CONSCIOUS AND UNCONSCIOUS

37. The conscious self is that which is supreme and the unconscious self that which is primal in the psyche.

38. Hence there is more positivity to the conscious self and more negativity to the unconscious self, since the former has closer associations with the organic and the latter with the inorganic.

39. Generally speaking, the organic corresponds to supremacy in both phenomenal and noumenal terms, whereas the inorganic corresponds to primacy in both noumenal and phenomenal terms.

40. Thus there is about the supreme, or conscious, self an organic correlation with both the personal and the universal, whereas the primal, or unconscious, self has about it an inorganic correlation with both the cosmic and the geologic.

41. More specifically, there is a subjective phenomenal self, which we may call the physical supreme self, that is organically connected to the personal, and a subjective noumenal self, which we may call the metaphysical supreme self, that is organically connected to the universal, while, conversely, there is an objective noumenal self, which we may call the metachemical supreme self, that is organically connected to the universal, and an objective phenomenal self, which we may call the chemical self, that is organically connected to the personal.

42. Contrariwise, there is an objective noumenal unself, which we may call the metachemical primal self, that is inorganically connected to the cosmic, and an objective phenomenal unself, which we may call the chemical primal self, that is inorganically connected to the geologic, while, conversely, there is a subjective phenomenal unself, which we may call the physical primal self, that is inorganically connected to the geologic, and a subjective noumenal unself, which we may call the metaphysical primal self, that is inorganically connected to the cosmic.

43. Hence whereas the supreme self always has an organic association in relation to different orders of personal and/or universal commitment, the primal self always has an inorganic association in relation to different orders of cosmic and/or geologic commitment.

44. This is what keeps the supreme self positive and the primal self negative, since the organic is that which, being supreme, sits atop the inorganic, as it were, as mankind above starkind.

45. Thus the conscious self testifies to a more devolved and/or evolved status, depending whether it is objective or subjective, female or male, than does the unconscious self, which is correspondingly less devolved and/or evolved, as the case may be.

46. It is not that the conscious self, being supreme in its positivity, is evolved while the unconscious self, being primal in its negativity, is devolved, for the devolved and the evolved constitute an objective/subjective distinction in both primal and supreme contexts.

47. Since there is not one but four kinds of conscious self in both external, or sensual, and internal, or sensible, contexts, one has to carefully distinguish between the supreme self in relation to fiery metachemistry and watery chemistry, both of which are objective, and the supreme self in relation to vegetative physics and airy metaphysics, both of which are subjective.

48. The same of course applies to the unconscious self, except that it will have negative associations by dint of its connection to inorganic orders of objectivity and/or subjectivity.

49. The self, however, whether conscious or unconscious, does not exist in splendid or even sordid isolation, but in relation to organic supremacy, if positive, or to inorganic primacy, if negative, and therefore we have to allow for such a distinction on both objective and subjective, or devolutionary and evolutionary, terms.

50. Organic supremacy may be thought of as manifesting a will and a spirit, for it is the positive will of the not-self that the conscious self utilizes in an endeavour to be transported, by its positive spirit, towards that which is positively selfless, and from which it must rebound, as from one extreme to another, before regaining its equilibrium and plunging anew into the not-self.

51. Thus the conscious self is itself transported, via the positive will of the not-self and the positive spirit of selflessness, from self to superself, and then from superself to subself, before returning to selfhood afresh, and so on, in an ongoing cycle.

52. Inorganic primacy may also be thought of as manifesting a will and a spirit, for it is the negative will of the not-unself that the unconscious self utilizes in an endeavour to be transported, by its negative spirit, towards that which is negatively unselfless, and from which it must rebound, as from one extreme to another, before regaining its equilibrium and plunging anew into the not-unself.

53. Thus the unconscious self is itself transported, via the negative will of the not-unself and the negative spirit of unselflessness, from unself to super-unself, and then from super-unself to sub-unself, before returning to unselfhood afresh, and so on.

54. However, since, as human beings, we are more organic than inorganic, it follows that the unconscious self will be less prevalent, as a rule, than the conscious self, even though there are ages and societies which tend to identify more with primacy than supremacy, and in which the unconscious self and its correlative orders of negative will and spirit, are granted special prominence.

55. It is my belief that the twentieth century was such an age, and that Britain and America were prominent examples of countries in which the unconscious tended to eclipse the conscious, as things degenerated from supreme to primal orders of will and spirit under heathenistic/superheathenistic pressures deriving from a female hegemony.

56. Not only has the unconscious been granted special if not, some would argue, undue prominence by psychology, but it has been whitewashed and absolved of many of the negative associations that properly accrue to it.

57. People have made their pact, as it were, with the Devil, and the result, none too surprisingly, is that some of the attributes that were formerly associated with the conscious have been attributed to the unconscious, with detrimental consequences for conscious self-esteem.

58. Those who identify more with supremacy than primacy, however, will know that the unconscious is the source of much, if not all, negativity, and that attempts to whitewash or hype it up simply 'fly in the face' of conscious actuality.

59. Yet self-deception inevitably leads to a greater respect for the Cosmos and for such occult fancies as astrology and black magic, whether in sensuality or sensibility.

60. When this is culturally conditioned, as by the 'Liberty Belle' and the 'Stars and Stripes', there is not much that can be done to disillusion people with the whole ethos of primal hype and unconscious obsession to which, particularly as Americans, they are fatally attracted.

61. Even sensibility will not be exempt from the possibility or even actuality of primal dominance, though to a lesser extent, it seems to me, than sensuality, which has the full-gamut, so to speak, of cosmic primacy behind it.

62. Yet, ultimately, there is no bulwark against the dominance of primacy except through sensibility, particularly in regard to those subjective orders of sensibility which develop the brain and/or lungs in due Christian and/or Superchristian vein.

63. For only then is supremacy being consciously cultivated to a degree whereby primacy becomes ethically undesirable, and never more so, I would argue, than in relation to a Superchristian, or Social Transcendentalist, ethos of respiratory sensibility.

64. For the Christian ethos of cogitative sensibility, or prayer, is only phenomenal, and it tends to 'fall back' on the 'once-born' metaphysics of theocracy, symbolized by the Father, which then locks-in, in due sensual fashion, to the Old Testament autocracy of Jehovah and the likelihood, in consequence, of the eclipse of universal supremacy by cosmic primacy, as notions of cosmic Creation come to the fore.

65. Only a clean break with the Cosmos, and hence Old Testament delusion, will allow for the possibility of enhanced supremacy through respiratory sensibility, and thus for an end to primal enslavement.

66. For primitive religions always 'fall back' on the Cosmos, and the result is a scientific perversion of religion that is fated to worship at the altar of primacy to the detriment, if not effective exclusion, of supremacy.

67. Thus does the unconscious secure and maintain a prominence for itself over the conscious that makes the struggle by the latter towards anything positive and supreme a very uphill one indeed - in fact, so uphill as to be pretty daunting!

68. Constantly magnified through worship, the unconscious dominates the conscious, and instead of being regarded as something out of which we have grown or are growing, as we develop the conscious in due process of pursuing self-realization, it becomes the focus of conscious attention, ever holding back and down that which is capable of an independent existence.

69. Such an existence, aspiring to Eternal Life, will not materialize to any significant extent unless one breaks the connection with the Cosmos and, rejecting all Bible-inspired deference towards it, launches out on a universal quest such that enables supremacy to be developed to virtually infinite extents on the basis of the utmost being of respiratory sensibility.

70. Everything else - and lesser - will fall into place beneath this optimum supremacy, and instead of being hamstrung by a theocratic supremacy ever vulnerable to primal eclipse, whether in solar or stellar terms, people would be delivered to the sensible lead of meritocracy, wherein religion, released from theocratic constraints, is saved to the utmost truth and joy via the ultimate God and Heaven.