CYCLE ELEVEN

1. If religion contains both good and evil in relation to itself, as I happen to believe, then it also contains both salvation and damnation in relation to itself - whether absolutely (with regard to the noumenal) or relatively (with regard to the phenomenal).

2. Salvation for religious people is therefore from the damnation of the Father (absolutely) and Christ (relatively) to either the Mother (relatively) or the Holy Ghost (absolutely). Roman Catholicism offers the former, Social Transcendentalism will, I believe, offer the latter.

3. Whereas Roman Catholics are relatively saved (from the Son to the Mother), Social Transcendentalists will be absolutely saved (from the Father to the Holy Ghost).

4. Nonconformists are relatively damned to the Son of an overly purgatorial Overworld, whereas Freemasons are absolutely damned to the Father of an overly fundamental Netherworld, so to speak.

5. The Orange Lodges in Northern Ireland are a manifestation of Masonic damnation (absolute) which tends back, in due process of noumenally objective dominion, towards the monarchic alpha ('King Billy'), and thus towards the Antifather of an overly scientific naturalism (of which the Lambeg Drum is a 'cultural' paradigm).

6. The nonconformist damnation (relative) tends back, in due process of phenomenally objective dominion, towards the parliamentary alpha (Cromwell), and thus to Antichristic materialism (of which capitalism is the economic manifestation).

7. Although religion specifically contains its own damnation and salvation (as we have seen), it is of course possible to differentiate, more generally, between the 'salvation' of religion and the 'damnation' of science, to the extent that anyone rooted in science is automatically 'beneath the pale' of religious salvation, and therefore fated to remain cut-off from the possibility of divine deliverance due to the objectivity of his scientific isolation.

8. The Second Coming can only save those who, being religious, are in a position to be saved (from the Father) through the Holy Spirit of Heaven, never those who are not even relatively religious but relatively and/or absolutely scientific.

9. A religious people will cling to the phenomenal subjectivity of the Mother pending the possibility of noumenal subjectivity through the Second Coming. A non-religious, or scientific, people will reject such a subjectivity in the interests of their objective bent, affirming an overly purgatorial and/or hellish religiosity in response to their scientific promptings.

10. The Christ of Catholicism always remains closer to the Mother, e.g. to the context of phenomenal subjectivity; for only in the subjective is religion genuine, whether relatively (as here) or absolutely ... in the Holy Spirit of Heaven to come.

11. The Catholic Christ is effectively a Son of the Mother, whereas the Protestant Christ is more literally a Son of the Father, living, through His Father, the objectivity of purgatorial isolation from the World.

12. Within the context of phenomenal religion it follows that a relatively good religious people will affirm the Mother above all else, whilst a relatively evil religious people (who are not genuinely religious anyway) will affirm the Son above all else.

13. Likewise, within the context of noumenal religion it follows that an absolutely good religious people (a truly religious people) will affirm the Holy Spirit of Heaven above all else or, rather, instead of everything else, whilst an absolutely evil religious people (who are not genuinely religious in any case) will affirm the Father above all else and even, in really extreme cases, instead of everything else.

14. Good religious peoples are saved (to subjectivity), whether relatively or absolutely, whereas bad religious peoples are damned (to objectivity), whether relatively or absolutely, according to the predominance of either phenomenal or noumenal factors.