CYCLE TWENTY-TWO

1. Nonconformism is always vis-à-vis humanism, Purgatory vis-à-vis the World, not vis-à-vis fundamentalism or transcendentalism, Hell or Heaven.

2. Idealism is, in some respects, no less quasi-fundamentalist than fundamentalism quasi-idealist, since idealism and fundamentalism appertain to the same diagonal axis in 'falling fire', and it is thus possible for the one mode of doing to intimate of the other in superfeminine/subfeminine terms.

3. Naturalism is, in some respects, no less quasi-transcendentalist than transcendentalism quasi-naturalist, since naturalism and transcendentalism appertain to the same diagonal axis in 'rising air', and it is thus possible for the one mode of being to intimate of the other in submasculine/supermasculine terms.

4. Materialism is, in some respects, no less quasi-humanist than humanism quasi-materialist, since materialism and humanism share the same diagonal axis in 'falling water', and it is thus possible for the one mode of giving to intimate of the other in a negative/positive feminine manner.

5. Realism is, in some respects, no less quasi-nonconformist than nonconformism quasi-realist, since realism and nonconformism share the same diagonal axis in 'rising vegetation', and it is thus possible for the one mode of taking to intimate of the other in a negative/positive masculine manner.

6. The Devil intimates of the warrior, and vice versa, in the 'quasiness' of the space-time continuum.

7. The beast intimates of God, and vice versa, in the 'quasiness' of the time-space continuum.

8. The slut intimates of the angel (mother), and vice versa, in the 'quasiness' of the volume-mass continuum.

9. The sinner intimates of the saint, and vice versa, in the 'quasiness' of the mass-volume continuum.

10. At its best, idealism is quasi-fundamentalist, in contrast to fundamentalism being quasi-idealist at its worst.

11. At its best, naturalism is quasi-transcendentalist, in contrast to transcendentalism being quasi-naturalist at its worst.

12. At its best, materialism is quasi-humanist, in contrast to humanism being quasi-materialist at its worst.

13. At its best, realism is quasi-nonconformist, in contrast to nonconformism being quasi-realist at its worst.

14. The quasi-fundamentalism, quasi-transcendentalism, quasi-humanism, and quasi-nonconformism of (respectively) idealism, naturalism, materialism, and realism ... still falls short of genuine sensibility, and hence of salvation from evil to good. Conversely, the quasi-idealism, quasi-naturalism, quasi-materialism, and quasi-realism of (respectively) fundamentalism, transcendenta-lism, humanism, and nonconformism ... still falls short of sensual falsehood, and hence of damnation from good to evil.

15. It could be argued that Jehovah is, in some degree, the quasi-transcendentalist aspect of Judaic naturalism, rooted in Satan, but even if He were such, He would still fall short of genuine transcendentalism in the sensibility of supreme being, viz. the Holy Spirit of Heaven. However, much as the meditative aspect of Judaism lends itself to a quasi-transcendentalist interpretation within the overall confines of Judaic naturalism, the concept of Jehovah is still tied to the Biblical notion of 'Creator of the Universe', and thus fails to tally with anything quasi-transcendentalist. On the contrary, such a notion is effectively idealist, having more to do with primal doing than with any mode of being, whether primal or supreme. And idealism, as we have seen, owes more to the Devil ... of Clear-Light primacy ... than ever it does to the 'God' of Clear-Fire primacy, viz. the Satanic beast, whose solar correlation excludes a stellar dimension.

16. To fall from the stellar plane of Clear-Light primacy to the solar plane of Clear-Fire primacy, as from superfeminine to submasculine, the Devil (Jehovah) to God (Satan), is to revolt against the metachemical objectivity of spatial Space from the standpoint of the chemical subjectivity of sequential Time. It is to begin a process destined to be repeated on a number of succeeding levels, including the rise, in both Catholic and Protestant contexts, of nonconformism at humanism's expense, a process in which the subjective achieves independence of an objective precondition, to the greater glory of masculine/godly progress.