Selflife Anew 1

Selflife Anew 1

Chapter Two

Selflife Anew

Aseity

The Medieval Schoolmen, in the development of their Scholastic Philosophy, gave much earnest consideration to a being who had life from itself, i.e., a se. Such a being was said, in Latin, to possess the attribute aseitas, in English, aseity. Like all abstract nouns in Latin, aseitas was classified grammatically as being of feminine gender. There is every reason to maintain this gender distinction, and where appropriate, to refer to Aseity as the Mother Self of the Cosmos with the pronouns she and her. She is the Eve who is named in biblical mythology as Mother of all the Living.

Aseity is selflife. Her essence or nature is selfexistence. Aseity is not only selflife in her own very self, but is also shared selflife for all her begotten spaced time imaging reflected otherselves. When a human self says “i am” it is but echoing Aseity’s “I AM”. It is a logically valid extension and meaningful innovation to use the proper noun Aseity as the personal name for the being whose act and art is unveiled in the self-functioning self-evolving Universe.

It is timely, though disturbingly revolutionary for some observers, to add also the epithet pregnantto the personal name of Aseity in whose cosmos-womb all self-other existential relativity gestates and where infinite becoming-ness is begotten, spaced time worlds without end. It is still convenient to distinguish Aseity from her human begotten images by referring to her as divine. Controversy is avoided by limiting any use of the gender words god and goddess just to our own “i am”selves who are the stuff Mythologyis made of.

It is also relevant to associate Aseity with she whom we have become accustomed to refer to as Mother Nature and also as Gaia. Such concepts add perceptual dimensions to our interior growth in reverential contemplation of the Universe as a LivingWhole. At the same time, it encourages personal human self-other intimacy within the womb of the maternal source of all Selflife, now shared with us in her self-evolving Cosmos. At the pinnacle of Planet Earth’s Tree of Life reigns the human placental mammal, made in the image and likeness of The Divine Maternity. Anthropomorphically, Aseity is Pregnant Woman.

For past writers over the last two thousand years, the concept aseity had two aspects, one positive and the other negative. In the slow evolution of this concept, the negative aspect emerged first. It affirmed that aseity meant uncaused and not dependent on any other being for the source of its existence. The positive meaning insisted that such a being must be self-sufficient, having within its own self the necessary and sufficient reason for its own existence. Nowadays, Aseity can be understood also as self-sustaining through her pregnant being’s existential self↔other relativity.

In this author’s understanding, there is no place for words like causality and creation in contemplating the person and nature of Aseity. Concepts like ‘uncaused’ or ‘an uncaused cause’ have no meaning in relation to Aseity, the essence of whose being is self-other existence.

Likewise questions about who created Aseity betray an inability to fully understand that She IS. With deductive reasoning we may conceive her essence and existence, but as her existing otherselves, we can also intuitively perceive her reality. She IS selflife. If she did not exist, nothing, i.e., no other thing, would exist. Beginning and End are not in the personal experience of she whose ACT, in her unbounded continuum, is an eternal present tense “I AM PREGNANT”, and without the latter there would be no “Thou Art”.

Aseity is knowable experientially in and by us who are her selflife images, begotten in spaced time. We know intuitively what life is by living, by experiencing it in our own living selves. We are ‘self’ conscious, conscious of our own selves, of our own selflife. When personal consciousness first perceives and reflects on its own selflife, it learns to express such actual awareness verbally as “I am”. “I” is the pronoun name of the alpha self. Grammatically, it is the first person, the person speaking. We are also aware of other selves with their own selflife.

Selflife acknowledges its otherself when it adds “Thou art”. “Thou or You” is the pronoun name of the omega otherself, the second person, the person or persons spoken to. The I-self begets its otherself, its you-self and engages in a lifelong dialogue with it.

An action verb that requires an object is called transitive, meaning passing over or passing on. A verb is transitive, when the action denoted by it does not stop with the doer (the subject), but passes on to something else (the object). Barbers shave people.

When transitive verbs are used reflexively as in The barber shaves himself, the subject and the object become terms of a self-self reference relation. When transitive verbs are not used reflexively as in The barber shaves others, the subject and object become terms of a self-other reference relation. The double-headed arrow ↔ is used to signify a reciprocal existential relation as in “I am ↔ Thou Art”.

Self and other, being and becoming are the prime dual realities and universal relativities whose depths and heights are sounded and visioned in this Thesis. They are the millstones of spaced time which grind and bind distinction and union into a cosmic unity of order, beauty and personal love. This author’s unveiling of Aseity reveals such unity as a patterned web, woven with threads of sexuality. It tells the tale of a love affair, with its joys, sorrows and final happy ending, between the Alpha Self's "I AM" and its Omega otherself’s "Thou Art", between immanent being and transeunt becoming, between The Woman and her Child of Man.

It also tells of a fictional Tragedy in Aseity’s Drama of a chaotic Evil One’s cancerous self-destruction in the mortal conflict between the singular sterile individual “I-Me-Mine” and the plural fertile togetherness “We-Us-Ours”.

Some scientists conceive Nature as a self-organizing whole. Increasing numbers of holistic minds are attracted to the Gaian Hypothesis of Lynn Margulis and James Lovelock. Holism, also written wholism, is a philosophical system which views wholes as being more than mere sums of parts. The Gaian Hypothesis is concerned with viewing Planet Earth as a living whole and places much importance on global self-functioning feedback systems.

The methodology of Holism has much in common with that of Havayism. It is meaningful to reflect on the similarity of the English aseity and the Hebrew havawa or hwehya. In general terms, hwehya means “The Whole”, the essence of all existence, god and nature. It is responsible for all life in both the physical and psychical worlds. It is worth noting that by reversing the consonants in hwehya, the tetragram-maton YHWH is obtained. This is the name of the Hebrew tribal deity, Yahweh, and is generally translated as “I am who I am”. It was unquestioningly interpreted and understood as a male god.

It is essential, for any understanding of the evolution and history of modern cultural monotheism, to be mindful that in the Hebrew language, there was, and still is, no word for divine mother or goddess. No name means no existence. Theologically speaking, in the patriarchal mindset, Judaism and its offspring were, and still are, motherless children. Female divinities were officially anathema to it and to its later derivatives, Christianity and Islamism. Their common folk were continually reprimanded for whoring after the “unspeakable” goddessabominations of their godless neigh-bours. Judaism insisted that only the male Lord God Almighty should be worshipped. Christianity did, and still does, the same. A Paradigm Shift would seem to be imminent.

Enunciating a consistent Science of Everything demands intellectual rigour, yet it is not incompatible with its expression in imaginative and well-ordered prose. The two-edged sword of self-other existential relativity in mathema- tical logic has served, not to split or widen the gap between science and religion, but rather to meld the two into a cultural symbiosis. Scholars of integrity should know only one discipline in their intellectual pursuits, namely, to unify all knowledge into a meaningful whole. Once this cosmic unity becomes a perceptual experience in a human self, the latter as educator, is compelled by the very diffusiveness of goodness itself to try to share such with others.

Without its cultured expression through the medium of a sane art in contact with reality, and without a felicitous cross-fertilizing with all the humanities, Science inevitably becomes a soleself’s sterile narcissism leading to psychical infertilities like Existentialism. The awesome grandeur of the Cosmos, the unique beauty of all that our senses perceive and relish, the fair speechless messages of reciprocated love in the eyes of ones beloved, all these inspire a becomingness or self-communication that wills to utilize all the faculties of human being. The simplest prose may be quite adequate for scientists in their descriptions of the technical jigsaw pieces of natural phenomena that fall within their ken, but should they perceive these same bits and pieces as part of a wondrous ordered unity, something more elegant than mere masculine left-lobed laboratory language is needed to give added aesthetic expression to their vision.

An expanding human self-other-consciousness knows in its increased awareness that it needs more than mathe-matical equations and physical and chemical formula to satisfy its yearning for otherness. Human artistry seeks female right-lobed perfection. With harmony and melody, with rhyme and rhythm and playful words, with figured speech and ordered movement, the drama, music and dance of the pregnant Mother Self of the Cosmos resonates gracefully in shared confinement within her spaced time human self-other-consciousness.

Existential Relativity pertains to the Theatre of Metaphysics which seeks to go backstage, behind the scenes of the unfolding Drama of the Cosmos. The language of ordinary human intercourse is not adequate to sound the heights and depths of the world of ideas. The human mind finds it needs often employ metaphorical speech to convey the subtleties of abstract thinking and the niceties of poetic fancy.

“ I AM and Thou art”

Is it not good to be alone, all one,
to share voiced Alpha's “I AM”act with none
but one's own one? Within, implosively,
from existential self-fertility,
Omega-self responds with Worded "ME".

If this were all, this narcissistic scene,

Self’s I would know its first act’s mirror-mien

as subject-I’s begotten object-Me
in MINE possessive selflife unity.

Mute sighs might mill her I-ME thrill unless
awareness speaks Self’s MINE-grind lacks a norm
of not-ME life, an alter-ego form,
an otherself, child, lover, bosom friend,
to complement its being's only end
which till now knows but latent otherness.
ME’s other Thee, forthwith would Self endow
with all it does and can and would possess
of aseistic person-act, but How?

No earthly kiss has ever paragoned

that epic bliss, when lighting on the wand
of phallic might, Self speaks and waves that which

hath power one's will fulfill, new life enrich.

No sooner thought than done, nor willed than won.

With timeless instancy, beget's begun.

In gender's sex-spun two-in-oneness weaves,

“Thou”quickens into “Art”. Selflife conceives

an otherself, distinction's malekind plan.

Aseity’s becomingness began.

There was no formless void it could not span.

Her I-Self’s splendour was Thou’s Child of Man.

Self’s "I" and "Thou" are mysteried still more.

In speech, her “I” is Woman, Man as “Thee”

and She’s enough of everything, save He.

The phallic wand's performance is not o'er.

Another stage is set, a part to play,

its role rehearsed already in the way

its power has quickened image into life.

Again it waits, in labour, as midwife.

Aseity is no sealed static tomb.

Her act's dynamic in becoming's bloom,

implosive motherhood, conception's womb.

"I Am ↔ Thou Art", they act love’s two-in-one.

They will their knowing conscious selves become,

ecstatically distinct yet unified

identities, whose binding love-waved wand,

in union's kiss, joy's mystic bliss, has tied

their person-being with It’s other bond.

Dove dialogue of sighs in danced embrace

breathes gender’s She-He-It third person face.

Self's other-knowing act implodes with fire

that melds such two-in-one by willed desire.

Love’s mating art, divine erotic truth,

respires life's Spirit of eternal youth,

embodied in flesh-figured spaced time's sand

as tongue and lips' mouthed kiss, and fingered hand,

conjunction’s touch, love's thrilled caressed ingress,

the Oneness of Divine Togetherness.

Elixir Tree of Life, alchemic stone

compounding Self's gold templed human throne,

dissolving adamantine wills and hearts,

and raping virgin minds with vision's darts,

uplifting serpent-self, infertile "me",

in ecstasy to lotus-petalled "We".

Sexed androgyne, love’s spirit, bride and groom,

the holy one whose breath makes deserts bloom.

Life's well and stream, distinction's union-dove,

enthusing, coaxing virgin self above

inertial nature to integrity

in adult childlike personality.

A solvent force which renders rigid round,

a gentle breeze of sighed and echoed sound,

idyllic melody of horn and flute,

sense ravishing at output's inmost root.

All mighty wind, which fans to fervidness

the frigid in their fear of friendliness.

A draught, dispelling clouds of doubt's distrust,

and freeing self from chained entropic lust

to agape and love's true liberty

in sacrificial sexuality.

Executor, She-He, progenitrix,

the hen bird's Spirit, hov'ring, brooding twixt

and in prime matter's programmed self-womb cell,

an Ego-egg which knew not man as "we"

but virgin's focal singularity

of unbecoming mere "I-me" and fell

from grace to egocentric black-holed hell

with spiralled pandemoniacal BANG.

This world of spaced time thus began and sang,

in prodigal concerto poem tone,

the lore of love whose fertile hope's foreknown

inertial matter's depth and breadth and length,

anointing it with oil of ordered strength

in aseistic evolution's plan

to meld Self’s “I AM” act with “Thou Art” man.

The Full Classification of the Animal Queendom

It is the female of the species that has the basic physiological organs which determine the Class name –

Placental Mammal

Phyla are the large main divisions of the plant and animal queendoms: species are the fundamental small units.

Phylum Chordata. Bilaterally symmetrical animals with a notochord, gill clefts in the pharynx and a dorsal hollow neural tube.

Subphylum Vertebrata. Animals having a definite head, a backbone of vertebrae, a well-developed brain and usually two pairs of limbs. They have a ventrally located heart and a pair of well-developed eyes.

Class Mammalia. Warm-blooded animals whose skin is covered with hair. The females have mammary glands that secrete milk to suckle their young.

Subclass Eutheria. The placental mammals. The young develop within the uterus of the mother, obtaining nourish-ment via the placenta.

Order Primates. Monkeys, apes, man.

Family Hominidae Humans and their precursors.

Genus Homo. Includes modern man and a number of closely related extinct species. Homo, from the Latin homo, means collectively man and woman.

Species Sapiens.

Homo, from the Greek homos, means same. Homo- as a prefix or combining form meaning same is contrasted with hetero- meaning other or different.

A homosexual same sex relationship contrasts with a heterosexual self-other sex relationship. In the self-other revelation of Existential Relativity, heterosexuality engineers all biological evolution. Homosexuality can be meaningful psychologically: biologically, it is generally infertile and sterile.

As far as we know now, in this the 21st Century, the Placental Mammal is at the Pinnacle of the Tree of Lifeon this Planet. It would seem that the continuity of all selflife existence for evolved higher animals has been, and still is, solely the self-functioning and responsibility of the female placental mammal who, as scientists generally agree, is the goal of biological evolution on Mother Earth. It would also seem that Australia, the GreatSouthLand, is the home par excellence of all classes of mammal.

There were matriarchal cultures in the distant past in which the mystery of new life, of birth and growth focused attention on maternal aspects of contemporary deities whose first representations were artistically exaggerated female figurines. Human sexual intercourse, whilst being instinctual from the other's gene-presence within, was ritually associated with procreation in spite of the very long period of gestation. Later in time, servant man superficially divined a male causal role in all animal propagation. He reversed woman's superior position and made himself the lord and master of she who formerly was his lady and mistress.