UNSELF VIS-À-VIS NOT-UNSELF
191. If the self is conscious in egocentricity and has, through utilization of the not-self and selflessness, the capacity to become both superconscious and subconscious in psychocentricity, then the unself is that which is unconscious in un-egocentricity, as negative egocentricity could be called, and super-unconscious to sub-unconscious in un-psychocentricity, the negative counterpart to psychocentricity.
192. The unself is therefore that which is anterior to and older than the self, a negative self which exists to the rear, so to speak, of conscious selfhood, as both its precondition and antithesis.
193. Since the self can only be associated with supremacy, or that which is positive, the unself invites an association with primacy, or that which is negative, and primacy stands to supremacy as the inorganic to the organic.
194. Just as the self exists in relation to both the not-self and its selfless complement, the spirit, so the unself, or unconscious mind, exists in relation to what may be called the not-unself and its unselfless complement, the antispirit.
195. For whereas both the not-self and selflessness, being organic, are positive, the not-unself and unselflessness are negative in their inorganic associations.
196. Whereas the self, through its positive relationship with the not-self and selflessness, has reference to beauty and love in metachemical supremacy, to strength and pride in chemical supremacy, to knowledge and pleasure in physical supremacy, and to truth and joy in metaphysical supremacy, the unself, by contrast, has reference, through its negative relationship with the not-unself and unselflessness, to ugliness and hatred in metachemical primacy, to weakness and humbleness in chemical primacy, to ignorance and pain in physical primacy, and to falsity and woe in metaphysical primacy.
197. This is because the unself effectively taps-in to that which is cosmic and/or geologic rather than to whatever is personal and/or universal, and both the cosmic and the geologic have negative associations primarily, in keeping with their inorganic natures or, rather, unnatures.
198. Hence the metachemical unself has less to do with the eyes or the heart in supreme sensuality and sensibility ... than with the stellar plane, or sphere of the stars, in primal sensuality and with the Venusian plane, or sphere of the planet Venus, in primal sensibility, both of which cosmic planes correspond to the metachemical not-unself.
199. Likewise, the chemical unself has less to do with the tongue or the womb in supreme sensuality and sensibility ... than with the lunar plane, or sphere of the moon, in primal sensuality and with the oceanic plane, or sphere of the seas, in primal sensibility, both of which geologic planes correspond to the chemical not-unself.
200. Similarly, the physical unself has less to do with the phallus or the brain in supreme sensuality and sensibility ... than with the terrestrial plane, or sphere of the earth's core, in primal sensuality and with the Martian plane, or sphere of the planet Mars, in primal sensibility, both of which geologic planes correspond to the physical not-unself.
201. Finally, the metaphysical unself has less to do with the ears or the lungs in supreme sensuality and sensibility ... than with the solar plane, or sphere of the sun, in primal sensuality and with the Saturnian plane, or sphere of the planet Saturn, in primal sensibility, both of which cosmic planes correspond to the metaphysical not-unself.
202. Likewise, the orders of unselflessness to which the unself subscribes in its quest for un-psychocentric transmutation have less to do with the various levels and types of organic not-self than with their inorganic counterparts in the cosmic and/or geologic contexts to which I have referred.
203. Hence there is about the antispirit of unselflessness a strong astrological connotation, which owes more to the astronomical bodies from which the different levels and types of negative spirit emanate than to those personal and/or universal bodies which have an organic association.
204. Hence in metachemical primacy, which corresponds to an axis of negative fire, one would be distinguishing between the negative sensual spirit, or antispirit, of stellar light and the negative sensible spirit of Venusian heat; in chemical primacy, which corresponds to an axis of negative water, the distinction would be between the negative sensual spirit of lunar tides and the negative sensible spirit of oceanic undercurrents; in physical primacy, which corresponds to an axis of negative vegetation, the distinction would be between the negative sensual spirit of subterranean magma and the negative sensible spirit of Martian rocks; and in metaphysical primacy, which corresponds to an axis of negative air (or gas), the distinction would be between the negative sensual spirit of solar rays and the negative sensible spirit of Saturnian rings.
205. Whatever the level and type of negative spirit, or unselflessness, it would be something that issues, in astrological fashion, from the astronomical bodies to which I have given the status of not-unselves, and the unself would be primarily attuned to that rather than to anything organic, and hence personal and/or universal.
206. Thus the unself achieves un-psychocentric transmutations for itself (with regard to super-unconscious mind and sub-unconscious soul) via the cosmic and/or geologic bodies which exist not only as a backdrop to anything organic but, in a wider sense, as its blueprint and precondition.
207. For organic supremacy does not exist in 'splendid isolation' from the astronomical/astrological realm of inorganic primacy but, rather, as something that grew out of it, whether on devolutionary or evolutionary terms, depending on the gender-conditioned context, and that is still subject to its negative influence from time to time, as and when unconscious processes supplant conscious processes in the lives of individuals and even of whole societies which would seem to be hooked on primal, as against supreme, options.
208. Since the twentieth century, what has been called the unconscious has had an importance and influence that would have been impossible to imagine in Christian times, when supremacy was generally more prevalent, and in sensible rather than sensual terms.
209. The slide from sensible supremacy to sensual supremacy, which was due, in no small part, to the supersession of Catholicism by Protestantism in various formerly Christian countries, paved the way for the eclipse of sensual supremacy by sensual primacy, as in Britain and, in particular, the United States of America.
210. Thus 'freedom of conscience' was replaced, in due degenerative course, by freedom from conscience, or secular freedom as such, and secular freedom, whether in the tongue-based guise of 'free speech', as in England-dominated Britain, or in the eye-based guise of a 'free press', as in America, became increasingly identified with sensual primacy, and thus with the dominance of tongue and eye by lunar and stellar influences in due negative fashion.
211. Thus both 'Britannia', ruler of the waves (water) and the 'Liberty Belle', ruler of the so-called heavens (fiery stars), became symbolical of sensual primacy on respectively phenomenal and noumenal, volumetric and spatial, terms, and in such countries the individual was - and remains - exposed to and rendered subservient before the secular freedoms of the unself, viz. the unconscious, in its negative relationship with both geologic and cosmic not-unselves and complementary modes of unselflessness.
212. Thus everything negative is thrown into a prominence that would otherwise be unthinkable, and politics and science, corresponding to the secular freedoms of lunar and stellar bodies, acquire an importance, in unrestrained objectivity, such that they never had even during the era of ecclesiastical, or Protestant, freedom - the 'freedom of conscience' for the individual to dissent from the teachings and/or obligations of the Catholic Church, but not to be free from religion or, at any rate, from religious considerations per se.
213. In fact, so prominent have politics and science become under the hegemonic sway of the unself vis-à-vis both the not-unself and unselflessness, that they have had to be divested of many formerly-held notions of negativity, and granted a degree of positivity in the absence of more genuinely positive alternatives (as from supreme economics and/or supreme religion).
214. Thus some of the positivity formerly accruing to sensible supremacy, not to mention sensual supremacy, has been attributed to the sensual primacy of the unself and its somatic and psychesomatic associations (in not-unself and unselflessness), in order not only to make it more attractive, but to allow it to 'take over' such positivity as still exists and, in the nature of organic life, cannot help but existing, even in an age which, due to Anglo-American pressures, rejects supremacy and all its attendant economic and religious associations.
215. Of course, there is much negative economic and religious activity, as there is bound to be in an age of sensual primacy, when politics and science are hegemonic, and such economics and religion as exist will reflect the prevailing concerns with secular freedom, as it bears upon both cosmic and geologic determinants.
216. But as for positive economic and/or religious activity, that - excepting where a residue of it survives from the past - is difficult to imagine in a context where politics and science are uppermost in due primal fashion, and negativity accordingly rules a secular roost.
217. Likewise it is difficult to imagine a situation in which the self, particularly in its subjective mode, can be delivered from the sort of objective constraints which are placed upon it by the unself and, instead, returned to sensible supremacy, no longer harnessed to sensual supremacy and corrupted, if not eclipsed, by such sensual primacy as characterizes the objective unself in particular.
218. For just as the self is divisible, over and above a phenomenal/noumenal distinction, into objective and subjective manifestations, so the unself is likewise divisible, and in a sensual age or civilization it is the objective self and/or unself which is paramount, dominating the subjective self and/or unself, as the case may be.
219. Hence the more freedom from self and the less binding to self, the more will female criteria, rooted in objectivity, tend to prevail over male criteria, as is symbolically evident by the twin pillars of freedom in the modern world - Britain with its feminine 'Britannia', ruler of the seas, and America with its superfeminine 'Liberty Belle', ruler of the stars.
220. Thus does 'Feminism' ride out on the back of secular freedom, not, be it noted, so much in relation to sensual supremacy, with its ecclesiastical freedom, as in relation to sensual primacy, wherein negativity gets the better of positivity, and the moon and the stars become the geologic and cosmic foci, not to mention justifications, of objective attention, in due political and scientific terms.
221. For woman, in the broadest phenomenal/noumenal sense, is not in her element with economics, still less with religion (which, in any case, has never existed in its per se manifestation in the West), but only with politics and science, wherein her objective disposition is granted free rein in relation to sensual primacy.
222. Not that sensible primacy is excluded from the frame, least of all in objective contexts, but even that is likely to be subordinated to sensual primacy in the interests of female liberation and enhanced domination of males.
223. And with sensual primacy paramount, particularly in relation to spatial space, evil is free to do its damnedest, not least of all in terms of the negative power of stellar ill-will that panders to spiritual barbarism and perpetuates a vicious cycle of ugliness and hatred from the criminal and cruel unself of metachemical primacy.
224. Thus an age of sensual primacy will be characterized by negative evil power and negative barbarous spirit in relation to the materialism or, rather, antimaterialism (negative materialism) of spatial antispace, and by negative good power and negative civilized spirit in relation to the antirealism (negative realism) of volumetric antivolume, with the male side of life duly subordinated to it in terms of negative foolish power and negative natural spirit in relation to the antinaturalism (negative naturalism) of massive antimass, and negative wise power and negative cultural spirit in relation to the anti-idealism (negative idealism) of sequential antitime.
225. Whatever the negative context, the unself will be utilizing the relevant not-unself in order to achieve psychocentric transmutation via its complementary mode of unselflessness, and thereby rebound from super-unself to sub-unself, super-unconscious to sub-unconscious, wherein the negative emotions of hatred or humility or pain or woe, depending on the elemental context, will be paramount.
226. In no negative context will there be anything positive, though positivity still exists, and exists in relation to the self, albeit to a self which, in an age of sensual primacy, will be on the backfoot, so to speak, and be existing in the shadow of the unself, with its secular values or, rather, antivalues in relation to science and politics.
227. There could be no worse situation than that in which the unself, corresponding to the unconscious, is free of self and able to do and/or give, where female objectivity is concerned, in due scientific and/or political fashion.
228. Such economics and religion as are affiliated to this will take and/or be, depending on the context, in due secular vein, falling demonstrably short of anything supreme, whether in 'once-born', and Protestant, or in 'reborn', and Catholic, terms, with consequences all-too-predictably Freemasonic and/or occult.
229. For economics and religion are only in their hegemonic modes in supremacy, with particular reference to 'reborn' contexts, and where this is patently lacking, both disciplines will be scientifically and/or politically 'bovaryized', as the case may be.
230. And where economics and religion are 'bovaryized', there, too, men will be 'bovaryized' away from what properly pertains, in supreme subjectivity, to the male side of life, and be unable, in consequence, to regard themselves with any great degree of self-respect.
231. In fact, they become prey to the predatory instincts of women, falling victim to the twin objectivities of science and politics in their negative, or hegemonic, modes.
232. Thus, in paraphrasing Yeats, do the subjective 'best' lack all conviction, while the objective 'worst' are full of a passionate intensity, as germane to the rule and/or governance of sensual primacy.
233. For, with primacy, all that is objectively negative has free rein not only to exclude the subjectively positive, but to dominate the subjective negativity of that which is sensually male, the stellar duly hegemonic over the solar, and the lunar over the terrestrial.
234. Just so, in sensual supremacy, the eyes would be hegemonic over the ears and the tongue hegemonic over the phallus, as the objective positivity of female sensuality dominates subjective positivity in due 'once-born' terms.
235. All that was required to tip sensual supremacy over into sensual primacy ... was the advent, on the back of religious freedom, of secular freedom in republican struggle against the traditional Church and State, and with its victory, in certain countries, the way was paved not only for political hegemony but, worst of all, for the scientific hegemony that is its noumenal counterpart.
236. The 'Stars and Stripes' are the ultimate emblematic embodiment of the triumph of sensual primacy and the hegemony of both politics and, especially, science in due secular fashion - a triumph presided over by the 'Liberty Belle', gift of a people (the French) who achieved in politics what America has since achieved in science - namely, secular freedom.