CYCLE 121

1. DIVINE IRRELEVANCE. Although the term 'human being' covers all persons, irrespective of gender, it nonetheless remains a demonstrable fact that woman are, by and large, much less human beings than 'human doings' and/or 'human givings', so to speak, for whom being is largely a divine irrelevance.

2. ADVANCING AND DEFENDING. To advance giving through doing is the opposite of to defend being through taking, and, generally speaking, it is women who are disposed to the former and men or, at any rate, the most evolved men whose disposition is towards the latter.

3. PARADOXICAL PRECONDITIONS. In human affairs, there can be no being without taking, nor any giving without doing. Women do to give, whereas men take to be.

4. CONTRARY STANDINGS OF GIVING AND TAKING. Giving stems from doing, as woman from the Devil, whereas taking aspires towards being, as man towards God.

5. NO GODLY RESOLVE FROM THE DEVIL. It is much more difficult, in this world, to aspire towards God than to stem from the Devil. That is to say, it is much more difficult to aspire, as a man, towards supreme being than to accept what stems from primal doing which, being feminine, has no such aspiration and therefore is not subject to the likelihood of self-division.

6. REFERENCE TO CONTRARY PLANES OF EXISTENCE. Doing and being have reference to the noumenal planes of chemical and metachemical existence, whereas giving and taking have reference to the phenomenal planes of physical and metaphysical existence.

7. DOING AND BEING AGAINST. To do, through idealistic sensuality, against primal being ... is the opposite of to be, through naturalistic sensuality, against primal doing.

8. GIVING TO AND TAKING FROM. To give, through materialistic sensuality, to primal taking ... is the opposite of to take, through realistic sensuality, from primal giving.

9. DOING AND BEING FOR. To do, through fundamentalist sensibility, for the objective noumenal self ... is the opposite of to be, through transcendentalist sensibility, for the subjective noumenal self.

10. GIVING AND TAKING OF. To give, through humanist sensibility, of the objective phenomenal self ... is the opposite of to take (partake), through nonconformist sensibility, of the subjective phenomenal self.

11. INTOLERANCE AND TOLERANCE. Intolerance of one type of sensuality (on noumenal or phenomenal planes) towards another is the antithesis of tolerance of one kind of sensibility for another. Intolerance stems from a particle vacuum, whereas tolerance appertains to a wavicle plenum, each sensibility attuned to its own wavelength rather than competitively imposing, like the senses, upon their nearest rivals.

12. INSTITUTIONAL MANIFESTATIONS OF SENSUALITY AND SENSIBILITY. The distinction between sensuality and sensibility, which goes to the very core of the struggle between evil and good, exists no less in the contexts of State and Church than in the more obvious contexts of, say, science and religion, or politics and economics. Sensuality legitimizes the State and sensibility the Church.

13. CONTRARY DISPOSITIONS OF STATE AND CHURCH. Whereas the State is traditionally a largely intolerant institution, particularly vis-à-vis other states (polities), the Church, by contrast, is or should be tolerant ... of other churches (denominations).

14. ULTIMATE TRIUMPH OF GOOD OVER EVIL. It is difficult to conceive of an end to evil, and hence the State, so long as there are senses in existence. The end of the State is deeply connected, it seems to me, with the evolution of mankind towards the post-human, and hence with the expansion of sensibility at the expense of sensuality in a context of religious sovereignty germane to the Superchurch (the Centre). A life form largely if not exclusively disposed to sensibility would have no place for the State, since it would signify the triumph of good over evil through the transmutation of man into superman, whether with regard to superbeing, suprabeing, or ultrabeing levels of superhumanity (as already discussed), or, ultimately, with regard to the transmutation of supermen into superbeings, suprabeings, and ultrabeings per se ... as beauty, knowledge, and truth were taken beyond the post-Human Millennium to Supermillennial peaks of Eternal Life.