CYCLE SEVENTY-FIVE

1. In the Beginning, God ... the Clear Light of the (Jehovahesque) Void ... is religiously sovereign and people accordingly bow down to 'Him' in worshipful deference. If in the End, by contrast, the People become religiously sovereign, then God ... the Holy Spirit of Heaven ... will be the consequence of that sovereignty.

2. The true philosopher is an idealist (not a realist, a materialist, or a naturalist), and in the development of his idealism ... he comes to realize that his place is beyond the World, and that his vocation is to bring the World, through self-overcoming, to Heaven. It is the true philosopher's will that religious sovereignty should supersede all other sovereignties; for the true philosopher is One with God ... the Holy Spirit of Heaven ... in his allegiance to truth. Only a philosopher - and the truest and most advanced one at that - could have conceived of the concept of religious sovereignty in the first place! For him, the realism of political sovereignty, the materialism of economic sovereignty, and the naturalism of judicial sovereignty are ideologically 'beneath the pale', and therefore irrelevant to the development of idealism within a truly philosophical context.

3. The true philosopher is a Being of the Beyond, not a Doing of the Behind, a Giving of the World, or a Taking of Purgatory. For him, the sun, the earth, and the moon are less philosophical concerns than poetical, theatrical, and fictional concerns respectively, and he wisely regards them as 'beneath the pale' of his Saturn-oriented idealism.

4. Since religion has its true home in idealism, it is necessarily 'bovaryized' away from this home in realism, materialism, and naturalism, which are not contexts corresponding to Heaven (the Holy Spirit), but to the World (the Mother), Purgatory (the Son), and Hell (the Father) respectively.

5. Since politics has its true home in realism, it is necessarily 'bovaryized' away from this home in materialism, naturalism, and idealism, which are not contexts corresponding to the People (republicanism), but to the bourgeoisie (parliamentarianism), the aristocracy (authoritarianism), and the meritocracy (totalitarianism) respectively.

6. Since economics has its true home in materialism, it is necessarily 'bovaryized' away from this home in naturalism, realism, and idealism, which are not contexts corresponding to capitalism (free enterprise), but to communism (state ownership), socialism (syndicalism) and corporatism (centre trusteeship) respectively.

7. Since law has its true home in naturalism, it is necessarily 'bovaryized' away from this home in realism, materialism, and idealism, which are not contexts corresponding to criminal law (penal), but to natural law (public), civil law (private), and church law (ecclesiastical) respectively.