychic and natural attributes.

But it will take time, much time, and the writer of these pages can afford to wait for men, women, and gods to catch up with him and join him in the building of 'Kingdom Come' and the advancement of Eternal Life in the manners described.

And, like Christians before him, who crossed themselves in symbolic allegiance to the self, the brain stem and spinal column, conceived from a sensibly physical standpoint, so, as a self-proclaimed sensible transcendentalist for whom the ideological philosophy of Social Transcendentalism is the logical successor to Christianity, he will 'subcross' himself from time to time in curvilinear variation on the sign of the Cross, in order to remind himself of the significance of the self conceived from a sensibly metaphysical standpoint, as that which is most essential to life and guarantor, through heavenly soul, of the utmost being - the joyful being of a soul supreme.

APPENDIX

Consider well the status of strength and knowledge down in between beauty and truth or, conversely, the status of beauty and truth up either side of strength and knowledge.

Consider well the status of pride and pleasure down in between love and joy or, conversely, the status of love and joy up either side of pride and pleasure.

Consider well the status of women and men down in between devils and gods or, conversely, the status of devils and gods up either side of women and men.

Consider well the status of femininity and masculinity down in between devility and divinity or, conversely, the status of devility and divinity up either side of femininity and masculinity.

Consider well the status of purgatory and the earth down in between hell and heaven or, conversely, the status of hell and heaven up either side of purgatory and the earth.

Consider well the status of molecular particles and wavicles down in between elemental particles and wavicles or, conversely, the status of elemental particles and wavicles up either side of molecular particles and wavicles.

Consider well the status of electrons and neutrons down in between photons and protons or, conversely, the status of photons and protons up either side of electrons and neutrons.

Consider well the status of water and vegetation (earth) down in between fire and air or, conversely, the status of fire and air up either side of water and vegetation.

Consider well the status of volume and mass down in between time and space or, conversely, the status of time and space up either side of volume and mass.

Consider well the status of sculpture and literature down in between art and music or, conversely, the status of art and music up either side of sculpture and literature.

Consider well the status of descending and ascending diagonals down in between horizontal and vertical lines or, conversely, the status of horizontal and vertical lines up either side of descending and ascending diagonals.

Consider well the status of sitting and kneeling down in between lying and standing or, conversely, the status of lying and standing up either side of sitting and kneeling.

Consider well the status of punishment and sin down in between crime and grace or, conversely, the status of crime and grace up either side of punishment and sin.

Consider well the status of goodness and folly down in between evil and wisdom or, conversely, the status of evil and wisdom up either side of goodness and folly.

Consider well the status of unclearness and unholiness down in between clearness and holiness or, conversely, the status of clearness and holiness up either side of unclearness and unholiness.

Consider well the status of giving and taking down in between doing and being or, conversely, the status of doing and being up either side of giving and taking.

Consider well the status of chemistry and physics down in between metachemistry and metaphysics or, conversely, the status of metachemistry and metaphysics up either side of chemistry and physics.

Consider well the status of spirit and ego down in between will and soul or, conversely, the status of will and soul up either side of spirit and ego.

Consider well the status of glory and form down in between power and content(ment) or, conversely, the status of power and content(ment) up either side of glory and form.

Consider well the status of realism and naturalism down in between materialism and idealism or, conversely, the status of materialism and idealism up either side of realism and naturalism.

Consider well the status of nonconformism and humanism down in between fundamentalism and transcendentalism or, conversely, the status of fundamentalism and transcendentalism up either side of nonconformism and humanism.

Consider well the status of radios and stereos down in between televisions and computers or, conversely, the status of televisions and computers up either side of radios and stereos.

Consider well the status of audio cassettes and compact discs (CDs) down in between video cassettes and digital versatile discs (DVDs) or, conversely, the status of video cassettes and digital versatile discs up either side of audio cassettes and compact discs.

Consider well the status of plays and novels down in between poems and essays or, conversely, the status of poems and essays up either side of plays and novels.

Consider well the status of drama and fiction down in between poetry and philosophy or, conversely, the status of poetry and philosophy up either side of drama and fiction.

Consider well the status of speaking and writing down in between reading and thinking or, conversely, the status of reading and thinking up either side of speaking and writing.

Consider well the status of quantity and quality down in between appearance and essence or, conversely, the status of appearance and essence up either side of quantity and quality.

Consider well the status of phenomenal objectivity and subjectivity down in between noumenal objectivity and subjectivity or, conversely, the status of noumenal objectivity and subjectivity up either side of phenomenal objectivity and subjectivity.

Consider well the status of generation and civilization down in between race and culture or, conversely, the status of race and culture up either side of generation and civilization.

Consider well the status of village and town down in between farm and city or, conversely, the status of farm and city up either side of village and town.

Consider well the status of darkness and heaviness down in between brightness and lightness or, conversely, the status of brightness and lightness up either side of darkness and heaviness.

Consider well the status of coldness and hardness down in between hotness and softness or, conversely, the status of hotness and softness up either side of coldness and hardness.

Consider well the status of politics and economics down in between science and religion or, conversely, the status of science and religion up either side of politics and economics.

Consider well the status of winter and spring down in between summer and autumn or, conversely, the status of summer and autumn up either side of winter and spring.

Consider well the status of the supernatural and natural down in between the unnatural and subnatural or, conversely, the status of the unnatural and subnatural up either side of the supernatural and natural.

Consider well the status of the superconscious and conscious down in between the unconscious and subconscious or, conversely, the status of the unconscious and subconscious up either side of the superconscious and conscious.

Consider well the status of skirts and pants down in between dresses and zippersuits or, conversely, the status of dresses and zippersuits up either side of skirts and pants.

Consider well the status of harmony and melody down in between rhythm and pitch or, conversely, the status of rhythm and pitch up either side of harmony and melody.

Consider well the status of free nature and natural determinism down in between psychic determinism and free psyche or, conversely, the status of psychic determinism and free psyche up either side of free nature and natural determinism.

Consider well the status of the mother and father down in between the daughter and son or, conversely, the status of the daughter and son up either side of the mother and father.

Consider well the status of weakness and ignorance down in between ugliness and falsity or, conversely, the status of ugliness and falsity up either side of weakness and ignorance.

Consider well the status of humility and pain down in between hatred and woe or, conversely, the status of hatred and woe up either side of humility and pain.

Consider well the status of promiscuity and barbarism down in between tribalism and philistinism or, conversely, the status of tribalism and philistinism up either side of promiscuity and barbarism.

Consider well the status of antiwomen and antimen down in between antidevils and antigods or, conversely, the status of antidevils and antigods up either side of antiwomen and antimen.

Consider well the status of woodlands and lakes down in between grasslands and caves or, conversely, the status of grasslands and caves up either side of woodlands and lakes.

Consider well the status of impersonality and personality down in between polyversality and universality or, conversely, the status of polyversality and universality up either side of impersonality and personality.

Consider well the status of pianos and strings down in between percussion and wind or, conversely, the status of percussion and wind up either side of pianos and strings.

Consider well the status of keyboards and guitars down in between drums and brass or, conversely, the status of drums and brass up either side of keyboards and guitars.

Consider well the status of operas and symphonies down in between ballets and concertos or, conversely, the status of ballets and concertos up either side of operas and symphonies.

Consider well the status of pop and rock down in between jazz and folk or, conversely, the status of jazz and folk up either side of pop and rock.

Consider well the status of watercolours and engravings down in between paintings and drawings or, conversely, the status of paintings and drawings up either side of watercolours and engravings.

Consider well the status of figures and busts down in between bas-reliefs and carvings or, conversely, the status of bas-reliefs and carvings up either side of figures and busts.

Consider well the status of sculptors and writers down in between artists and musicians or, conversely, the status of artists and musicians up either side of sculptors and writers.

Consider well the status of fish and animals down in between insects and birds or, conversely, the status of insects and birds up either side of fish and animals.

Consider well the status of concrete impressionism and expressionism down in between abstract impressionism and expressionism or, conversely, the status of abstract impressionism and expressionism up either side of concrete impressionism and expressionism.

Consider well the status of collectivism and competition down in between individualism and co-operation or, conversely, the status of individualism and co-operation up either side of collectivism and competition.

Consider well the status of rectangles and ellipses down in between quadrangles and circles or, conversely, the status of quadrangles and circles up either side of rectangles and ellipses.

Consider well the status of oblongs and ovals down in between cubes and spheres or, conversely, the status of cubes and spheres up either side of oblongs and ovals.

Consider well the status of slowness and loudness down in between quickness and quietness or, conversely, the status of quickness and quietness up either side of slowness and loudness.

Consider well the status of boiled and baked food down in between fried and grilled food or, conversely, the status of fried and grilled food up either side of boiled and baked food.

Consider well the status of mind/subspirit determinism down in between ego/soul freedom or, conversely, the status of ego/soul freedom up either side of mind/subspirit determinism.

Consider well the status of will/spirit freedom down in between id/superego determinism or, conversely, the status of id/superego determinism up either side of will/spirit freedom.

Consider well the status of phenomenal analytic and synthetic down in between noumenal analytic and synthetic or, conversely, the status of noumenal analytic and synthetic up either side of phenomenal analytic and synthetic.

Consider well the status of subrural and suburban down in between rural and urban or, conversely, the status of rural and urban up either side of subrural and suburban.

Consider well the status of boiled and scrambled eggs down in between fried and poached eggs or, conversely, the status of fried and poached eggs up either side of boiled and scrambled eggs.

Consider well the status of political collectivism and economic competitiveness down in between scientific individualism and religious co-operativeness or, conversely, the status of scientific individualism and religious co-operativeness up either side of political collectivism and economic competitiveness.

Consider well the status of sea and land travel down in between rail and air travel or, conversely, the status of rail and air travel up either side of sea and land travel.

Consider well the status of moderate left and right down in between extreme left and right or, conversely, the status of extreme left and right up either side of moderate left and right.

Consider well the status of relative libertarianism and conservatism down in between absolute libertarianism and conservatism or, conversely, the status of absolute libertarianism and conservatism up either side of relative libertarianism and conservatism.

Consider well the status of youth and life down in between birth and death or, conversely, the status of birth and death up either side of youth and life.

Consider well the status of sport and sex down in between war and peace or, conversely, the status of war and peace up either side of sport and sex.

Consider well the status of polytheism and pantheism down in between monotheism and atheism or, conversely, the status of monotheism and atheism up either side of polytheism and pantheism.

Consider well the status of socialism and capitalism down in between communism and corporatism or, conversely, the status of communism and corporatism up either side of socialism and capitalism.

Consider well the status of marines and infantry down in between mechanized and paras or, conversely, the status of mechanized and paras up either side of marines and infantry.

Consider well the status of the lunar and planetary down in between the stellar and solar or, conversely, the status of the lunar and planetary up either side of the stellar and solar.

Consider well the status of republicanism and (parliamentary) liberalism down in between totalitarianism and authoritarianism or, conversely, the status of totalitarianism and authoritarianism up either side of republicanism and (parliamentary) liberalism.

Consider well the status of tasting and touching down in between seeing and hearing or, conversely, the status of seeing and hearing up either side of tasting and touching.

Consider well the status of drinking and eating down in between smoking and sniffing or, conversely, the status of smoking and sniffing up either side of drinking and eating.

Consider well the status of crying and laughing down in between scowling and smiling or, conversely, the status of scowling and smiling up either side of crying and laughing.

Consider well the status of fact and fiction down in between illusion and truth or, conversely, the status of illusion and truth up either side of fact and fiction.

Consider well the status of backstroke and front crawl (freestyle) down in between breaststroke and butterfly or, conversely, the status of breaststroke and butterfly up either side of backstroke and front crawl.

Consider well the status of the tongue and/or womb and the phallus and/or brain down in between the eyes and/or heart and the ears and/or lungs or, conversely, the status of the eyes and/or heart and the ears and/or lungs up either side of the tongue and/or womb and the phallus and/or brain.

Consider well the status of saliva and/or amniotic fluid and sperm and/or thought down in between optic rays and/or blood and airwaves and/or breath or, conversely, the status of optic rays and/or blood and airwaves and/or breath up either side of saliva and/or amniotic fluid and sperm and/or thought.

Consider well the status of antipurgatory and anti-earth down in between antihell and antiheaven or, conversely, the status of antihell and antiheaven up either side of antipurgatory and anti-earth.

Consider well the status of the pharmacological and epistemological down in between the technological and ontological or, conversely, the status of the technological and ontological up either side of the pharmacological and epistemological.

Consider well the status of molecular electron/electrino and neutron/neutrino particles and wavicles down in between elemental photon/photino and proton/protino particles and wavicles or, conversely, the status of elemental photon/photino and proton/protino particles and wavicles up either side of molecular electron/electrino and neutron/neutrino particles and wavicles.

Consider well the status of evil and/or good women and foolish and/or wise men down in between evil and/or good devils and foolish and/or wise gods or, conversely, the status of evil and/or good devils and foolish and/or wise gods up either side of evil and/or good women and foolish and/or wise men.

Consider well the status of clear and/or unclear purgatories and unholy and/or holy earths down in between clear and/or unclear hells and unholy and/or holy heavens or, conversely, the status of clear and/or unclear hells and unholy and/or holy heavens up either side of clear and/or unclear purgatories and unholy and/or holy earths.

Consider well the status of chemically impersonal and physically personal nature down in between metachemically impersonal and metaphysically personal nature or, conversely, the status of metachemically impersonal and metaphysically personal nature up either side of chemically impersonal and physically personal nature.

Consider well the status of chemically polyversal and physically universal psyche down in between metachemically polyversal and metaphysically universal psyche or, conversely, the status of metachemically polyversal and metaphysically universal psyche up either side of chemically polyversal and physically universal psyche.

Consider well the status of the phenomenal forms of chemistry and physics down in between the phenomenal forms of metachemistry and metaphysics or, conversely, the status of the phenomenal forms of metachemistry and metaphysics up either side of the phenomenal forms of chemistry and physics.

Consider well the status of the noumenal modes of chemistry and physics down in between the noumenal modes of metachemistry and metaphysics or, conversely, the status of the noumenal modes of metachemistry and metaphysics up either side of the noumenal modes of chemistry and physics.

Consider well the status of the chemical and physical forms of not-self down in between the metachemical and metaphysical forms of not-self or, conversely, the status of the metachemical and metaphysical forms of not-self up either side of the chemical and physical forms of not-self.

Consider well the status of the chemical and physical modes of self down in between the metachemical and metaphysical modes of self or, conversely, the status of the metachemical and metaphysical modes of self up either side of the chemical and physical modes of self.

Consider well the status of the supernatural and natural forms of the phenomenal down in between the unnatural and subnatural forms of the phenomenal or, conversely, the status of the unnatural and subnatural forms of the phenomenal up either side of the supernatural and natural forms of the phenomenal.

Consider well the status of the superconscious and conscious modes of the noumenal down in between the unconscious and subconscious modes of the noumenal or, conversely, the status of the unconscious and subconscious modes of the noumenal up either side of the superconscious and conscious modes of the noumenal.

Consider well the status of the supernatural and natural phenomena of the not-self down in between the unnatural and subnatural phenomena of the not-self or, conversely, the status of the unnatural and subnatural phenomena of the not-self up either side of the supernatural and natural phenomena of the not-self.

Consider well the status of the superconscious and conscious noumena of the self down in between the unconscious and subconscious noumena of the self or, conversely, the status of the unconscious and subconscious noumena of the self up either side of the superconscious and conscious noumena of the self.

But do so with class and gender predilections in mind, whether with regard to the standpoints of natural primacy or to those of civilized supremacy, which is to say, whether with respect to Nature or Civilization, depending on the context, so that you remain faithful both to the impersonality and/or personality of yourself (phenomenal) and to the polyversality and/or universality of your self (noumenal).

LONDON 2002 (Revised 2003-08)

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