CYCLE THREE

1. DEMOCRACY AND BUREAUCRACY. One can no more have bureaucracy without democracy than ... man without woman, or Purgatory without the World. For bureaucracy rises from democracy like the Son from the Mother, and it does so as something that has been voted into office by the democratic process. In short, democracy is the road that leads to bureaucracy; I might even say the means to a bureaucratic end, if we bear in mind the governmental essence of bureaucracy, whether national or local, capitalistic or socialistic. Governments collect taxes and bureaucrats spend them - usually, though not invariably, on the electorate's behalf. How they spend them will depend, in large measure, on the type of government in office at any given time, and that follows, in some measure, from the nature and outcome of the democratic process. When people vote, they are not simply voting for a party; they are voting with due regard to the bureaucratic outcome of the party they elect to support, whether or not it is eventually elected.

2. AUTOCRACY AND THEOCRACY. One can no more have theocracy without autocracy than ... Heaven without Hell, or God without the Devil. For theocracy revolts against autocracy like the Holy Ghost against the Virgin Mary, and the gulf that exists between them is wider than that between Purgatory and the World, the Son and the Mother. In fact, it is so wide that there is no way that one could pass from the one to the other, as one can pass from, say, democracy to bureaucracy. Autocracy is the nadir of natural determinism and theocracy the zenith of free will. Autocratic is the context of Christian damnation, and theocratic the context of Christian salvation, the former being akin to a nunnery and the latter to a monastery. Autocracy is the curse of the sub-unconscious, whereas theocracy is the blessing of the superconscious. The one is subfeminine, the other supermasculine.

3. FUNDAMENTALISM AND TRANSCENDENTALISM. More radical, and therefore extreme, than autocracy and theocracy ... are fundamentalism and transcendentalism, the former affiliated to the Mary Child ... of feminist subfemininity, the latter to the Holy Spirit of Heaven in what is effectively the apotheosis of the Superman. Again, there can be no contiguity between these two contexts, since they amount to a Superchristian dichotomy in which the one is bogged down in Subhell, and the other is elevated up into Superheaven - the Superheaven of the Superman.

4. NATURALISM AND IDEALISM. If fundamentalism and transcendentalism are posterior to autocracy and theocracy, as Superchristianity to Christianity, then naturalism and idealism are anterior to democracy and bureaucracy, as Superheathenism to Heathenism. Just as democracy leads to bureaucracy, so idealism leads to naturalism, albeit not in terms of a rise but a fall, the Satanic fall, effectively, of the subconscious Subman from the super-unconscious Superwoman, who dwells in Superhell. For just as assuredly as there is a correlation between the Superman and Superheaven, so there is a like-correlation between the Superwoman and Superhell, and no greater antithesis could be imagined than that between the alpha of Superhell (negative being) and the omega of Superheaven (positive being), the superdiabolic Superwoman diverging from the former, and the superdivine Superman converging upon the latter. But if idealistic Superillusion and transcendentalist Supertruth are the superdiabolic and superdivine poles of noumenal being, then the subheavenly fall of Satan from the Jehovahesque Superhell is nothing more nor less than naturalistic (sub)weakness, the centrifugal subconsciousness of that which is to idealism what bureaucracy is to democracy - the 'masculine' counterpart to a 'feminine' precondition.