1. 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 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.
9. 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.
10. 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.
11. 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.
12. 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.
13. 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.