CYCLE EIGHTEEN

1. Being 'true' to one's self in the sense of knowing what kind of a self one has and adhering to it as much as possible, whether in terms of metachemical objectivity, chemical objectivity, physical subjectivity, or metaphysical subjectivity.

2. Thus knowing oneself not only in relation to gender but also, and no less significantly, in relation to class, so that one ceases to live either above or beneath oneself but lives in accordance with one's nature, be that nature metachemically unnatural, chemically supernatural, physically natural, or metaphysically subnatural.

3. That person who is 'untrue' to his/her self will become false to others, who will be misled as to his true nature. But even devils have a right to existence and to recognition as such, whether or not we share their disposition.

4. One can no more eliminate one or more of the different types of self than eliminate one or more of the different types of element. Life is a combination of all elements in greater or lesser degrees, and one must find one's place in life as the elements find theirs.

5. When once one has found one's rightful place in life, no matter how often one may deviate from it in the course of diurnal events, one will know oneself as a person of a given elemental disposition, be that disposition metachemical and fiery, chemical and watery, physical and vegetative, or metaphysical and airy.

6. One will know, in sum, whether one is a devil, a woman, a man, or a god, and can live one's life accordingly. For many people think that they are simply men or women without realizing that mankind are divisible between devils and women on the one hand, and between men and gods on the other hand - devils and gods being the noumenal counterparts to women and men.

7. I have maintained that, in sartorial terms, the distinction between devils and women is of dresses and skirts, those objective modes of attire, whereas the distinction between men and gods is of trousers (or pants, jeans, etc.) and zippersuits, those subjective modes of attire.

8. Hence an 'upper-class' distinction (noumenal) between dresses and zippersuits, and a 'lower-class' distinction (phenomenal) between skirts and trousers.

9. People who do not understand this are simply guilty of ignorance, and ignorance is more often the fruit of inorganic primacy than of organic supremacy, being rooted in the competitive negativity of geologic naturalism.

10. It is more logical to hold ignorance against a man than against a woman, because ignorance attaches to the physical as the primal equivalent of knowledge.

11. Conversely, it is more logical to hold weakness against a woman than against a man, because weakness attaches to the chemical as the primal equivalent of strength.

12. From the standpoint of the noumenal options however, it would be more logical to hold falsity against a god than against a devil, because falsity attaches to the metaphysical as the primal equivalent of truth.

13. Conversely, it would be more logical to hold ugliness against a devil than against a god, because ugliness attaches to the metachemical as the primal equivalent of beauty.

14. Few of us would logically esteem ignorance, weakness, falsity, or ugliness, and yet most of us live in societies in which precisely those primal values, those negative consequences of inorganic primacy, are paramount, thanks to the ubiquitous spread of naturalism, realism, idealism, and materialism.

15. Of course, ignorance may pass itself off as knowledge, weakness as strength, falsity as truth, and ugliness as beauty, but that would not pass muster in contexts, necessarily characterized by organic supremacy, where genuine knowledge, strength, truth, and beauty were paramount, and one knew, in consequence, that these attributes of the various elements were of a co-operative rather than a competitive disposition.

16. Yet even now, in this seemingly 'godless', meaning secular, age, genuine knowledge, strength, truth, and beauty are possible and can be discovered to exist, both in individuals and the wider community in general. We cannot help being organic creatures even when we are under pressure of inorganic factors to such an extent that we twist and turn in a fitful revolt against that which is contrary to our nature and which causes us, in turning us against ourselves, so much pain, humility, (if not humiliation), woe, and hatred.

17. Despite the manifestly competitive conditions in which most people have to live these days, I remain quietly optimistic that things can be reversed and that a better age is possible, that 'Kingdom Come' can come to pass, and that we should build on the sure foundations of organic supremacy, which we carry within ourselves, a much less competitive and more co-operative society, a society in which the individuals who constitute it are in touch with their selves and know the peace that comes from inner harmony.

18. Then and only then will godliness come back into the picture, then and only then will the secular values of modernity, rooted in inorganic primacy, be overthrown and 'the dead' accordingly be 'resurrected' to their respective organic capacities in what I have called the triadic Beyond of 'Kingdom Come', meaning, initially, a Gaelic federation of Ireland, Scotland, and Wales, should a majority mandate for religious sovereignty - the only guarantee, ultimately, of organic supremacy in its most sensible modes - duly come to pass with the coming of 'Judgement', or the People's decision whether or not to progress, democratically and officially, from political sovereignty to religious sovereignty, thereby abandoning 'sins and/or punishments of the world' for that which lies beyond it.