ANTI-LIFE VIS-À-VIS LIFE IN SENSUALITY AND SENSIBILITY

1. Of course, we must distinguish, here as elsewhere, between the positivity of organic supremacy and the negativity of inorganic primacy, whether in traditional 'natural' terms or with regard to the more artificial and/or synthetic constructs of the urban/technological present, for sentience exists to a greater extent in the former than in the latter.

2. In fact, the latter can detract from our capacity for sentience, making us less alive to ourselves and/or to other people, and correspondingly more akin to the artificial constructs which dominate us, whether environmentally or technologically.

3. Therefore people who value organic supremacy above inorganic primacy, the animate above the inanimate or the sentient above the insentient, will avoid undue exposure to those manifestations of contemporary life which, while not entirely devoid of sentience, are subject to the reign of inorganic primacy to an extent which makes them detrimental to one's personal and/or universal (depending on the plane) well-being.

4. For the consequence of falling victim to such artificial constructs is insanity, whereby the usual positive attitude towards organic supremacy and negative attitude towards inorganic primacy is anti-naturally reversed, and one comes to esteem the latter above the former in one or a number of elemental contexts.

5. Therefore madness lurks in wait for those people who are so besotted with the latest technologies and artificial constructs that they come to prefer them to organic life itself, regarding as beautiful that which, in inorganic reality, is actually ugly, or as strong that which is actually weak, or as knowledgeable that which is actually ignorant, or as true that which is actually false, so that life is turned upside down and inside out, to the detriment of personal and/or universal health.

6. It would not be fanciful to suggest that this lamentably paradoxical state-of-affairs is the mean for a majority of people in contemporary urban - and particularly Western - society, who are drawn to the artificial like moths to a flame or, better, filings to a magnet, and have yet to become disillusioned with the true nature, as it were, of the technological or environmental marvels which increasingly drain them of organic life-energy as they revel in the inorganic energies which emanate from or pertain to the marvels in question.

7. For everything inorganic, even when subject to a crude degree of sentience in either sensuality (outer) or sensibility (inner), has the effect of detracting from one's own life energies and of rendering one less organically aware in consequence, making one 'dead' to all but the technological marvels which daily dominate one.

8. One could say that just as, in general terms, inorganic primacy detracts from organic supremacy, rendering one less positive or, if subject to insanity in consequence of too great a respect for the inorganic, apt to be misguidedly positive about the primal and negative about the supreme, so, in particular terms, materialism detracts from fundamentalism, as metachemical ugliness from metachemical beauty; realism detracts from nonconformism, as chemical weakness from chemical strength; naturalism detracts from humanism, as physical ignorance from physical knowledge; and idealism detracts from transcendentalism, as metaphysical falsity from metaphysical truth.

9. And, taken past a certain point, materialism, realism, naturalism, and idealism not only detract from fundamentalism, nonconformism, humanism, and transcendentalism respectively, but overrule and replace them, arrogating to themselves attributes which appertain to organic supremacy, while simultaneously undermining and dismissing as irrelevant or outmoded that which is properly organic.

10. Yet, in reality, materialism is ugly, realism weak, naturalism ignorant, and idealism false, while fundamentalism is beautiful, nonconformism strong, humanism knowledgeable, and transcendentalism true - at any rate, so long as one is still sane and capable of distinguishing the personal and/or universal from the geologic and/or cosmic, whether traditionally or, more artificially, in relation to contemporary society.

11. Yes, idealism is as much an inorganic threat, in its falsity, to transcendentalism as ... materialism, in its ugliness, to fundamentalism, and the sane noumenal person, whether divinely metaphysical or diabolically metachemical, will not only know how to distinguish the one from the other, but will have them in perspective and live according to his/her organic bias, be it for truth or beauty in sensuality or, preferably (especially from a male standpoint), in sensibility.

12. Likewise, naturalism is as much an inorganic threat, in its ignorance, to humanism as ... realism, in its weakness, to nonconformism, and the sane phenomenal person, whether masculinely physical or femininely chemical, will know how to distinguish the one from the other and live according to his/her organic bias, be it for knowledge or strength in sensuality or, preferably (especially from a male standpoint), in sensibility.