Op. 69

THE IDEOLOGICAL PHILOSOPHY

OF SOCIAL TRANSCENDENTALISM

Cyclic Philosophy

Copyright © 2013 John O'Loughlin

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CONTENTS

1. Something from Nothing

2. Complementary Antitheses

3. Natures of the Elements

4. Primary and Secondary Manifestations

5. Subatomic Contrasts

6. Contrary Modes of Divergence and Convergence

7. Cosmic Genders

8. The Coming Challenge

9. Metaphysical Devotion of the Ultimate Self

10. Cyclical Progressions

11. Redemption of the Profane in the Holy

12. Criteria of Religious Music

13. Musical Categories

14. Musical Hierarchies

15. The Significance of Chanting

16. Understanding the Supernatural

17. Positive 'Nature' and 'Culture'

18. Negative 'Nature' and 'Culture'

19. Of Selves and Antiselves

20. Degrees of Primal and Supreme

21. Modes of Evolution and Devolution

22. Modes of Primacy and Supremacy

23. Enslavement To verses Freedom From

24. Towards a Superchristian Dispensation

25. Subsections of the Triadic Beyond

26. The Role of Drugs in 'Kingdom Come'

27. Freedom and Binding

28. Objectivity verses Subjectivity

29. Elemental Distinctions

30. From Barbarity to Culture

31. Relationship of Nature and Culture

32. The Struggle within Idealism

33. Ethical Distinctions

34. Contrasting Types of Society

35. The Role of Conservatism

36. Social Transcendentalist Pluralism

37. Towards Genuine Religion

38. Degrees of Wisdom

39. The Immorality of Freedom

40. The Subjective Basis of Morality

41. Perfection and Imperfection

42. Primal and Supreme (Revisited)

43. Towards Supremacy

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CYCLE ONE: SOMETHING FROM NOTHING

1. Something from nothing, not nothing from something or something for nothing, but something from nothing, as time from space, or solar from stellar, or submasculine from superfeminine, or Satan from Jehovah, or falsity (delusion) from ugliness, or grace from crime, or ... plenum from vacuum.

2. Something from nothing, not so much as stars from space as ... suns from stars, airy plenums from fiery vacuums, like a noumenal son from a noumenal mother, woe from hatred, and wisdom from evil.

3. And in another, lower context ... sons from mothers, as something from nothing, masculine from feminine, phenomenal subjectivity from phenomenal objectivity, consciousness from unconsciousness, ego from instinct, knowledge from strength, pleasure from pride.

4. Thus man from woman has the ring of something from nothing, not something for nothing or nothing from something (although nothing from nothing in the case of female offspring cannot be ruled out), but a plenumous something from a vacuous nothing, a creature with a capacity for morality from one who is rooted in immorality and destined, no matter how shrewd, to remain fundamentally immoral throughout her entire life.

5. Woman precedes man as stars precede the sun or, lower down on the phenomenal planes of volume and mass, as the moon precedes the (vegetative) earth, but men have the capacity to supersede women as Mars supersedes the oceanic aspect of planet earth or, up above on the noumenal planes of time and space, as Saturn supersedes Venus.

6. The male elements in life will be dominated by the female elements in sensuality and liberated from them in sensibility, the former commensurate with the 'once-born' enslavement to precedence, and the latter with the 're-born' salvation (liberation from enslavement) of succedence.

7. The World conceived in terms of a compromise between feminine and masculine elements only works on the basis of the dominion of nothing over something, of woman over man, and is accordingly heathenistic. For the heathen is that which, wallowing in sensuality, accords with 'once-born' as opposed to 're-born' criteria.

8. The nothingness of free will can only prevail over the somethingness of natural determinism when heathenistic criteria are paramount, whether with regard to noumenal or to phenomenal planes, the 'upper' contexts of space and time or the 'lower' contexts of volume and mass.

9. Free will stems from nothingness as light from the stars or rain from the clouds, and air and vegetation (earth) are its principal targets respectively.

10. The objectivity of freedom is commensurate with the nothingness of a vacuous precondition, and is either evil (if noumenal) or good (if phenomenal), but never foolish or wise!

11. The subjectivity of natural determinism (binding) is commensurate with the somethingness of a plenumous precondition, and is either foolish (if phenomenal) or wise (if noumenal), but never evil or good!

12. That which, ever female, is rooted in nothingness will alternate between the evil of noumenal objectivity and the goodness of phenomenal objectivity, as between no-one and nobody.

13. That which, ever male, is centred in somethingness will alternate between the folly of phenomenal subjectivity and the wisdom of noumenal subjectivity, as between somebody and someone.

14. For nothingness extends from the noumenal objectivity of fire to the phenomenal objectivity of water on the female side of life, as from the ethereal to the corporeal, whereas somethingness extends from the phenomenal subjectivity of vegetation to the noumenal subjectivity of air on the male side of it, as from the corporeal to the ethereal.

15. Somethingness has the ability to extend beyond nothingness on both the phenomenal and the noumenal planes of life but cannot exist entirely independent of it, even when liberated from enslavement to sensual precedence. For vegetation is as dependent on water as ... air upon fire.

CYCLE TWO: COMPLEMENTARY ANTITHESES

1. From the noumenal objectivity of science to the noumenal subjectivity of religion, as from fiery nothingness to airy somethingness, evil no-ones to wise someones.

2. From the phenomenal objectivity of politics to the phenomenal subjectivity of economics, as from watery nothingness to vegetative somethingness, good nobodies to foolish somebodies.

3. As impossible to conceive of science without religion, as to conceive of religion without science. The Devil needs God, just as God needs the Devil.

4. As impossible to conceive of politics without economics, as to conceive of economics without politics. Woman needs man, just as man needs woman.

5. Fire and air are the alpha and omega of infinite existence, the former metachemical in its noumenal objectivity, the latter metaphysical in its noumenal subjectivity.

6. Water and vegetation are the alpha and omega of finite existence, the former chemical in its phenomenal objectivity, the latter physical in its phenomenal subjectivity.

7. The objective descends, in nothingness, from the infinity of fire to the finiteness of water, as from metachemistry to chemistry, crime to punishment.

8. The subjective ascends, in somethingness, from the finiteness of vegetation to the infinity of air, as from physics to metaphysics, sin to grace.

9. That which, being noumenal, is infinite ... will be evil if fiery and wise if airy, the former objective, the latter subjective.

10. That which, being phenomenal, is finite ... will be good if watery and foolish if vegetative, the former objective, the latter subjective.

11. Thus the objective elements of fire and water present to our understanding a descent from evil to goodness, as from science to politics, the Devil to woman, dresses to skirts, while the subjective elements of vegetation and air present to our understanding an ascent from folly to wisdom, as from economics to religion, man to God, trousers to zippersuits.

12. There are always, everywhere, two sides to every story, viz. a female side rooted in an objective disposition, and a male side centred in a subjective disposition, as between nothingness and somethingness, vacuum and plenum.

13. The female side of life will complement the male side of it as either its noumenal or its phenomenal antithesis, dresses against zippersuits 'up above' and skirts against trousers 'down below', so that diabolic and divine on the one hand, and feminine and masculine on the other hand are forever in immortal and/or mortal combat, depending on the context.

14. Ultimately, one cannot transform devils into gods or women into men, but only joggle the ratios around, according to which gender is hegemonic at any given time. For the elements are to a greater or lesser extent interdependent, and only an acknowledgement of that fact exonerates one from (unreasoning) fanaticism.

15. Hence although the ratio of the Devil/Hell to God/Heaven may vary where noumenal existence/experience is concerned, there can no more be the one without the other ... than fire without air, or vice versa.

16. Likewise, although the ratio of man/earth to woman/purgatory may vary where phenomenal existence/experience is concerned, there can no more be the one without the other ... than vegetation without water, or vice versa.

CYCLE THREE: NATURES OF THE ELEMENTS

1. That which is fiery is metachemical, but the (un)nature of metachemistry is materialistic on account of its subatomic derivation from the most basic, or elemental particle, subdivision of the metachemical element par excellence, viz. the photon in external ('once-born') contexts and the photino in internal ('re-born') ones, the former affiliated to noumenal sensuality and the latter to noumenal sensibility. Hence we may speak of metachemical materialism.

2. That which is watery is chemical, but the (un)nature of chemistry is realistic on account of its subatomic derivation from the more (in relation to most) basic, or molecular particle, subdivision of the chemical element par excellence, viz. the electron (if conventional) and/or positron (if radical) in external contexts and the electrino (if conventional) and/or positrino (if radical) in internal ones, the former affiliated to phenomenal sensuality and the latter to phenomenal sensibility. Hence we may speak of chemical realism.

3. That which is vegetative is physical, but the nature of physics is naturalistic on account of its subatomic derivation from the more (in relation to most) advanced, or molecular wavicle, subdivision of the physical element par excellence, viz. the neutron (if conventional) and/or deuteron (if radical) in external contexts and the neutrino (if conventional) and/or deuterino (if radical) in internal ones, the former affiliated to phenomenal sensuality and the latter to phenomenal sensibility. Hence we may speak of physical naturalism.

4. That which is airy is metaphysical, but the nature of metaphysics is idealistic on account of its subatomic derivation from the most advanced, or elemental wavicle, subdivision of the metaphysical element par excellence, viz. the proton in external ('once-born') contexts and the protino in internal ('re-born') ones, the former affiliated to noumenal sensuality and the latter to noumenal sensibility. Hence we may speak of metaphysical idealism.

5. Just as it is in the (un)nature of metachemistry to be materialistic and in the (un)nature of chemistry to be realistic, so it is in the nature of physics to be naturalistic and in the nature of metaphysics to be idealistic.

6. The Materialist is therefore one for whom metachemistry is paramount on account of an identification with the most basic subdivision, in elemental particles, of photons and/or photinos.

7. The Realist is therefore one for whom chemistry is paramount on account of an identification with the more (in relation to most) basic subdivision, in molecular particles, of electrons and/or electrinos (if conventional) or positrons and/or positrinos (if radical).

8. The Naturalist is therefore one for whom physics is paramount on account of an identification with the more (in relation to most) advanced subdivision, in molecular wavicles, of neutrons and/or neutrinos (if conventional) or deuterons and/or deuterinos (if radical).

9. The Idealist is therefore one for whom metaphysics is paramount on account of an identification with the most advanced subdivision, in elemental wavicles, of protons and/or protinos.

10. Generally speaking, materialists and realists are 'she's' on account of the objective (un)natures of metachemistry and chemistry.

11. Generally speaking, naturalists and idealists are 'he's' on account of the subjective natures of physics and metaphysics.

12. Where the wavicle subdivisions of the objective elements are concerned, we can speak of their molecular and elemental manifestations as less and least basic in relation to the most and more basic elemental and molecular manifestations of the particle subdivisions of these same elements.

13. Where the particle subdivisions of the subjective elements are concerned, we can speak of their elemental and molecular manifestations as least and less advanced in relation to the more and most advanced molecular and elemental manifestations of the wavicle subdivisions of these same elements.

14. Hence to descend, in either metachemical materialism or chemical realism, from most to least basic via more and less basic manifestations of subatomic presentation, as from elemental particles to wavicles via molecular particles and wavicles.

15. Hence to ascend, in either physical naturalism or metaphysical idealism, from least to most advanced via less and more advanced manifestations of subatomic presentation, as from elemental particles to wavicles via molecular particles and wavicles.

CYCLE FOUR: PRIMARY AND SECONDARY MANIFESTATIONS

1. That which descends, in objectivity, is primarily negative, whereas that which ascends, in subjectivity, is primarily positive.

2. In no context are negativity and positivity completely independent of each other, but co-exist, to varying extents, on either a primary or a secondary basis, depending on the overall 'gender' of the context in question.

3. Hence the objective elements of fire and water present to our understanding a context in which negativity is primary and positivity secondary, as we descend from most to least basic via more and less basic in primary terms, but ascend from least to most advanced via less and more advanced in secondary terms.

4. Hence the subjective elements of vegetation and air present to our understanding a context in which positivity is primary and negativity secondary, as we ascend from least to most advanced via less and more advanced in primary terms, but descend from most to least basic via more and less basic in secondary terms.

5. The most basic element of fire is rooted, overall, in appearance, since the apparent is that which corresponds to an elemental particle subdivision ... and has connections, in this context, with ugliness and hatred (if negative) and with beauty and love (if positive).

6. The more (in relation to most) basic element of water is rooted, overall, in quantity, since the quantitative is that which corresponds to a molecular particle subdivision ... and has connections, in this context, with weakness and humility (if negative) and with strength and pride (if positive).

7. The more (in relation to most) advanced element of vegetation is centred, overall, in quality, since the qualitative is that which corresponds to a molecular wavicle subdivision ... and has connections, in this context, with knowledge and pleasure (if positive) and with ignorance and pain (if negative).

8. The most advanced element of air is centred, overall, in essence, since the essential is that which corresponds to an elemental wavicle subdivision ... and has connections, in this context, with truth and joy (if positive) and with falsity and woe (if negative).

9. Vegetation and air are only respectively less basic and least basic in relation to fire (most basic) and water (more basic), where the negativity of their secondary manifestations is concerned.

10. Fire and water are only respectively least advanced and less advanced in relation to vegetation (more advanced) and air (most advanced), where the positivity of their secondary manifestations is concerned.

11. As a primary factor, negativity begins and ends on the female side of life with fire and water, though it continues, in secondary fashion, on the male side of life with vegetation and air.

12. As a secondary factor, positivity begins and ends on the female side of life with fire and water, though it continues, in primary vein, on the male side of life with vegetation and air.

CYCLE FIVE: SUBATOMIC CONTRASTS

1. Primary negativity is predominant, in metachemical materialism, with the most and more basic manifestations of photon/photino subatomicity, but subdominant, so to speak, with the less and least basic manifestations thereof, as from most to least (elemental) particles via more and less (molecular) particles.

2. Secondary positivity is, so to speak, subponderant, in metachemical materialism, with the least and less advanced manifestations of photon/photino subatomicity, but preponderant with the more and most advanced manifestations thereof, as from least to most (elemental) wavicles via less and more (molecular) wavicles.

3. Hence to contrast the predominance of primary negativity in most and/or more ugliness and hatred with the subponderance of secondary positivity in least and/or less beauty and love, while further contrasting the subdominance of primary negativity in less and/or least ugliness and hatred with the preponderance of secondary positivity in more and/or most beauty and love ... where the photon/photino subatomic parameters of metachemical materialism are concerned.

4. Primary negativity is predominant, in chemical realism, with the most and more basic manifestations of electron/electrino (conventional) and/or positron/positrino (radical) subatomicity, but subdominant with the less and least basic manifestations thereof, as from most to least (elemental) particles via more and less (molecular) particles.

5. Secondary positivity is subponderant, in chemical realism, with the least and less advanced manifestations of electron/electrino (conventional) and/or positron/positrino (radical) subatomicity, but preponderant with the more and most advanced manifestations thereof, as from least to most (elemental) wavicles via less and more (molecular) wavicles.

6. Hence to contrast the predominance of primary negativity in most and/or more weakness and humility with the subponderance of secondary positivity in least and/or less strength and pride, while further contrasting the subdominance of primary negativity in less and/or least weakness and humility with the preponderance of secondary positivity in more and/or most strength and pride ... where the electron/electrino and/or positron/positrino subatomic parameters of chemical realism are concerned.

7. Primary positivity is subponderant, in physical naturalism, with the least and less advanced manifestations of neutron/neutrino (conventional) and/or deuteron/deuterino (radical) subatomicity, but preponderant with the more and most advanced manifestations thereof, as from least to most (elemental) wavicles via less and more (molecular) wavicles.

8. Secondary negativity is predominant, in physical naturalism, with the most and more basic manifestations of neutron/neutrino (conventional) and/or deuteron/deuterino (radical) subatomicity, but subdominant with the less and least basic manifestations thereof, as from most to least (elemental) particles via more and less (molecular) particles.

9. Hence to contrast the subponderance of primary positivity in least and/or less knowledge and pleasure with the predominance of secondary negativity in most and/or more ignorance and pain, while further contrasting the preponderance of primary positivity in more and/or most knowledge and pleasure with the subdominance of secondary negativity in less and/or least ignorance and pain ... where the neutron/neutrino and/or deuteron/deuterino subatomic parameters of physical naturalism are concerned.

10. Primary positivity is subponderant, in metaphysical idealism, with the least and less advanced manifestations of proton/protino subatomicity, but preponderant with the more and most advanced manifestations thereof, as from least to most (elemental) wavicles via less and more (molecular) wavicles.

11. Secondary negativity is predominant, in metaphysical idealism, with the most and more basic manifestations of proton/protino subatomicity, but subdominant with the less and least basic manifestations thereof, as from most to least (elemental) particles via more and less (molecular) particles.

12. Hence to contrast the subponderance of primary positivity in least and/or less truth and joy with the predominance of secondary negativity in most and/or more falsity and woe, while further contrasting the preponderance of primary positivity in more and/or most truth and joy with the subdominance of secondary negativity in less and/or least falsity and woe ... where the proton/protino subatomic parameters of metaphysical idealism are concerned.

CYCLE SIX: CONTRARY MODES OF DIVERGENCE AND CONVERGENCE

1. Broadly the elements of fire and water provide us with contexts in which negativity is primary and positivity secondary, while the elements of vegetation and air provide us, by contrast, with contexts in which positivity is primary and negativity secondary.

2. Negativity may be predominant or subdominant in its particle basis, but it will always be that which is primarily characteristic of both the metachemical and the chemical elements of fire and water.

3. Positivity may be subponderant or preponderant in its wavicle advancement, but it will always be that which is primarily characteristic of both the physical and the metaphysical elements of vegetation and air.

4. Negativity is a consequence of the nothingness of both noumenal and phenomenal objectivity as metachemical and chemical elements diverge (externally) and/or converge (internally) in direct (straight line) fashion, due to a vacuous precondition.

5. Positivity is a consequence of the somethingness of both phenomenal and noumenal subjectivity as physical and metaphysical elements diverge (externally) and/or converge (internally) in indirect (curved line) vein, due to a plenumous precondition.

6. Free will attaches to the absence of a plenumous precondition and is testimony to the negativity of nothingness, as metachemical and chemical elements diverge and/or converge in due objective fashion.

7. Natural determinism follows from the presence of a plenumous precondition and is testimony to the positivity of somethingness, as physical and metaphysical elements diverge and/or converge in due subjective vein.

8. Objective divergence and/or convergence, which is direct (straight line), is primary in metachemistry and chemistry but secondary in physics and metaphysics, where it is tempered by subjective factors to a degree which precludes primacy.

9. Subjective divergence and/or convergence, which is indirect (curved line), is primary in physics and metaphysics but secondary in metachemistry and chemistry, where it is tempered by objective factors to a degree which precludes primacy.

10. Broadly, direct divergence and/or convergence attaches to the particle aspect of an element, whether the particle element be primary, and objective, or secondary, and subjective.

11. Broadly, indirect divergence and/or convergence attaches to the wavicle aspect of an element, whether the wavicle element be primary, and subjective, or secondary, and objective.

12. There is objective (direct) divergence and/or convergence in all elements, but only in the metachemical and chemical elements of fire and water will this be primary. In the physical and metaphysical elements of vegetation and air, by contrast, it will be secondary.

13. Likewise, there is subjective (indirect) divergence and/or convergence in all elements, but only in the physical and metaphysical elements of vegetation and air will this be primary. In the metachemical and chemical elements of fire and water, by contrast, it will be secondary.

14. Hence the negativity of objective divergence and/or convergence is only primary in fire and water, where it is untempered by subjective factors to anything like the extent obtaining with vegetation and air, whose negativity is accordingly secondary.

15. Hence the positivity of subjective divergence and/or convergence is only primary in vegetation and air, where it is untempered by objective factors to anything like the extent obtaining with fire and water, whose positivity is accordingly secondary.

16. By and large, primary negativity and secondary positivity accrue to the female side of life in metachemical materialism (fire) and chemical realism (water), whereas primary positivity and secondary negativity accrue to the male side of life in physical naturalism (vegetation) and metaphysical idealism (air).

17. The female, conceived in terms which embrace both noumenal and phenomenal levels of objectivity, is accordingly one for whom negativity is primary and positivity secondary, and specifically with regard to the metachemical and chemical elements of fire and water.

18. The male, conceived in terms which embrace both phenomenal and noumenal levels of subjectivity, is accordingly one for whom positivity is primary and negativity secondary, and specifically with regard to the physical and metaphysical elements of vegetation and air.

19. Females cannot embrace primary positivity to anything like the same extent as males, neither in physical nor in metaphysical contexts, since they remain rooted in primary negativity.

20. Conversely, males cannot embrace primary negativity to anything like the same extent as females, neither in metachemical nor in chemical contexts, since they remain centred in primary positivity.

21. There are of course male elements in females and, conversely, female elements in males, but these are necessarily subordinate to the presiding elements, which condition gender and ensure that the sexes remain at perpetual loggerheads, the females predominantly objective and the males preponderantly subjective, with contrary orders of divergence and/or convergence in consequence.

CYCLE SEVEN: COSMIC GENDERS

1. Being predominantly objective, females are primarily negative and only secondarily positive, that which is specifically female, whether in noumenal (superfeminine and/or subfeminine) or phenomenal (upper and/or lower feminine) terms, duly affiliated, as we have seen, to the metachemical and chemical elements of fire and water.

2. Being preponderantly subjective, males are primarily positive and only secondarily negative, that which is specifically male, whether in phenomenal (lower and/or upper masculine) or noumenal (submasculine and/or supermasculine) terms, duly affiliated, as we have seen, to the physical and metaphysical elements of vegetation and air.

3. The nothingness of fire and water, rooted in objectivity, contrasts with the somethingness of vegetation and air, centred in subjectivity.

4. Objectivity stems from a vacuous precondition no less than subjectivity from a plenumous one, as, in their contrary ways, do female and male, whether in relation to fire and water, noumenal and phenomenal levels of nothingness on the one hand, or to vegetation and air, phenomenal and noumenal levels of somethingness on the other hand.

5. Nothingness is not strictly commensurate with the Void, with spatial space, but issues, in devolutionary fashion, from the Void on the basis of a stellar vacuum.

6. This stellar vacuum, commensurate with nothingness, was the source from which there arose, in due evolutionary vein, a solar plenum.

7. Hence while there is a sense in which the stellar plane 'fell' from the Void, and continues to diverge as light through spatial space, the solar plane 'arose' from the stellar one on the basis of the noumenal somethingness of sequential time.

8. In Biblical parlance, it therefore follows that 'Satan' didn't so much 'fall' from 'Jehovah', the so-called God accredited, in the Old Testament, with creating the Universe, as 'arose' from Him or, rather, Her in due submasculine vein, turning his back, so to speak, on the superfeminine primacy of noumenal nothingness, as upon cosmic Hell.

9. As usual the Bible, in falling between two stools, the 'stool' of Hindu precedence and the 'stool' of Judeo-Christian succedence, got it wrong, and it is this 'wrongness' which has conditioned and poisoned the minds of countless Jews and Christians ever since, and effectively and officially continues to do so!

10. Thus somethingness from nothingness, positivity from negativity, subjectivity from objectivity, submasculine from superfeminine, wisdom from evil, airy fire from fiery light, albeit all within the necessarily primitive and basically scientific context of cosmic actuality, the stellar leading to the solar as, say, 'Jehovah' to 'Satan', the First Mover to the First Moved, Primal Cause to Primal Effect, the devolutionary 'Angel' (of stellar primacy) to the evolutionary 'Angel' (of solar primacy), both of which, being noumenal, are immortal in their contrary ways.

CYCLE EIGHT: THE COMING CHALLENGE

1. Nothingness cannot become somethingness, but nothingness can certainly replace and/or supersede somethingness as the hegemonic factor of the age, which, unfortunately, was the actuality of twentieth-century life.

2. Thus instead of a male hegemony, the twentieth century provided us with ample evidence of a female hegemony which, despite liberal claims to the effect of equality or equalitarianism, has since become the hegemonic factor of our time - a time in which the negativity of nothingness has effectively superseded the positivity of somethingness, as secular values have increasingly gained the upper-hand over religious ones.

3. In the twentieth century, and to a lesser extent in the preceding two centuries, the Devil did indeed 'ride out', albeit in terms of the supersession of religion by science, of subjectivity by objectivity, and the ever-more hegemonic entrenchment, in consequence, of female nothingness at the expense of male somethingness.

4. The vacuum of the cathode-ray tube was a fitting paradigm for the entrenchment of secular over religious values in the twentieth century, and provided ample evidence of the triumph of nothingness for the dissemination, through light, of evil, as in the ubiquitous portrayal, in one way or another, of violence.

5. The challenge for the twenty-first century and beyond will be to restore, on a superior basis, the hegemony of somethingness over nothingness, in order that religious values may once again prevail over secular ones, in keeping with a desire on the part of males for genuine spirituality.

6. The old, or Christian, spirituality was fundamentally fraudulent, centred not in mind but in ego, not in God/Heaven but in man/earth (not to mention also rooted through the Mother in woman/purgatory and through the Father in the Devil/Hell), and was therefore vulnerable to and duly eclipsed by secular supersession.

7. The new, or Superchristian, spirituality will be centred in mind, the inner metaphysical self, and will utilize the will and the spirit, the power and the glory, of ultimate God and Heaven to achieve both the liberation and glorification of the self in question.

8. Even when and where this is not literally applicable, there will be a deference towards inner metaphysical idealism from the inner physical and chemical positions of a 'new naturalism' and a 'new realism' below, in what, in other texts, I have described as the bottom two tiers of our (projected) triadic Beyond.

9. Not only is mind higher than ego, but mind is that which is superconscious through the spirit rather than simply conscious through the intellect.

10. Breath stands to the lungs as thoughts to the brain, and both alike are mediated over by their respective selves, viz. the superconscious self of metaphysical mind and the conscious self of physical mind.

11. Just as intellect is the thought the egocentric self thinks, so spirit is the air the psychocentric self breathes. More correctly, breath becomes spirit once the mind is superconsciously attuned to it; for it is the spirit which is the beatific glorifier of mind, and which elevates the mind that is specifically attuned to breathing ... to the metaphysical heights of superconscious being, making it spiritually conscious, or joyfully aware, of itself as not merely an existential but an experiential being - One with the Holy Spirit of Heaven.

12. The process of specifically attuning oneself or, rather, one's metaphysical self, the superconscious mind, to the breath ... is called transcendental meditation, and TM is that which allows the mind to become more fully aware of itself through spirit, as that which is one with the breath and of universal import, in consequence of the omnipresent proximity of the air that is breathed into it via the lungs.

13. In fact, it is this metaphysical self which breathes the spirit of air via the lungs, which are but a means to its spiritual glorification.

14. Thus the lungs do not breathe independently of the metaphysical self, as though on their own account, but are servants of the metaphysical self which requires lungs in order that it may reap the superconscious benefits of breathing, in terms of spiritual awareness (joy).

15. Even when one is not specifically attuned, as superman, to the breath, it is still the metaphysical self which is responsible for the breathing process, since the lungs are not an end-in-itself but a means to a superior end - the joyful fulfilment, in short, of the mind.

16. All transcendental meditation does is enable one, as superman, to experience mind more fully and thus achieve superconscious liberation (salvation) from conscious and/or unconscious alternatives for the purposes of spiritual fulfilment.

17. In meditating, one achieves maximum mind and thus maximum consciousness (superconsciousness) of the spirit (joy) which pertains to the breath and is one with all spirit. One ceases to be personal (egocentric) and becomes universal (psychocentric), since that which derives, as spirit, from the breath, returns, as breath, to the air.

CYCLE NINE: METAPHYSICAL DEVOTION OF THE ULTIMATE SELF

1. One should distinguish the inner metaphysical self, as superconscious mind, from the inner metaphysical will, as divine superpower, and the inner metaphysical spirit, as sublime superglory, so that one comes to think of them in terms akin to a Son/Father/Holy Ghost trinity of inner metaphysical factors which allow the Son to utilize the Father in order to experience the Holy Ghost.

2. The Father corresponds to the Ground ... of all sensible being, the inner metaphysical will, which links the Knower to the Unknown or, rather, Unseen, the Son to the Holy Ghost, mind to spirit in inner metaphysical terms, and thus enables him, the superman, to experience that joy which comes from being carried up and away upon the 'wings of the breath' to an identification with the Holy Spirit of Heaven.

3. The inner metaphysical self, the ultimate self of superconscious mind, will simply exist until and unless it is brought to experiential fulfilment through the spirit, and thus partakes of that joy which comes to it when the lightness which is of the spirit 'rubs off' onto it in due process of enlightenment.

4. The transcendence of metaphysical existence is only possible to the ultimate self, the superconscious mind of the superman, via the experiment of superpowerful will, the inner metaphysical will, whose capacity to breathe transports this ultimate self towards experiential enlightenment in harmony with the spirit, some of whose glory 'rubs off' onto it, and accordingly glorifies it in relation to Heaven.

5. Thus the Son plunges into the Father to achieve unity with the Holy Spirit, mind leading to spirit via will on the plane of sensible metaphysics, as that which is supermasculine becomes, by turns, quasi-divine and quasi-sublime, quasi-wilful (full of will) and quasi-spiritual, through its association with both experimental and experiential modes of metaphysics, thereby transcending its existence in the most sublime feeling there is.

6. To realize the ultimate self as superconscious mind, to deny the ultimate self through the superwill (of the lungs to breathe), thereby affirming God, and to fulfil the ultimate self through the superglorious spirit (of the out-breath itself), thereby achieving unity (no matter how briefly) with that which is truly heavenly and experiencing, in consequence, blessed enlightenment, as superconscious mind is borne aloft on meditative wings of joyful surrender to universal essence.

7. Such is the pattern of inner metaphysical devotion, which has to be repeated time after time, in due cyclical vein, if one is to sustain anything like a consistently joyful level of being.

8. For being is that which pertains to metaphysics, to essence, and one cannot achieve inner experiential being unless one sacrifices inner existential being to inner experimental being, thereby passing beyond the ultimate self to unity with ultimate Heaven via ultimate God.

9. For the ultimate self is neither an end-in-itself nor a means-to-an-end, but a platform of inner psychic existence which can live being more fully if, in its wisdom, it surrenders to the respiratory will of ultimate God and is thereby brought into direct contact with the Holy Spirit of ultimate Heaven.

CYCLE TEN: CYCLICAL PROGRESSIONS

1. To deny existential being for the sake of that greater being which pertains to the spirit and 'rubs off' onto the mind, thereby enlightening it.

2. Hence to deny existential being for the sake of experiential being, which glorifies the self that has surrendered to it, taking it beyond mind to spirit and thereby uplifting it towards a joyful redemption, the resolution of the Son in the Holy Ghost only made possible via the Father, whose experimental being was the powerful means to a glorious end.

3. Yet no sooner has one arrived at that glorious end than one must, as superman, return again to the selfish beginning, the self-realizational beginning of existential being, in order to plunge anew into the powerful means whose experimental destiny is to transport the ultimate self towards experiential being in unity with the spirit.

4. Hence a perpetual cyclical progression from one mode of sensible being to another, as the Son embraces the Father in the name of the Holy Ghost, passing from mind to spirit via will, as from a sensible mode of universal self to sensible modes of universal selflessness, the one powerful and the other glorious.

5. Thus one achieves liberation from the existential being of the ultimate self, the superconscious mind, through the experimental and experiential beings of the ultimate will and ultimate spirit, both of which are comparatively selfless in that they pertain, as will and spirit, to power and glory, means and end, God and Heaven, truth and joy, rather than to superconscious mind, the selfish beginning, the superman, the inner metaphysical self, etc., which yet has control over each, since experiment and experience are meaningless except in relation to existence, just as the Father and the Holy Ghost would have no meaning except in relation to the Son, the cynosure and focal-point of, in this case, inner metaphysical options.

6. Metaphysical self may be the beginning and metaphysical selflessness the end, but one must return to the beginning time and time again in order to achieve the end afresh, thereby passing through the full-gamut of being, as it stands in relation to sensibility, as that which is ultimate.

7. For the will and the spirit of sensible being are of no metaphysical use except in connection with the mind which controls them, and which they are destined to experimentally and experientially serve for as long as that mind exists.

CYCLE ELEVEN: REDEMPTION OF THE PROFANE IN THE HOLY

1. To the superman (the Son of God) is the Kingdom (of the inner metaphysical self), the Power (of inner metaphysical selflessness), and the Glory (of outer metaphysical selflessness), as the mind of sensible being sacrifices itself to the will of sensible being in order to achieve (unity with) the spirit of sensible being, thereby attaining to full enlightenment.

2. From the kingdom of the Son to the glory of the Holy Spirit via the power of the Father, as superconscious mind plunges into the in-breath of the inner metaphysical will in order to be transported up by the out-breath of the inner-to-outer metaphysical spirit, passing in sensible being beyond universal self to universal selflessness, the heavenly goal of all metaphysical striving.

3. For the universal self of existential being to achieve unity with the universal selflessness of experiential being via the universal selflessness of experimental being is the fulfilment of its metaphysical quest, rendering holy (through selfless joy) that which was profane, since experience transcends existence, as Heaven transcends the kingdom of the inner metaphysical self.

4. The Son becomes holy not in the Father but in and through the Holy Ghost, the out-breath of the sensible spirit which delivers unto glory that which was of the self, and therefore profane.

5. Thus the inner metaphysical self of existential being is enlightened by the outer metaphysical selflessness of experiential being to which it gladly surrendered itself via the inner metaphysical selflessness of experimental being, the power of the Father to will the sensible mind of the Son, the superman, towards the glory of the Holy Spirit wherein it is redeemed in blessed unity with the Infinite, enlightened by the lightness of spirit to a joy sublime.

6. The superman has the capacity to become subliminally holy in the transcendence of his existential self through the spirit of Heaven, passing from the divine power of ultimate God to the sublime glory of ultimate Heaven, as experimental truth is superseded by experiential joy, the joy (bliss) that comes upon the ultimate self when it is enlightened by that which stands beyond it and to which it is inexorably drawn, as to its source.

CYCLE TWELVE: CRITERIA OF RELIGIOUS MUSIC

1. To the superman is the Kingdom (of Eternal Being), the Power (of God), and the Glory (of Heaven) for ever and ever, Amen!

2. The superman is the highest mode of human life, a supermasculine superhuman mode of life whose metaphysical sensibility stands above the physical sensibility of man and the chemical sensibility of woman, as 're-born' mind above both 're-born' ego and id.

3. This fact would have to be reflected in the triadic Beyond of 'Kingdom Come' to which my work subscribes, since it is of the nature of Social Transcendentalism, the ideology of 'Kingdom Come', to attach paramount importance to metaphysics and thus to that which, centred in being, is properly religious.

4. Air is effectively the element of religion, just as vegetation is the element of economics, water the element of politics, and fire the element of science, which (latter) is the beginning rather than the end of elemental actuality.

5. Things proceed from fire to air via water and vegetation, as from materialism to idealism via realism and naturalism, science to religion via politics and economics or, in more abstract terms, from doing (acting) to being via giving and taking, evil to wisdom via goodness and folly.

6. In such a manner it could be maintained that the Arts proceed from art to music via literature and sculpture, as from appearance to essence via quantity and quality, the Devil/Hell to God/Heaven via woman/purgatory and man/earth or, in elemental terms, from fire to air via water and vegetation, crime to grace via punishment and sin.

7. If air is the religious element par excellence, as I have no doubt it is, then only that religion which is centred in the utilization of air, via the breath, for religious (spiritual) purposes is genuine, all the rest being either vegetative, watery, or fiery shortfalls from the idealistic per se of metaphysics (transcendentalism) in what amount to quasi-idealistic modes of physics (nonconformism), chemistry (humanism), and metachemistry (fundamentalism), as applicable to the hegemony, in other contexts, of either economics, politics, or science.

8. Since music, the art form of air, is the religious mode of cultural endeavour, it follows that only that music which embraces wind, in one form or another, will have a religious correlation, since wind is the instrumental category which corresponds to air, and hence to religion.

9. There are, it seems to me, for main categories of wind instrumentation, viz. brass, organs (including accordions, mouth organs, harmoniums, etc.), woodwind, and pipes, and I contend that the first three are 'bovaryizations' of wind germane to fiery, watery, and vegetative shortfalls, respectively, from an airy per se, viz. pipes.

10. Hence it is my contention that religious music is 'bovaryized' (or twisted away from what is genuinely religious) when it relies upon either brass, organs, or woodwind, since air is then being utilized in quasi-idealistic vein by instruments whose material and stylistic constructions render them closer, overall, to fire, water, and vegetation respectively.

11. Hence we could distinguish the quasi-idealistic materialism of religious music utilizing brass from the idealism of the utilization of pipes for religious purposes, and further distinguish each of these (noumenal) options from the (phenomenal) quasi-idealistic realism of organs and the quasi-idealistic naturalism of woodwind in connection with religious music.

12. Pipes are alone genuinely religious, and hence musical, by dint of their reliance on the lung-like bag-and-bellows apparatus for the supply of air to the pipe(s) as such.

13. Pipes that rely upon a whistle-like connection to the mouth are comparatively less religious, and therefore musical, than pure or uilleann pipes, for the simple reason that such a whistle-like connection connotes with woodwind as something comparatively more economic, and hence sculptural, in its vegetative construction.

14. Nevertheless, even bagpipes are musically superior, by dint of the 'bag', to woodwind instruments as such, and should be capable, in consequence, of producing a more genuinely religious sound, one suited to a preponderantly transcendental bias.

CYCLE THIRTEEN: MUSICAL CATEGORIES

1. Since I classify music in relation to the four principal elements, viz. fire, water, vegetation, and air, it behoves me to subdivide it into four categories, viz. rhythm, melody, harmony, and pitch, and to equate each of these categories with a corresponding type of music, viz. dance, vocal, instrumental, and solo, since dance music is predominantly rhythmic, vocal music predominantly melodic, instrumental music predominantly or, rather, preponderantly (in its subjectivity) harmonic, and solo music preponderantly pitchful.

2. Likewise I contend that just as there are four main kinds of music, so there are four main categories of instruments corresponding to the elements, viz. percussion, keyboards, strings, and wind, the first category effectively fiery, the second effectively watery, the third effectively vegetative, and the fourth effectively airy.

3. Hence we can distinguish the dance category of percussion-based rhythmic music from the solo category of wind-centred pitchful music, further distinguishing each of these noumenal options in time and space from the vocal category of keyboards-based melodic music and the instrumental category of strings-centred harmonic music 'down below', in what amounts to phenomenal alternatives, in volume and mass, to the more absolutist categories 'up above'.

4. Broadly, the elemental distinctions between these four principal kinds of music, viz. rhythmic, melodic, harmonic, and pitchful, are such as to warrant their being respectively equated with the following descriptive genres, viz. Jazz in the case of rhythm, Pop in the case of melody, Classical in the case of harmony, and Folk in the case of pitch, as we move from dance to solo via vocal and instrumental or, in equivalent musical-instrument terms, from percussion to wind via keyboards and strings.

5. In respect of the four main disciplinary divisions which correspond to the elements, viz. science, politics, economics, and religion, I would have no difficulty in associating Jazz with science, Pop with politics, Classical with economics, and Folk with religion, since the combination of rhythm and dance with percussion in the case of Jazz makes for a fiery, and hence scientific, parallel; the combination of melody and vocals with keyboards in the case of Pop makes for a watery, and hence political, parallel; the combination of harmony and instrumentality with strings in the case of Classical makes for a vegetative, and hence economic, parallel; and, last but hardly least, the combination of pitch and solo with wind in the case of Folk makes for an airy, and hence religious, parallel.

6. Thus I conclude that Jazz is a scientific kind of music, Pop a political kind of music, Classical an economic kind of music, and Folk a religious kind of music, with Jazz and Pop corresponding, on the female side of life, to fire and water, but Classical and Folk corresponding to vegetation and air on what amounts, by contrast, to its male side, a side rather more physical and metaphysical in its phenomenal subjectivity and noumenal subjectivity than either metachemical or chemical in relation to noumenal objectivity and to phenomenal objectivity.

CYCLE FOURTEEN: MUSICAL HIERARCHIES

1. Since music is never more musical than when religious, and hence metaphysical, the most musical kind of music will be Folk, especially that which utilizes pipes, while Classical, Pop, and Jazz will respectively stand to this as more (in relation to most), less (in relation to least), and least musical kinds of music, bearing in mind their vegetative, watery, and fiery departures from air.

2. There is no kind of music beyond solo piping, since pipes are what most approximates to the lungs in their bag-and-bellows construction, and hence to a meditation parallel in which one, as superman, is one with metaphysical being of a sensible nature or, more correctly, supernature.

3. All other kinds of music are 'bovaryized' departures from a musical per se, and thus stand closer, as has been argued, to economic, political, or scientific alternatives to music in its properly religious mode.

4. If folk music is the 'voice' of the spirit, then classical music is the 'voice' of the intellect, pop music the 'voice' of the id (instinct), and jazz music the 'voice' of the soul, the latter three of which exist at physical, chemical, and metachemical removes, respectively, from the metaphysical essence of music per se, viz. pipe-centred Folk.

5. Vocal music is not, and never has been, strictly religious, since the voice, properly considered, corresponds less to air than to water in its utilization of the tongue for purposes of singing songs.

6. Vocal music is as distinct a category from wind-centred solo music as dance music from strings-centred instrumental music, and suggests to this thinker the bending of a political mode of music towards religion when utilized in connection with the latter.

7. Such a 'bending' might be described as humanistic or Marian, and will be even less religiously credible than strings-centred instrumental music when it, too, is 'bent' away from its economic platform towards religion.

8. Rock is effectively a subdivision of pop music which stands to Pop-proper as its masculine counterpart, one necessarily less vocal, overall, and correspondingly more instrumental, if usually in connection with electric guitars.

9. There is indubitably a division, in pop music, between vocal Pop and dance-oriented Pop, the former standing to the latter as, say, Puritanism to Dissenterism, or Conservatism to Labourism (Fabianism), or Rugby Union to Rugby League ... in terms of dispassionate and passionate manifestations of a feminine wateriness.

10. In this regard, we are returning to the notion, expressed in some earlier texts, of an inverted triangle in which two kinds of femininity 'lord' or, rather, 'lady' it over a correlative mode of masculinity down below, which serves as 'fall guy' for negative criticism within a broadly British, and hence heathenistic, structure.

11. The 'fall guy' in this context is of course rock music, particularly Soft Rock, which stands to our pop-music alternatives as Anglicanism to Puritanism/Dissenterism, or the Liberal Democrats to the Tories/Labour, or Association Football to Rugby Union/Rugby League, or even pale ale to white and/or red wine.

12. Hence rock music is itself divisible between that which would appear to accord with so-called 'Protestant solidarity' in relation to an inverted triangle and that which, being 'hard', would seem to be at loggerheads with such a watery predicament in one avowedly more vegetative, and hence masculine overall, with, in consequence, a Catholic or quasi-Catholic connotation such that, in more radical cases, causes the music to break away from vocals altogether, thereby drawing closer, albeit from an electronic base, to instrumental music per se, viz. Classical.

13. Such Hard Rock would accord with the notion of 'bullshit' as opposed to 'cowshit', and although it would not amount to an economic mode of music per se, it would be sufficiently masculine to be removed from the inverted triangle in which Soft Rock languishes, in 'cowshit' fashion, under the combined assault of pure Pop and dance Pop in what effectively amounts to a feminine hegemony in which 'cowpiss' and 'cowpuss', corresponding to dispassionate and passionate approaches to water (vocals), rule a heathenistic roost.

CYCLE FIFTEEN: THE SIGNIFICANCE OF CHANTING

1. Although vocal music can never be strictly religious, on account of its watery shortfall, via the tongue, from air, and hence the utilization of wind, there is certainly a case for chanting as the traditional approach to and mode of 'sacred vocal music'.

2. For chanting differs from singing as the windpipe from the voice and is, in effect, a means of bypassing the tongue through the utilization of the breath for the production of simple monosyllabic or non-verbal sounds in constant repetition.

3. Hence chanting is not only deeper than singing, it is a spiritual as opposed to instinctual or intellectual approach to the production of sound utilizing natural means.

4. Yet much as chanting is religiously superior to singing, its main disadvantage, from a spiritual standpoint, is that it tends, when indulged in too regularly, to take the place of meditation, since it utilizes both the lungs and the windpipe for fundamentally musical purposes, and thereby detracts from their inner metaphysical potential as instruments of transcendental meditation in soundless being.

5. Hence the more chanting a person does the less likely he is to meditate, since the one tends to exclude, if not eclipse, the other when indulged-in to any appreciable extent, and meditation is either aurally subverted via sound or spurned altogether in favour of what are fundamentally musical considerations.

6. The only solution to this traditional approach to religious music is, and has long been, the utilization of wind, particularly pipes, for purposes of conditioning the mind, in chant-like vein, towards a beingful quiescence, thereby freeing-up both the lungs and the windpipe, and enabling one to categorically distinguish between aural being and respiratory being, music and meditation.

7. For the advantages accruing to lungs that have been freed-up, by pipes, from the subversive substitution of chanting ... are too great to ignore, since they are then effectively delivered from aural sensuality to the possibility of respiratory sensibility, and can serve the superconscious mind independently of subconscious distraction, the sort of distraction that inevitably occurs when ears are utilized to listen to what is being chanted.

8. For whilst ears are indubitably a divine power when utilized for purposes of listening to aural productions at large on the airwaves, they are a power affiliated not to the superconscious mind but to the subconscious mind in connection with subnatural manifestations of power and glory, and thus fall short, in 'once-born' mode, of supernatural 'rebirth', the sort of 'rebirth' guaranteed by that which, ever meditative, transcends metaphysical sensuality in the utmost being of metaphysical sensibility.

9. Thus the difference between religious music and religious praxis, in genuinely metaphysical terms, is that between being in its sensual manifestation and being in its sensible manifestation, the former affiliated to subnaturalism, and hence to the subman; the latter affiliated, through supernaturalism, to the superman.

10. Verily, the more music is differentiated, through pipes, from meditation, the easier it will be to choose either a submasculine or a supermasuline course rather than, as in the case of chanting, to risk the subversion of respiratory sensibility through aural sensuality.

CYCLE SIXTEEN: UNDERSTANDING THE SUPERNATURAL

1. That which is supernatural lies beyond nature, in the sense that metaphysics lies beyond physics, or the superman beyond man.

2. In very basic terms, air is the supernatural element that lies beyond (and above) vegetation, the earthy or natural element per se.

3. There is also a supernatural self which is superconscious, as well as a supernatural will which is superpowerful, and a supernatural spirit which is superglorious.

4. The supernatural self, the superconscious mind, is akin to the Son (or committed devotee of God through transcendental meditation) which attunes itself to the supernatural will, the superpower, of the Father in order to be redeemed in and by the supernatural spirit, the superglory, of the Holy Ghost.

5. Hence the supernatural self becomes holy (saved) through abandoning itself to the supernatural spirit of the Holy Ghost, wherein it is selflessly universalized in sublime being.

6. This is the logic of the Ultimate Trinity, the True Trinity, and it begins in the Son, proceeds to the Father, and culminates in the Holy Ghost, from whence things must revert to the Son in order that the other two components of this Ultimate Trinity, corresponding to the Father and the Holy Ghost, may be embraced afresh, and so on.

7. For transcendental meditation is an ongoing process in which there is a cyclical recurrence of self-power-glory, or mind-will-spirit, or superman-supergod-superheaven, or profanity-divinity-sublimity, within the metaphysical framework of supernature.

8. Supernature has nothing to do with the fiery Behind, the cosmic, and everything to do with the airy Beyond, the universal, though the two have often been confounded.

9. That which is of the fiery Behind is behind not vegetation, or nature, but water, or unnature, and is accordingly super-unnatural (in sensuality) and sub-unnatural (in sensibility).

10. Just as metaphysics is beyond physics, as air lies beyond vegetation, so that which, as fire, is behind water is as metachemistry behind chemistry, both of which are unnatural compared to or, rather, contrasted with their natural counterparts, since the unnatural is that which is objective, and hence female, as opposed to subjective, and hence male.

11. One does not look for God or Heaven in metachemistry but, very literally, for the Devil and Hell there, since fire is the element of the metachemical Behind, and fire, particularly in its light/blood manifestations, contrasts absolutely, in noumenal apartness, with the metaphysical element of air.

12. One can - and should - distinguish, more pedantically, between evil fire and wise fire, metachemical fire and 'metaphysical fire', since the former is akin to light, while the latter has kinship with heat.

13. In other words, we have here a basic distinction between the stellar plane of stars and the solar plane of suns, with specific reference to the sun, which exists, so I maintain, in an evolved relationship to the stellar plane as that which 'fell' from it, in Biblical parlance, as a body primarily of heat rather than of light.

14. Heat only exists as a primary entity because of the air upon which fire burns, without which it would remain, in vacuous isolation, as light primarily, and thus as something anterior to what I have called 'metaphysical fire'.

15. Such an anterior position is signified by the stellar plane, which therefore constitutes a properly metachemical alternative to and even precondition of the solar one.

16. In Biblical parlance, it is, to repeat myself, Jehovah which, as 'First Mover', corresponds to the metachemical manifestation of fire (light) and Satan, as 'Fallen Angel', viz. the sun, to its 'metaphysical' manifestation.

17. Hence heat fell from light as wisdom from evil, or subnature from super-unnature, or submasculine from superfeminine, or, simply, solar from stellar, the Satanic so-called Devil from the Jehovahesque so-called God.

18. This is the 'transvaluation of values' that needs to be accepted, especially by Jews, if there is to be any prospect of substantial metaphysical progress beyond such primitive, and basically scientific, postulates to a position properly commensurate with 'rebirth', and hence metaphysical sensibility, the sort of sensibility that has a Saturnalian backdrop and revolves, in due cyclical vein, around the relationship of the inner metaphysical self, the superconscious mind, to both the lungs and the breath in due process of meditating, via supernatural will and spirit, beyond lungs and breath to ultimate God and Heaven.

19. Reject my teaching, and one remains enslaved to Biblical delusion for ever, with no prospect of true sensibility through true religion in 'Kingdom Come', following 'the Last Judgement'.

CYCLE SEVENTEEN: POSITIVE 'NATURE' AND 'CULTURE'

1. The form that power takes will determine its nature, whereas the content that glory has will determine its culture.

2. For power has intimate connections with form, just as glory is intimately connected with content.

3. One might define the 'nature' of power as having either objective or subjective dispositions in relation to either noumenal (in space and time) or phenomenal (in volume and mass) planes.

4. Similarly, the 'content' of glory ought to be defined in terms of either materialist or realist dispositions in relation to metachemical and chemical elements or, conversely, in terms of either naturalist or idealist dispositions in relation to physical and metaphysical elements respectively.

5. Power can take one of eight principal positive forms, viz. of universal spatial space (outer beauty), of universal repetitive time (inner beauty), of universal sequential time (outer truth), of universal spaced space (inner truth), of personal volumetric volume (outer strength), of personal massed mass (inner strength), of personal massive mass (outer knowledge), and of personal voluminous volume (inner knowledge).

6. Glory can take one of eight principal positive contents, viz. of universal sensual doing (outer love), of universal sensible doing (inner love), of universal sensual being (outer joy), of universal sensible being (inner joy), of personal sensual giving (outer pride), of personal sensible giving (inner pride), of personal sensual taking (outer pleasure), and of personal sensible taking (inner pleasure).

7. The 'nature' of positive power in both universal spatial space and universal repetitive time is noumenally objective, and hence evil in its supreme super-unnaturalism to supreme sub-unnaturalism, whereas the 'nature' of positive power in both universal repetitive time and universal spaced space is noumenally subjective, and hence wise in its supreme subnaturalism to supreme supernaturalism.

8. The 'nature' of positive power in both personal volumetric volume and personal massed mass is phenomenally objective, and hence good in its supreme upper-unnaturalism to supreme lower-unnaturalism, whereas the 'nature' of positive power in both personal massive mass and personal voluminous volume is phenomenally subjective, and hence foolish in its supreme lower-naturalism to supreme upper-naturalism.

9. The 'culture' of positive glory in both universal sensual doing and universal sensible doing is metachemically materialist, and hence vicious in its supreme super-unconsciousness to supreme sub-unconsciousness, whereas the 'culture' of positive glory in both universal sensual being and universal sensible being is metaphysically idealist, and hence virtuous in its supreme subconsciousness to supreme superconsciousness.

10. The 'culture' of positive glory in both personal sensual giving and personal sensible giving is chemically realist, and hence virtuous in its supreme upper-unconsciousness to supreme lower-unconsciousness, whereas the 'culture' of positive glory in both personal sensual taking and personal sensible taking is physically naturalist, and hence vicious in its supreme lower-consciousness to supreme upper-consciousness.

11. Whereas beauty corresponds to evil positive power in both universal spatial space and universal repetitive time, as one descends the space-time axis from outer beauty to inner beauty, love corresponds to vicious positive glory in both universal sensual doing and universal sensible doing, as one descends the axis of metachemical materialism from outer love to inner love.

12. Whereas truth corresponds to wise positive power in both universal sequential time and universal spaced space, as one ascends the time-space axis from outer truth to inner truth, joy corresponds to virtuous positive glory in both universal sensual being and universal sensible being, as one ascends the axis of metaphysical idealism from outer joy to inner joy.

13. Whereas strength corresponds to good positive power in both personal volumetric volume and personal massed mass, as one descends the volume-mass axis from outer strength to inner strength, pride corresponds to virtuous positive glory in both personal sensual giving and personal sensible giving, as one descends the axis of chemical realism from outer pride to inner pride.

14. Whereas knowledge corresponds to foolish positive power in both personal massive mass and personal voluminous volume, as one ascends the mass-volume axis from outer knowledge to inner knowledge, pleasure corresponds to vicious positive glory in both personal sensual taking and personal sensible taking, as one ascends the axis of physical naturalism from outer pleasure to inner pleasure.

CYCLE EIGHTEEN: NEGATIVE 'NATURE' AND 'CULTURE'

1. In contrast to the above, power can take one of eight principal negative forms, viz. of cosmic (un-universal) spatial space (outer ugliness), of cosmic repetitive time (inner ugliness), of cosmic sequential time (outer falsity), of cosmic spaced space (inner falsity), of impersonal volumetric volume (outer weakness), of impersonal massed mass (inner weakness), of impersonal massive mass (outer ignorance), of impersonal voluminous volume (inner ignorance).

2. Likewise glory can take one of eight principal negative contents, viz. of cosmic sensual doing (outer hatred), of cosmic sensible doing (inner hatred), of cosmic sensual being (outer woe), of cosmic sensible being (inner woe), of impersonal sensual giving (outer humility), of impersonal sensible giving (inner humility), of impersonal sensual taking (outer pain), of impersonal sensible taking (inner pain).

3. The 'nature' of negative power in both cosmic spatial space and cosmic repetitive time is noumenally objective, and hence evil in its primal super-unnaturalism to primal sub-unnaturalism, whereas the 'nature' of negative power in both cosmic sequential time and cosmic spaced space is noumenally subjective, and hence wise in its primal subnaturalism to primal supernaturalism.

4. The 'nature' of negative power in both impersonal volumetric volume and impersonal massed mass is phenomenally objective, and hence good in its primal upper-unnaturalism to primal lower-unnaturalism, whereas the 'nature' of negative power in both impersonal massive mass and impersonal voluminous volume is phenomenally subjective, and hence foolish in its primal lower-naturalism to primal upper-naturalism.

5. The 'content' of negative glory in both cosmic sensual doing and cosmic sensible doing is metachemically materialist, and hence vicious in its primal super-unconsciousness to primal sub-unconsciousness, whereas the 'content' of negative glory in both cosmic sensual being and cosmic sensible being is metaphysically idealist, and hence virtuous in its primal subconsciousness to primal superconsciousness.

6. The 'nature' of negative glory in both impersonal sensual giving and impersonal sensible giving is chemically realist, and hence virtuous in its primal upper-unconsciousness to primal lower-unconsciousness, whereas the 'nature' of negative glory in both impersonal sensual taking and impersonal sensible taking is physically naturalist, and hence vicious in its primal lower-consciousness to primal upper-consciousness.

7. Whereas ugliness corresponds to evil negative power in both cosmic spatial space and cosmic repetitive time, as one descends the space-time axis from outer ugliness to inner ugliness, hatred corresponds to evil negative glory in both cosmic sensual doing and cosmic sensible doing, as one descends the axis of metachemical materialism from outer hatred to inner hatred.

8. Whereas falsity (delusion) corresponds to wise negative power in both cosmic sequential time and cosmic spaced space, as one ascends the time-space axis from outer falsity to inner falsity, woe corresponds to wise negative glory in both cosmic sensual being and cosmic sensible being, as one ascends the axis of metaphysical idealism from outer woe to inner woe.

9. Whereas weakness corresponds to good negative power in both impersonal volumetric volume and impersonal massed mass, as one descends the volume-mass axis from outer weakness to inner weakness, humility corresponds to good negative glory in both impersonal sensual giving and impersonal sensible giving, as one descends the axis of chemical realism from outer humility to inner humility.

10. Whereas ignorance corresponds to foolish negative power in both impersonal massive mass and impersonal voluminous volume, as one ascends the mass-volume axis from outer ignorance to inner ignorance, pain corresponds to foolish negative glory in both impersonal sensual taking and impersonal sensible taking, as one ascends the axis of physical naturalism from outer pain to inner pain.

CYCLE NINETEEN: OF SELVES AND ANTISELVES

1. The superfeminine self is that self which, ever positively emotional, is into the power and the glory of spatial space and sensual doing in supreme terms, through beauty and love, the Outer Devil and the Outer Hell of eye-based metachemical materialism.

2. The superfeminine antiself is that antiself which, ever negatively emotional, is into the power and the glory of spatial space and sensual doing in primal terms, through ugliness and hatred, the Outer Antidevil and the Outer Antihell of star-based metachemical materialism.

3. The subfeminine self is that self which, ever positively emotional, is into the power and the glory of repetitive time and sensible doing in supreme terms, through beauty and love, the Inner Devil and the Inner Hell of heart-based metachemical materialism.

4. The subfeminine antiself is that antiself which, ever negatively emotional, is into the power and the glory of repetitive time and sensible doing in primal terms, through ugliness and hatred, the Inner Antidevil and the Inner Antihell of Venus-based metachemical materialism.

5. The upper-feminine self is that self which, ever positively instinctual, is into the power and the glory of volumetric volume and sensual giving in supreme terms, through strength and pride, the outer woman and the outer purgatory of tongue-based chemical realism.

6. The upper-feminine antiself is that antiself which, ever negatively instinctual, is into the power and the glory of volumetric volume and sensual giving in primal terms, through weakness and humiliation, the outer antiwoman and the outer antipurgatory of moon-based chemical realism.

7. The lower-feminine self is that self which, ever positively instinctual, is into the power and the glory of massed mass and sensible giving in supreme terms, through strength and pride, the inner woman and the inner purgatory of womb-based chemical realism.

8. The lower-feminine antiself is that antiself which, ever negatively instinctual, is into the power and the glory of massed mass and sensible giving in primal terms, through weakness and humility, the inner antiwoman and the inner antipurgatory of ocean-based chemical realism.

9. The lower-masculine self is that self which, ever positively intellectual, is into the power and the glory of massive mass and sensual taking in supreme terms, through knowledge and pleasure, the outer man and the outer earth of flesh-centred physical naturalism.

10. The lower-masculine antiself is that antiself which, ever negatively intellectual, is into the power and the glory of massive mass and sensual taking in primal terms, through ignorance and pain, the outer antiman and the outer anti-earth of vegetation-centred physical naturalism.

11. The upper-masculine self is that self which, ever positively intellectual, is into the power and the glory of voluminous volume and sensible taking in supreme terms, through knowledge and pleasure, the inner man and the inner earth of brain-centred physical naturalism.

12. The upper-masculine antiself is that antiself which, ever negatively intellectual, is into the power and the glory of voluminous volume and sensible taking in primal terms, through ignorance and pain, the inner antiman and the inner anti-earth of Mars-centred physical naturalism.

13. The submasculine self is that self which, ever positively spiritual, is into the power and the glory of sequential time and sensual being in supreme terms, through truth and joy, the Outer God and the Outer Heaven of ear-centred metaphysical idealism.

14. The submasculine antiself is that antiself which, ever negatively spiritual, is into the power and the glory of sequential time and sensual being in primal terms, through falsity and woe, the Outer Antigod and the Outer Antiheaven of sun-centred metaphysical idealism.

15. The supermasculine self is that self which, ever positively spiritual, is into the power and the glory of spaced space and sensible being in supreme terms, through truth and joy, the Inner God and the Inner Heaven of lung-centred metaphysical idealism.

16. The supermasculine antiself is that antiself which, ever negatively spiritual, is into the power and the glory of spaced space and sensible being in primal terms, through falsity and woe, the Inner Antigod and the Inner Antiheaven of Saturn-centred metaphysical idealism.

CYCLE TWENTY: DEGREES OF PRIMAL AND SUPREME

1. Sensual doing in spatial space for the superfeminine self of the 'once-born' soul in relation to supreme outer metachemistry, from least to most via less and more supreme manifestations of external beauty and love.

2. Sensual antidoing in spatial antispace for the superfeminine antiself of the 'once-born' antisoul in relation to primal outer metachemistry, from most to least via more and less primal manifestations of external ugliness and hatred.

3. Sensible doing in repetitive time for the subfeminine self of the 're-born' soul in relation to supreme inner metachemistry, from least to most via less and more supreme manifestations of internal beauty and love.

4. Sensible antidoing in repetitive anti-time for the subfeminine antiself of the 're-born' antisoul in relation to primal inner metachemistry, from most to least via more and less primal manifestations of internal ugliness and hatred.

5. Sensual giving in volumetric volume for the upper-feminine self of the 'once-born' id in relation to supreme outer chemistry, from least to most via less and more supreme manifestations of external strength and pride.

6. Sensual antigiving in volumetric antivolume for the upper-feminine antiself of the 'once-born' anti-id in relation to primal outer chemistry, from most to least via more and less primal manifestations of external weakness and humility.

7. Sensible giving in massed mass for the lower-feminine self of the 're-born' id in relation to supreme inner chemistry, from least to most via less and more supreme manifestations of internal strength and pride.

8. Sensible antigiving in massed antimass for the lower-feminine antiself of the 're-born' anti-id in relation to primal inner chemistry, from most to least via more and less primal manifestations of internal weakness and humility.

9. Sensual taking in massive mass for the lower-masculine self of the 'once-born' ego in relation to supreme outer physics, from least to most via less and more supreme manifestations of external knowledge and pleasure.

10. Sensual antitaking in massive antimass for the lower-masculine antiself of the 'once-born' anti-ego in relation to primal outer physics, from most to least via more and less primal manifestations of external ignorance and pain.

11. Sensible taking in voluminous volume for the upper-masculine self of the 're-born' ego in relation to supreme inner physics, from least to most via less and more supreme manifestations of internal knowledge and pleasure.

12. Sensible antitaking in voluminous antivolume for the upper-masculine antiself of the 're-born' anti-ego in relation to primal inner physics, from most to least via more and less primal manifestations of internal ignorance and pain.

13. Sensual being in sequential time for the submasculine self of the 'once-born' mind in relation to supreme outer metaphysics, from least to most via less and more supreme manifestations of external truth and joy.

14. Sensual antibeing in sequential anti-time for the submasculine antiself of the 'once-born' antimind in relation to primal outer metaphysics, from most to least via more and less primal manifestations of external falsity and woe.

15. Sensible being in spaced space for the supermasculine self of the 're-born' mind in relation to supreme inner metaphysics, from least to most via less and more supreme manifestations of internal truth and joy.

16. Sensible antibeing in spaced antispace for the supermasculine antiself of the 're-born' antimind in relation to primal inner metaphysics, from most to least via more and less primal manifestations of internal falsity and woe.

CYCLE TWENTY-ONE: MODES OF EVOLUTION AND DEVOLUTION

1. Supreme metachemical materialism evolves in secondary vein from least to most via less and more beauty and love, as from least to most via less and more supreme photon particles and wavicles in sensuality, and from least to most via less and more supreme photino particles and wavicles in sensibility.

2. Primal metachemical materialism devolves in primary fashion from most to least via more and less ugliness and hatred, as from most to least via more and less primal photon particles and wavicles in sensuality, and from most to least via more and less primal photino particles and wavicles in sensibility.

3. Supreme chemical realism evolves in secondary vein from least to most via less and more strength and pride, as from least to most via less and more supreme electron (if conventional) and/or positron (if radical) particles and wavicles in sensuality, and from least to most via less and more supreme electrino (if conventional) and/or positrino (if radical) particles and wavicles in sensibility.

4. Primal chemical realism devolves in primary fashion from most to least via more and less weakness and humility, as from most to least via more and less primal electron (if conventional) and/or positron (if radical) particles and wavicles in sensuality, and from most to least via more and less primal electrino (if conventional) and/or positrino (if radical) particles and wavicles in sensibility.

5. Supreme physical naturalism evolves in primary vein from least to most via less and more knowledge and pleasure, as from least to most via less and more supreme neutron (if conventional) and/or deuteron (if radical) particles and wavicles in sensuality, and from least to most via less and more supreme neutrino (if conventional) and/or deuterino (if radical) particles and wavicles in sensibility.

6. Primal physical naturalism devolves in secondary fashion from most to least via more and less ignorance and pain, as from most to least via more and less primal neutron (if conventional) and/or deuteron (if radical) particles and wavicles in sensuality, and from most to least via more and less primal neutrino (if conventional) and/or deuterino (if radical) particles and wavicles in sensibility.

7. Supreme metaphysical idealism evolves in primary vein from least to most via less and more truth and joy, as from least to most via less and more supreme proton particles and wavicles in sensuality, and from least to most via less and more supreme protino particles and wavicles in sensibility.

8. Primal metaphysical idealism devolves in secondary fashion from most to least via more and less falsity and woe, as from most to least via more and less primal proton particles and wavicles in sensuality, and from most to least via more and less primal protino particles and wavicles in sensibility.

9. This is to confirm, as before, that the primary elements of fire and water, corresponding to metachemical materialism and to chemical realism, are primarily devolutionary and only secondarily evolutionary, in keeping with their objective (un)natures, whereas the secondary elements of vegetation and air, corresponding to physical naturalism and to metaphysical idealism, are primarily evolutionary and only secondarily devolutionary, in keeping with their subjective natures.

10. Things on the female, or objective, side of life devolve (fall) primarily and evolve (rise) secondarily, whereas things on the male, or subjective, side of life evolve (rise) primarily and devolve (fall) secondarily.

11. Whether that which primarily devolves is predominant (in most and more particles and wavicles) or subdominant (in less and least particles and wavicles) makes no difference to its primal (un)nature, for primacy is always negative.

12. Whether that which primarily evolves is subponderant (in least and less particles and wavicles) or preponderant (in more and most particles and wavicles) makes no difference to its supreme nature, for supremacy is always positive.

13. What really matters is whether things are negative or positive in primary or secondary terms, so that they can be judged accordingly.

14. For a secondary order of positivity will always be morally inferior to a primary order of positivity, just as a secondary order of negativity will always be (im)morally inferior to a primary order of negativity.

15. In this respect, both beauty and love (supreme metachemistry) and strength and pride (supreme chemistry) will always be morally inferior to knowledge and pleasure (supreme physics) and to truth and joy (supreme metaphysics), while, conversely, both falsity and woe (primal metaphysics) and ignorance and pain (primal physics) will always be (im)morally inferior to weakness and humility (primal chemistry) and to ugliness and hatred (primal metachemistry).

CYCLE TWENTY-TWO: MODES OF PRIMACY AND SUPREMACY

1. That which devolves, whether in primary or in secondary terms, has reference to nothingness, whereas that which evolves in such terms has reference to somethingness.

2. We can therefore distinguish the primary nothingness of metachemical and chemical devolution from the secondary nothingness of physical and metaphysical devolution, the former mode of nothingness being objective, the latter mode subjective.

3. We can likewise distinguish the primary somethingness of physical and metaphysical evolution from the secondary somethingness of metachemical and chemical evolution, the former mode of somethingness being subjective, the latter mode objective.

4. Since nothingness is divisible between noumenal and phenomenal planes, it follows that primary nothingness, corresponding to the objective axes, will be un-universal (cosmological) in metachemical materialism and impersonal (geological) in chemical realism, whereas secondary nothingness, corresponding to the subjective axes, will be un-universal (cosmological) in metaphysical idealism and impersonal (geological) in physical naturalism.

5. Since somethingness is divisible between phenomenal and noumenal planes, it follows that primary somethingness, corresponding to the objective axes, will be personal in physical naturalism and universal in metaphysical idealism, whereas secondary somethingness, corresponding to the objective axes, will be personal in chemical realism and universal in metachemical materialism.

6. Hence one can speak of primary orders of no-ones and nobodies in relation to the primary nothingness of metachemical objectivity and chemical objectivity, but of secondary orders of no-ones and nobodies in relation to the secondary nothingness of metaphysical subjectivity and physical subjectivity.

7. Likewise, one can speak of primary orders of somebodies and someones in relation to the primary somethingness of physical subjectivity and metaphysical subjectivity, but of secondary orders of somebodies and someones in relation to the secondary somethingness of chemical objectivity and metachemical objectivity.

8. Just as the nothingness of negativity is always associated with contexts of primacy, whether in primary or secondary terms, so the somethingness of positivity always has associations with contexts of supremacy, whether in primary or secondary terms.

9. Beauty and love, corresponding to the secondary mode of noumenal supremacy, are morally inferior to truth and joy, whose correspondence is to the primary mode of noumenal supremacy.

10. Strength and pride, corresponding to the secondary mode of phenomenal supremacy, are morally inferior to knowledge and pleasure, whose correspondence is to the primary mode of phenomenal supremacy.

11. Conversely, ignorance and pain, corresponding to the secondary mode of phenomenal primacy, are (im)morally inferior to weakness and humility, whose correspondence is to the primary mode of phenomenal primacy.

12. Similarly, falsity and woe, corresponding to the secondary mode of noumenal primacy, are (im)morally inferior to ugliness and hatred, whose correspondence is to the primary mode of noumenal primacy.

13. When positive, phenomenal men (masculinity) are as morally superior to phenomenal women (femininity) as noumenal men (submasculinity/supermasculinity) to noumenal women (superfemininity/subfemininity), since there is a contrast, in each case, between primary and secondary orders of supremacy.

14. When negative, phenomenal women (femininity) are as (im)morally superior to phenomenal men (masculinity) as noumenal women (superfemininty/subfemininity) to noumenal men (submasculinity/supermasculinity), since there is a contrast, in each case, between primary and secondary orders of primacy.

15. The sexes are never literally equal, for the female gender is rooted, objectively, in primacy, whereas the male gender is centred, subjectively, in supremacy.

16. Each gender can, however, be bent towards the other, whether with regard, principally, to secondary supremacy for females or to secondary primacy for males.

CYCLE TWENTY-THREE: ENSLAVEMENT TO VERSES FREEDOM FROM

1. Monarchy in Britain is only credible in relation to the UK, the United Kingdom of England, Scotland, Wales, and Northern Ireland, not in relation to England alone, since it symbolizes English control, through historical domination, of the so-called 'Celtic fringe', as embodied by the parliament at Westminster.

2. Devolution of Scotland and Wales from parliamentary control is premised upon a certain degree of regional autonomy for the countries concerned, not on complete independence from England, and hence the dissolution of the United Kingdom.

3. However, should there come to pass what I have elsewhere, in relation to the concept of a Social Transcendental Centre, termed a Centrist federation ... of Ireland, Scotland, Wales, possibly even the Isle of Man ... in due democratic course, commensurate, so I believe, with 'Kingdom Come', then it is probable that the most likely political corollary of that for England would be a democratic republic, since such a Centrist Federation would be premised upon the recognition and acceptance of religious sovereignty via a Messianic figurehead, effectively equivalent to the Second Coming, and no such figurehead, approximating to a 'god-king', should be expected or indeed would wish to co-exist with secular kingship in England, the sort of kingship which is closer, in the blood, to diabolic than to divine criteria.

4. Hence the dissolution of the United Kingdom is only likely to happen, it seems to me, on the basis of the coming to pass, via devolution for Scotland and Wales, of a Federation of Social Transcendentalist Centres ... in which Ireland, Scotland, and Wales would enter into a regionally autonomous federation premised upon the acceptance of religious sovereignty by the People, thereby parting company with secular traditions, including, not least of all, those appertaining to the British monarchy.

5. Without a United Kingdom to constitutionally rule over, it is inconceivable to me that the British monarchy could survive, since it is too deeply associated, historically, with the United Kingdom to be capable of passing muster on the basis of England alone, and would prove incompatible with a purely English nationhood such that should be turning away from the feminine (watery) character of parliamentary democracy towards the masculinity (vegetation) of democratic republicanism in the interests of evolutionary progress towards what would, in effect, be the next best thing to a Centrist Federation.

6. For if the Centrist Federation would be affiliated, through its Messianic figurehead, to a truly supermasculine (ideal) level of religion, then a masculine democracy for England would be the only mode of political administration that would permit it to peaceably and harmoniously co-exist with the federation in question in a broadly male-oriented subjective order of society.

7. Thus one is envisaging a transformation from a female-oriented objective order of society in the monarchic and parliamentary traditions of the UK to a male-oriented subjective order of society in the coming republican and messianic revolutions of England and the Gaelic countries, in what would amount to an Anglo-Gaelic transmutation of the British Isles from fire and water to vegetation and air.

8. Such a revolution can, I believe, be democratically and peaceably achieved, but it will hinge upon the willingness of the Gaelic countries - and Ireland in particular - to take a lead in furthering, through the assumption of religious sovereignty, a federation of Social Transcendentalist Centres, thereby effectively obliging England to adjust itself to such a revolution on the necessarily more mundane terms that would more fittingly suit it in the absence, historically well-documented, of strong idealistic impulses.

9. Certainly, I would have no interest, in the event of becoming Messianic figurehead of a Centrist Federation, in expanding it to include England, since it is a mechanism for Gaels to enable them to develop culturally to the idealistic heights to which they are capable of rising, when given sufficient encouragement.

10. Hitherto their capabilities and aspirations have been blocked and held in check by England through the United Kingdom of Great Britain and Northern Ireland. However, the Centrist Federation to which I subscribe would offer all Gaels, whatever their denominational backgrounds, the opportunity to break away from English control and assert their own destiny in pursuance of idealistic, and hence genuinely religious, ends.

11. It is the difference, for Gaels, between remaining enslaved to England through the United Kingdom and democratically breaking free of England via a Centrist Federation, in order to pursue not only what is best for them but, no less significantly, what is right for them.

CYCLE TWENTY-FOUR: TOWARDS A SUPERCHRISTIAN DISPENSATION

1. Freedom from the objective hegemony of free will in order to achieve the subjective hegemony of natural determinism, whether in relation to natural (republican) or to supernatural (centrist) criteria.

2. Such a liberation can only be optimally achieved in relation to the religious sovereignty of 'Kingdom Come', with particular reference to the triadic Beyond, or three-tier structure (duly subsectioned) of religious praxis, to which Social Transcendentalism, the ideological philosophy of 'Kingdom Come', would subscribe.

3. A Centrist federation ... of Ireland, Scotland, and Wales ... would of course be effectively commensurate with 'Kingdom Come', for it is a 'kingdom' of God whose figurehead can only be the Messianic 'god- and/or philosopher-king' broadly identifiable with the 'Second Coming'.

4. Such a 'Second Coming' offers not a Christian but a Superchristian inner alternative to both Superheathen and Heathen modernity, each of which is rooted in the objective hegemony of the 'Kingdom Without'.

5. One might distinguish Superchristian from Christian in terms of supernatural from natural, or metaphysical from physical, the former airy and the latter vegetative, while reserving to Superheathen and Heathen the distinction between super-unnatural and unnatural, or metachemical and chemical, the former fiery, the latter watery.

6. For the Superchristian dispensation that is offered by me goes beyond the vegetative sinfulness of Christianity by embracing the authentic grace of meditative praxis, thereby providing ample opportunity for the cultivation of genuine spirituality by those who, broadly identifiable as supermasculine, would be both capable of and entitled to it.

7. Meditative praxis towers above verbal absolution following confessional contrition (for sin) as genuine grace above pseudo-grace, or genuine spirituality above pseudo-spirituality, since the former is affiliated to the lungs and the breath, as power and glory of the inner metaphysical self, whereas the latter's affiliation is to the brain and 'the word', as power and glory of the inner physical self, both of which are vegetative shortfalls, in physical naturalism, from the metaphysical idealism (supernaturalism) of airy grace.

8. Only (inner) noumenal being can properly free one from phenomenal taking, since it takes more than pseudo-grace to provide an adequate alternative to and/or deterrent from sin, which is ever vegetative in both sensual and sensible terms.

9. Thus the triadic Beyond would provide, in its top tier, the possibility of genuine deliverance from sin for those who wanted it, since transcendental meditation would be its principal mode of religious praxis, in keeping with what, under Messianic auspices, amounts to a Superchristian dispensation.

10. It is my belief that Catholics would be the chief candidates for the top tier of the triadic Beyond, since they are the ones most habituated, traditionally, to the reception of pseudo-grace in response to confessional contrition, and should therefore be ready for genuine grace.

11. Others, more habituated to sin (Anglicans) and/or punishment (Puritans), would be better suited to the lower tiers of the triadic Beyond, since it is there that earthly and purgatorial criteria would prevail over heavenly criteria, in due deference to their more worldly traditions in non-confessional vegetation and water.

CYCLE TWENTY-FIVE: SUBSECTIONS OF THE TRIADIC BEYOND

1. As one ascends the triadic Beyond of Social Transcendentalist Centrism, one passes from a watery parallel to a vegetative parallel and on, ultimately, to an airy parallel, as from feminine to masculine and supermasculine, or humanist to nonconformist and transcendentalist, or punishing grace to sinful grace and graceful grace (grace per se), or massed mass to voluminous volume and spaced space, or chemical realism to physical naturalism and metaphysical idealism, or sensible giving-being to sensible taking-being and sensible being-being (being per se).

2. Each tier of this triadic Beyond would, however, be subdivided on a three-way basis, one of which would be strictly germane to the tier itself and the other two of which would be approximations to each of the other tiers, in order to provide the complete gamut of Social Transcendentalist praxis, relative to each tier, for the religiously sovereign People.

3. Hence the first, or bottom, tier would have a humanist per se subsection, but quasi-nonconformist and quasi-transcendentalist subsections above it, each of which would be conditioned by the overall context of watery humanism to which the tier in question appertained.

4. Likewise the second, or middle, tier would have a nonconformist per se subsection. but a quasi-humanist subsection beneath it and a quasi-transcendentalist subsection above it, each of which would be conditioned by the overall context of vegetative nonconformism to which the tier in question appertained.

5. Similarly, the third, or top, tier would have a transcendentalist per se subsection, but quasi-nonconformist and quasi-humanist subsections beneath it, each of which would be conditioned by the overall context of airy transcendentalism to which the tier in question appertained.

6. Hence the bottom subsections of each tier would always be humanist, but humanist within humanism, humanist within nonconformism, and humanist within transcendentalism ... as one ascended from first to third tiers on the basis of chemical (watery) praxis.

7. Hence the middle subsections of each tier would always be nonconformist, but nonconformist within humanism, nonconformist within nonconformism, and nonconformist within transcendentalism ... as one ascended from first to third tiers on the basis of physical (vegetative) praxis.

8. Hence the top subsections of each tier would always be transcendentalist, but transcendentalist within humanism, transcendentalist within nonconformism, and transcendentalist within transcendentalism ... as one ascended from first to third tiers on the basis of metaphysical (airy) praxis.

9. Broadly, the inner chemical, being lower feminine, has applicability to instinctual sensations, and hence drugs. Thus the bottom subsection of each tier would be one dedicated to the use of drugs, albeit in relation to the elemental status of the tier overall.

10. Likewise, the inner physical, being upper masculine, has applicability to intellectual cogitations, and hence thoughts. Thus the middle subsection of each tier would be dedicated to the use of thoughts (words), albeit in relation to the elemental status of the tier overall.

11. Finally, the inner metaphysical, being supermasculine, has applicability to spiritual meditations, and hence exercises. Thus the top subsection of each tier would be dedicated to the use of exercises, albeit in relation to the elemental status of the tier overall.

12. Thus with regard to the bottom subsections of each tier, drugs and/or their use thereof would be watery (fluidal) in the first tier, vegetative (capsuled) in the second tier, and airy (powdery) in the third tier.

13. Thus with regard to the middle subsections of each tier, thoughts would be watery (verbal) in the first tier, vegetative (cerebral) in the second tier, and airy (aural) in the third tier.

14. Thus with regard to the top subsections of each tier, exercises would be watery (sweaty) in the first tier, vegetative (postured) in the second tier, and airy (respiratory) in the third tier.

15. Where drugs are concerned, I can conceive of their use ascending, tier by tier, from injected to swallowed and inhaled, whether with regard to heroin, LSD, and cocaine or, alternatively, some equivalents or derivatives thereof.

16. Where thoughts are concerned, I can conceive of their use ascending, tier by tier, from spoken to read via listened to, whether with regard to television, computers, and cassette-players or some equivalents or derivatives thereof.

17. Where exercises are concerned, I can conceive of their use ascending, tier by tier, from bodily to mental and spiritual, whether with regard to aerobics, yoga, and transcendental meditation or some equivalents or derivatives thereof.

CYCLE TWENTY-SIX: THE ROLE OF DRUGS IN 'KINGDOM COME'

1. Drugs, being chemical, are effectively feminine, and would be confined, in consequence, to the bottom subsections of each tier. But they would be applicable (contrary to what I used to think) to every tier, not just to the first and second ones.

2. I have alluded to the probability of heroin, LSD, and cocaine as the most suitable drugs for each tier, bearing in mind the watery (injected), vegetative (swallowed) and airy (inhaled) parallels which the methodology of drug consumption should strive to accommodate.

3. What we are also interested in is constraining the objectivity of the feminine tier and either shoring-up or expanding the subjectivity of both the masculine and supermasculine tiers, so that drugs which depress the central nervous system in the one case, and which stimulate it in the other case are of specific significance here, even with the use of something arguably intermediate like LSD, whose chief properties are hallucinogenic.

4. Provided drugs meet the criteria we are discussing, and can be taken in relation to the elemental status of any given tier, they would have legal currency in 'Kingdom Come', which is to say, within the context of a religiously sovereign People as furthered by Social Transcendentalism in relation to the Centre, the structural basis, transcending state/church relativity, for 'Kingdom Come'.

5. Outside such a Centrist context of religious sovereignty, such drugs can only remain illegal, since it is not fitting to effectively 'resurrect the dead', and grant people afterlife-type experiences of a chemical order, before the advent of 'Kingdom Come', with its promise of Eternity.

6. Some drugs would continue to remain illegal even in 'Kingdom Come', whether because they were demonstrably dangerous or because of their irrelevance to the watery, vegetative, and airy contexts of the triadic Beyond.

7. Drugs, for instance, that are usually smoked, and thus involve recourse to fire, would have no relevance to the triadic Beyond, since they would amount to a fundamentalist subversion of the humanist, nonconformist, and transcendentalist criteria commensurate with Eternity, wherein mass, volume, and space are released, on a sensible basis, from the clutches of 'father time'.

8. Certain drugs that are currently legal would, sooner or later, become illegal in 'Kingdom Come', including, in all probability, alcohol and tobacco.

9. Some people may be against drugs, but then some people are against thoughts and exercises too, yet that is perfectly acceptable and would be fully intelligible in relation to the three-way subsections of the triadic Beyond, where both drug-free thoughts and drug-free exercises would also have their place.

10. In fact, thoughts and exercises, corresponding to vegetative and airy parallels, would have a more important place in the triadic Beyond than drugs, bearing in mind the moral significance, from a sensible standpoint, of having the feminine aspect of life pegged down in order that both the masculine and supermasculine aspects of it can rise up, in Christ-like vein, in due liberation from female dominion, as especially characteristic, by contrast, of heathenistic contexts.

11. Drugs are and will remain significant, however, in terms of their contribution, on a chemical basis, to the development and maintenance of the 'kingdom within' at the expense of the 'kingdom without', which latter currently rules a heathenistic roost on the basis, by and large, of photographic and filmic media.

12. Instead of 'once-born' enslavement to such superficial media as films and photographs, people will have the opportunity of achieving deliverance from their heathenistic grasp on the basis of a Superchristian 'rebirth', as germane to religious sovereignty, and would have greater access, in consequence, to the 'light within' than would otherwise be possible.

13. The 'light without' will doubtless continue to exist and even to appeal to some people long after the transvaluated dawn of 'Kingdom Come' has officially come to pass, but it will be up against increasing competition from the synthetically-oriented 'light within' of those drugs deemed suitable to the triadic Beyond, and will lose much of its heathenistic appeal in consequence.

14. Nothing short of the type of drugs I have described as appropriate to 'Kingdom Come' would have sufficient appeal and influence to provide a viable alternative, for the film-addicted masses, to the types of heathenistic lights to which they were sadly accustomed in the alpha-stemming, female-dominated societies of late twentieth-century life.

15. The tables will only be turned, as it were, on those murder-obsessed media of external artificial visionary experience when there is a sufficiently potent alternative officially in place to guarantee a significant percentage of the population the sort of visionary interiorization and inner-light profundity which is commensurate with the 'kingdom within' and, hence, with the effective resurrection, in one sense, of the dead, whose afterlife experiences are likely to include visionary or mystical attributes.

16. Those who condemn drugs from the point of view of celluloid addiction ... are simply 'once-born' shallowpates who seem to imagine that a daily dose of murder and violence is not only not bad for you, but preferable to the use of a variety of so-called hard drugs. Little do they realize the extent of their heathenistic limitations in belittling the struggle, necessarily unofficial, towards a Christian-type 'rebirth' which many people, deeper than themselves, are effectively engaged upon, willy-nilly, in their various drug-oriented capacities.

17. Although I don't condone or subscribe to so-called drug abuse by drug pushers and users, my sympathies are with these latter people, many of whom are effectively martyred for their troubles, and I know that, one day, if my will is done, their struggle will be vindicated, though only when the People opt, democratically and peacefully, for religious sovereignty and the 'right', in consequence, to cultural self-determination that such a sovereignty, necessarily pertinent to 'Kingdom Come', would guarantee them.

CYCLE TWENTY-SEVEN: FREEDOM AND BINDING

1. 'Turning the tables' on such heathenistic media as film and photography would be equivalent to 'turning the tables' on feminism, since it was such objectively-based media which gave both encouragement and justification to female liberation (from Christian-type constraints) and enabled the Devil to ride out, so to speak, as the diabolical genie was released from the bottle in which it had been contained, if somewhat imperfectly, for so long.

2. Certainly war, especially the First and Second World Wars, gave impetus to the liberation of women from traditional male-regulated constraints, but war by itself would not have succeeded in liberating them from the home, were it not tied up with and linked to the growth of such heathenistic media as film and photography.

3. Women are both more photogenic and filmically attractive, as a rule, than men, and tend, in consequence, to dominate the media in question, serving as more credible mouthpieces and exemplars of the sort of appearance-based subject-matter in which both film and photography deals.

4. In this respect, there is less equality (with men) than female domination, and only purblind liberals would fail to perceive in modern society the actuality of female domination, which is characteristic not only of the age but of heathenistic criteria in general.

5. Liberalism may work with and between men, where an XY chromosomal balance is in order, but as soon as women are permitted to enter the fray the XY balance is soon disrupted and subverted by an XX chromosomal partiality, such that results in the exclusion of the Y chromosome and the domination of what remains of masculinity by the twin objectivity of the XX.

6. Not only are women more objective than men, and thus more at home in outgoing media like film and photography, but they perceive men, in consequence, as subjects to be controlled and dominated from an objective vantage-point, rather like subjects of a reigning monarch.

7. Men, by contrast, tend, when true to themselves, to perceive women as objects, largely though not exclusively in connection with sex, because men are more subjective than women and are inclined, in consequence, to regard that which is not of themselves in an objective light.

8. Thus, paradoxically, objectivity breeds a will to subject what is perceived to be subjective, whereas subjectivity, by contrast, breeds the will to objectivize what is not subjective, and thus to regard if not treat it as an object. The one tends to learn about its subject, while the other tends to use its object.

9. Accordingly, men are subjects for women while women are objects for men, to greater or lesser extents depending on the individual and the age and/or society to which he/she pertains.

10. Just as subjectivity is undermined and constrained when objectivity is free to be hegemonic, as in heathenistic contexts, so objectivity will be undermined and constrained when subjectivity is free or, rather, bound to be hegemonic, as in Christian-type contexts. For the objectivity of free will thrives at the expense of natural determinism, while the subjectivity of natural determinism can only thrive at the expense of free will.

11. The twentieth century may have been the century par excellence of freedom (for the female elements in life from male constraints), but it is to be hoped that the twenty-first century will open the door to the development, through both religious sovereignty and, where this is not possible, greater economic sovereignty (republicanism), of binding, which is to say, the binding of males to what is properly subjective and less to do, in consequence, with free will than with natural determinism.

12. In fact, I have now come to the conclusion that such a binding of males to subjectivity will have less to do with power and glory than with form and content, since these are modes of particle and wavicle division which are, in effect, relative to a female/male dichotomy between objectivity and subjectivity, the Kingdom and/or (democratic) State, corresponding to fire and water, on the one hand, and the Church and/or Centre (as defined by me in relation to religious sovereignty), corresponding to vegetation and air, on the other hand.

CYCLE TWENTY-EIGHT: OBJECTIVITY VERSES SUBJECTIVITY

1. If power and glory is of the Kingdom and/or State, and thus applicable to the female, or objective, side of life, then it is that which has a particle/wavicle relevance to both fire and water.

2. If form and content is of the Church and/or Centre, and thus applicable to the male, or subjective, side of life, then it is that which has a particle/wavicle relevance to both vegetation and air.

3. Hence power and glory should be reserved, in positive terms, for beauty and love in relation to metachemical materialism, and for strength and pride in relation to chemical realism, the former noumenally objective, the latter phenomenally objective.

4. Hence form and content should be reserved, in positive terms, for knowledge and pleasure in relation to physical naturalism, and for truth and joy in relation to metaphysical idealism, the former phenomenally subjective, the latter noumenally subjective.

5. The idea would be that power and glory could only have applicability to the so-called Father and Mother, e.g. to those symbols of religious observance which effectively pertain to the Kingdom and the State, and are thus less religious or economic than respectively scientific and political.

6. Similarly, we may believe that form and content could only have applicability to the so-called Son and Holy Spirit, e.g. to those symbols of religious observance which pertain to the Church and the Centre, and are thus less scientific or political than respectively economic and religious.

7. Hence power and glory cannot be associated with that which is genuinely religious (metaphysical) or economic (physical), but only with scientific and political parallels, both of which, objectively adhering to the female side of life, have less to do with the Church and/or Centre than with the Kingdom and/or State.

8. Likewise form and content cannot be associated with that which is genuinely scientific (metachemical) or political (chemical), but only with economic and religious parallels, both of which, subjectively adhering to the male side of life, have less to do with the Kingdom and/or State than with the Church and/or Centre.

9. The word 'contentment' derives, in effect, from 'content', the wavicle-aspect of the relationship between form and content, and both economics and religion aim, when 'true' to themselves, for contentment.

10. By contrast, science and politics aim, when 'true' to themselves, not for contentment but for glorification, which is the wavicle-aspect of the relationship between power and glory.

11. Both Hell and Purgatory, corresponding to the wavicle-aspect of the relationship between (positive) power and glory, appertain to glorification, the former with regard to love, the latter with regard to pride.

12. Both the Earth and Heaven, corresponding to the wavicle-aspect of the relationship between (positive) form and content, appertain to contentment, the former with regard to pleasure, the latter with regard to joy.

13. Joyful contentment is undermined and even destroyed by the glorification of love, which tends to exclude that which is noumenally antithetical to itself.

14. Hence true wisdom has always required that not only should form and content be cultivated by males at the expense of power and glory, but that the female side of life, corresponding to what is powerful and glorious, should be kept at a distance in order that what most especially corresponds, on the male side of it, to religion, and hence to truth and joy, should be encouraged to grow.

15. For the greater glory of woman quickly subsumes the lesser glory of man into itself, as his soul is taken over and dominated by her soul, which, unlike his, is not vitiated by air (the breath) to anything like the same extent but, rather, is challenged and toned-up by water (the milk-leaden breasts).

16. Hence if man is not to be taken over and dominated by woman, to the detriment, if not exclusion, of his spiritual interests, he must strive, through wisdom, to keep her 'at arm's length', which is where Christian and Christian-type solutions to the problem, from a male standpoint, of female-domination in heathenistic actuality come into play.

17. For man has a greater spiritual capacity than woman, bearing in mind that his lungs, the formful servants of the breath, are not compromised by fluidal breasts but are comparatively free of such an obstacle to spiritual fulfilment and able, in consequence, to cultivate the lightness of air to a greater extent, provided, however, that he is free to do so.

18. It is this spiritual capacity of man that sets him apart from woman and enables him to embrace truth and joy, through metaphysical form and content, to a degree inconceivable in woman, who, as a rule, remains rooted, through power and glory, in beauty and love, to the exclusion, effectively if not literally, of its noumenal counterpart.

19. One can, as a man, either accept woman and allow one's soul to be taken over and dominated by hers, or, alternatively, reject woman and thus remain free, via Christ or Christ-equivalent saviours, to cultivate the spirit, which is the path to supreme contentment, the contentment of joy (bliss) in relation to the truth of form as spaced space on the cycles of one's breathing.

CYCLE TWENTY-NINE: ELEMENTAL DISTINCTIONS

1. To contrast the barbarous element of fire (particularly in its metachemical manifestation) with the civilized element of water, further contrasting each of these objective elements with the natural element of vegetation and the cultural element of air, each of which has a subjective correlation.

2. Civility and, even in a narrow sense, civilization derives from and has associations with barbarity, no less than culture derives from and has associations with nature.

3. In general terms, fire is barbarous, water civilized, vegetation natural, and air cultural. This is because fire is noumenally objective in its subatomic correspondence to photons and/or photinos (the most basic elements/elementinos), water is phenomenally objective in its subatomic correspondence to electrons and/or electrinos (the least basic elements/elementinos), vegetation is phenomenally subjective in its subatomic correspondence to neutrons and/or neutrinos (the least advanced elements/elementinos), and air is noumenally subjective in its subatomic correspondence to protons and/or protinos (the most advanced elements/elementinos).

4. There is accordingly a materialistic connotation to barbarity, and hence fire; a realistic connotation to civility, and hence water; a naturalistic connotation to nature, and hence vegetation; and an idealistic connotation to culture, and hence air.

5. In particular terms, however, fire is divisible between the barbarity of photon and/or photino subatomic particles and the civility of photon and/or photino subatomic wavicles, the former corresponding to metachemical power and the latter to metachemical glory.

6. Likewise water is divisible, in particular terms, between the barbarity of electron and/or electrino (if conventional) or positron and/or positrino (if radical) subatomic particles and the civility of electron and/or electrino (if conventional) or positron and/or positrino (if radical) subatomic wavicles, the former corresponding to chemical power and the latter to chemical glory.

7. Hence the objective elements provide us with a contrast, in particular terms, between the power and the glory of barbarity and civility, the one corresponding to the particle aspects of both fire and water, the other corresponding to their wavicle aspects.

8. By contrast, vegetation is divisible, in particular terms, between the nature of neutron and/or neutrino (if conventional) or deuteron and/or deuterino (if radical) subatomic particles and the culture of neutron and/or neutrino (if conventional) or deuteron and/or deuterino (if radical) subatomic wavicles, the former corresponding to physical form and the latter to physical content.

9. Similarly, air is divisible, in particular terms, between the nature of proton and/or protino subatomic particles and the culture of proton and/or protino subatomic wavicles, the former corresponding to metaphysical form and the latter to metaphysical content.

10. Hence the subjective elements provide us with a contrast, in particular terms, between the form and the content of nature and culture, the one corresponding to the particle aspects of both vegetation and air, the other to their wavicle aspects.

11. Because fire is, in general terms, the barbarous element, there is more barbarity than civility to fire, and hence more beauty than love (when positive) or more ugliness than hatred (when negative).

12. Because water is, in general terms, the civilized element, there is more civility than barbarity to water, and hence more pride than strength (when positive) or more humility than weakness (when negative).

13. Consequently fire is, in general terms, vicious and water virtuous, albeit in relation to the objectivity and hence immorality of what, because of their disposition to diverge and/or converge on a rectilinear basis due to a vacuous precondition, are effectively female elements.

14. Because vegetation is, in general terms, the natural element, there is more nature than culture to vegetation, and hence more knowledge than pleasure (when positive) or more ignorance than pain (when negative).

15. Because air is, in general terms, the cultural element, there is more culture than nature to air, and hence more joy than truth (when positive) or more woe than falsity (when negative).

16. Consequently vegetation is, in general terms, vicious and air virtuous, albeit in relation to the subjectivity and hence morality of what, because of their disposition to diverge and/or converge on a curvilinear basis due to a plenumous precondition, are effectively male elements.

17. Thus one may contrast, in general terms, the immoral viciousness of barbarity with the immoral virtuousness of civility, further contrasting each of these objective factors with the moral viciousness of nature and the moral virtuousness of culture, each of which has a subjective correlation.

18. Barbarity is criminally cruel in its immoral viciousness, and hence fundamentally evil, whereas civility is punishingly just (apposite) in its immoral virtuousness, and hence humanistically good.

19. Nature is sinfully stupid in its moral viciousness, and hence nonconformistically foolish, whereas culture is gracefully kind in its moral virtuousness, and hence transcendentally wise.

20. Thus we may contrast the evil of barbarity with the goodness of civility on the female side of life, further contrasting the folly of nature with the wisdom of culture on its male side.

21. Yet there is a distinction, to repeat, between the barbarity of power and the civility of glory in both the metachemical and the chemical elements of fire and water.

22. Similarly, there is a distinction between the nature of form and the culture of content in both the physical and the metaphysical elements of vegetation and air.

23. Hence the association of power and glory with barbarity and civility is as incontrovertible as the association of form and content with nature and culture, the crucial difference being that whereas power and glory have reference to the particle/wavicle division of objective elements, form and content have reference to the particle/wavicle division of their subjective counterparts.

CYCLE THIRTY: FROM BARBARITY TO CULTURE

1. Because barbarity is never more powerful than in the noumenal objectivity of fire, its watery manifestation is of a secondary order of power (strength) which is generally subordinate, in consequence, to glory (pride).

2. Because civility is never more glorious than in the phenomenal objectivity of water, its fiery manifestation is of a secondary order of glory (love) which is generally subordinate, in consequence, to power (beauty).

3. Because nature is never more formful than in the phenomenal subjectivity of vegetation, its airy manifestation is of a secondary order of form (truth) which is generally subordinate, in consequence, to content (joy).

4. Because culture is never more content than in the noumenal subjectivity of air, its vegetative manifestation is of a secondary order of contentment (pleasure) which is generally subordinate, in consequence, to form (knowledge).

5. What applies to the positive manifestations of barbarity, civility, nature, and culture applies no less to their negative manifestations, viz. to antibarbarity and anticivility in relation to antipower and antiglory on the one hand, and to antinature and anticulture in relation to antiform and anticontent on the other hand.

6. In sum, the noumenal planes of time and space are more conducive to power when objective and to content when subjective, whereas the phenomenal planes of volume and mass are more conducive to glory when objective and to form when subjective.

7. Hence to descend, in general terms, from the viciousness of metachemical power to the virtuousness of chemical glory, as, in positive terms, from daughter's beauty to mother's pride, but to ascend, no less generally, from the viciousness of physical form to the virtuousness of metaphysical content, as, in positive terms, from father's knowledge to son's joy.

8. Likewise, to descend, in general terms, from the antiviciousness of metachemical antipower to the antivirtuousness of chemical antiglory, as from antidaughter's ugliness to antimother's humility, but to ascend, no less generally, from the antiviciousness of physical antiform to the antivirtuousness of metaphysical anticontent, as from antifather's ignorance to antison's woe.

9. Evil, which is rooted in barbarous power, is the noumenally objective starting-point from which a descent (fall) into the civilized glory of goodness is possible.

10. By contrast, folly, which is centred in natural form, is the phenomenally subjective starting-point from which an ascent (rise) into the cultural content of wisdom is possible.

11. Metachemistry leads to chemistry no less than physics to metaphysics, the former options affiliated to the female side of life in relation to that which is objective and effectively of the (autocratic) Kingdom and the (democratic) State, the latter options affiliated, by contrast, to the male side of life in relation to that which is subjective and effectively of the (theocratic) Church and the (coming atheistic) Centre.

12. Hence to descend from evil objectivity (superfemininity to subfemininity of noumenal woman in sensuality and sensibility) to good objectivity (upper femininity to lower femininity of phenomenal woman in sensuality and sensibility), as from the Kingdom to the State, but to ascend from foolish subjectivity (lower masculinity to upper masculinity of phenomenal man in sensuality and sensibility) to wise subjectivity (submasculinity to supermasculinity of noumenal man in sensuality and sensibility), as from the Church to the Centre, the latter of which, at the time of my recording these thoughts, has still to officially come to pass in relation to the metaphysical sensibility of the superman, the heavenly redemption of the earth (man), and thus of that which remains bogged down, through the Church, in sin.

13. But sinners can be lifted towards grace, whether literally or effectively, as my concept of the triadic Beyond in relation to 'Kingdom Come' would allow, and thus move from a context in which, due to its phenomenal basis, form tends to prevail over content, knowledge over pleasure, to one in which, largely due to a noumenal standing, content tends to prevail over form, joy over truth, and culture is accordingly liberated from phenomenal constraints (in sinful pleasure) to rise to what amounts to its full-flowering in the universality of noumenal sensibility.

14. That is the metaphysical prospect for those men who have it in them to become supermen, whilst even many women have it in them to defer, through a less exacting type of punishment, to the authentic gracefulness of genuine culture and to join, through a New Purgatory, with those men for whom knowledge rather than joy remains the chief focus of their subjective endeavour in what would amount to a vegetative shortfall, in the New Earth, from the airy heights of the New Heaven 'up above', at the top-tier level of the triadic Beyond.

CYCLE THIRTY-ONE: RELATIONSHIP OF NATURE AND CULTURE

1. In terms of trinitarian-type progressions from mind to spirit via will, we have to allow for a distinction, only hinted at previously in my work, between self (if positive), nature, and culture (if positive), as between, say, superman, ultimate God, and ultimate Heaven.

2. Thus we can conceive of a progression from the superconscious mind to supercultural spirit via supernatural will, the inner metaphysical self that (super)consciously utilizes the lungs in order to 'get high' on the breath, passing from truthful form to joyful content, wherein it is selflessly redeemed.

3. Hence one should distinguish between the supernature of the lungs and the superculture of the breath, concerning the supermasculinity of the superconscious self, since it is the commitment of the latter to transcendental meditation which leads it beyond the profanity of universal selfhood to the sublimity of universal superculture via the divinity of universal supernature.

4. The superman is the Son of God who (super)consciously utilizes God (the supernatural Father) in order to achieve unity with Heaven (the supercultural Holy Ghost), passing from the truthful form of spaced space to the joyful content(ment) of sensible being in a continuous cycle that revolves around his self and the enactment of its wisdom.

5. Content is, as has already been stressed, proportionate to form, as of course is glory to power, but in the noumenal subjectivity of air the emphasis will be on content rather than form, and thus on the achievement of heavenly joy in consequence of the supercultural medium of the element in question.

6. In the phenomenal subjectivity of vegetation, on the other hand, the emphasis can only be on form rather than content, in relation to the achievement of manly (Christian) knowledge in consequence of the natural medium of the element in question.

7. Hence while the emphasis will be on content, and hence contentment, rather than form ... on the metaphysical plane of the breath, the emphasis can only be on form rather than content on the physical plane of the brain. For the end is more important than the means where metaphysics is concerned, whereas the means is more important than the end where physics is concerned.

8. In metaphysics the emphasis is on culture (the breath) over nature (the lungs), whereas in physics, by contrast, the emphasis is on nature (the brain) over culture (the thought word).

9. Because nature in its per se manifestation (of vegetation) is a phenomenal actuality and culture in its per se manifestation (of air) a noumenal one, the aspiration of nature towards culture, of form towards content in subjectivity, is less perfect in vegetation than in air, since whereas nature is in its element there, culture is only in its element in air.

10. In simple terms, the Bible, symbolic of the brain, tends to prevail over prayer in the phenomenal context, whereas meditative praxis tends to prevail over textural manuals, symbolic of the lungs, in the noumenal context.

11. In sum, knowledge is a perfect manifestation of form and pleasure an imperfect manifestation of content in phenomenal subjectivity, whereas truth is an imperfect manifestation of form and joy a perfect manifestation of content in noumenal subjectivity.

12. What applies to the sensible manifestations of vegetation and air applies no less to their sensual or 'once-born' counterparts, where we are less concerned, overall, with the brain and the lungs than with the phallus and the ears, the one dominated, in phenomenal vein, by nature and the other liberated, in noumenal vein, by culture.

CYCLE THIRTY-TWO: THE STRUGGLE WITHIN IDEALISM

1. Perfect form may be found in knowledge, whether carnally in sensuality or intellectually in sensibility, but perfect content is only to be found in joy, whether aurally in sensuality or spiritually in sensibility.

2. From the standpoint of its physicality with regard to the phenomenal planes of vegetation, both massive and voluminous, pleasure will always remain an imperfect manifestation of content, just as, conversely, truth will remain an imperfect manifestation of form on account of its metaphysicality with regard to the noumenal planes of air, both sequential and spaced.

3. But imperfect form leads to perfect content, truth leading to joy, whether in sensuality or sensibility, music or meditation, just as, lower down the elemental hierarchy, perfect form leads to imperfect content, knowledge leading to pleasure, whether in sensuality or sensibility, coitus or cogitation.

4. Consequently the man who wishes for perfect content will not be one to pursue pleasure through knowledge, where content is ever imperfect, but, rather, one to pursue joy through truth, whether the truth be of the ears and 'once born' or of the lungs and 'reborn', the latter alone commensurate with genuine spirituality.

5. Consequently, transcendental meditation is the methodology by which the maximum of joy in the most perfect content can be achieved, bringing the devotee, effectively a superman, to the peaks of cultural enlightenment in the spirituality of sensible being.

6. That man who pursues perfect content through culture is an idealist, for idealism appertains to the metaphysical element of air with regard to both aural and spiritual manifestations of cultural commitment.

7. But the idealist can be submasculine or supermasculine, given to the subnature and subculture of aural metaphysics in relation to the subconscious self which listens (to music) or given, by contrast, to the supernature and superculture of spiritual metaphysics in relation to the superconscious self which meditates (upon the breath).

8. Only the supermasculine idealist, being spiritual, is able to achieve the most perfect content, for the submasculine idealist, a subman, is dependent, through the ears, on what comes to him, on the airwaves, from without, whereas the supermasculine idealist, the superman, is committed, through the lungs, to what inspires him, on the breath, from within, and it is only in relation to the 'kingdom within' that metaphysical sensibility, and hence spirituality, is to be found.

9. Verily, the superman is not only the ultimate man, he is the ultimate idealist, for whom respiratory sensibility is more important than auditory sensuality, and who is accordingly as genuinely spiritual as the subman is musical. For spirituality is the opposite of musicality, and only that noumenal man who is 'reborn' into spirituality will be beyond music, and hence the sensual seductions of the ears to aural idealism.

10. May the spiritual idealism of the superman be the mode of metaphysics which characterizes the idealism of 'Kingdom Come', once things pass from the 'kingdom without' to the 'kingdom within' in due Superchristian vein, eclipsing the Superheathen rule of noumenal sensuality. Only thus will content be definitively perfect.

CYCLE THIRTY-THREE: ETHICAL DISTINCTIONS

1. Down from the noumenal man of cultural idealism through air is the phenomenal man of natural naturalism through vegetation, and this man, habituated to perfect form at the expense of perfect content, is as foolish, in his viciousness, as the higher man is wise on account of his virtuous preference for perfect content.

2. This would still be the case were we dealing with negativity as opposed to positivity, wherein the negative folly of ignorance at the expense of the negative wisdom of woe would typify the phenomenal antiman's vicious or, rather, antivicious status in relation to the antivirtue of the noumenal antiman's preference for woe at the expense, lower down, of ignorance.

3. Back and across from the folly of the phenomenal man, however, stands the goodness of the phenomenal woman, whose penchant for civilized realism through water makes her accustomed to perfect glory at the expense of perfect power, the former proud, the latter beautiful.

4. Up and behind the phenomenal woman of civilized realism is the noumenal woman of barbarous materialism through fire, and this woman, habituated to perfect power at the expense of perfect glory, is as evil, in her viciousness, as the lower woman is good on account of her virtuous preference for perfect glory.

5. This would still be the case were we dealing with negativity as opposed to positivity, wherein the negative evil of ugliness at the expense of the negative glory of humility would typify the noumenal antiwoman's vicious or, rather, antivicious status in relation to the antivirtue of the phenomenal antiwoman's preference for humility at the expense, up above, of ugliness.

6. Whatever the case, power is perfect in barbarous materialism and imperfect (as power) in civilized realism, whereas glory is imperfect in barbarous materialism and perfect (as glory) in civilized realism.

7. The noumenal woman is as viciously evil as the phenomenal woman is virtuously good, and all because barbarity emphasizes power rather than glory, whereas civility emphasizes glory rather than power.

8. Mother's pride contrasts, as civilized realism, with daughter's beauty in barbarous materialism, whilst, in negative terms, antimother's humility, if not humiliation, contrasts, as civilized antirealism, with antidaughter's ugliness in barbarous antimaterialism, the negative materialism which is as cosmic as its positive counterpart is universal.

9. Similarly, on the male side of life, son's joy contrasts, as cultural idealism, with father's knowledge in natural naturalism, whilst, in negative terms, antison's woe contrasts, as cultural anti-idealism, with antifather's ignorance in natural antinaturalism, the negative naturalism which is as impersonal (geologic) as its positive counterpart is personal.

10. Thus to contrast the noumenal man's wisdom (contented virtue) with the phenomenal man's folly (formful vice), while likewise contrasting the phenomenal woman's goodness (glorious virtue) with the noumenal woman's evil (powerful vice).

11. In the contrast between folly and wisdom, perfect form and perfect content, we have the struggle within subjective ethics between that which is low, and sinful, and that which is high, and graceful, the former affiliated to the Church and the latter (which has still to come properly to pass) having what, in relation to the concept of the Centre as that most radical and omega-oriented of institutions, I call a Centrist affiliation in relation to the context of religious sovereignty, as pertaining to 'Kingdom Come' and the development, within Social Transcendentalism, of authentic grace through meditative praxis.

12. In the contrast, on the other hand, between evil and good, perfect power and perfect glory, we have the struggle within objective ethics between that which is high, and criminal, and that which is low, and punishing, the former affiliated to the (autocratic) Kingdom and the latter to the (democratic) State.

13. Clearly, the criteria applying to subjective ethics and its objective counterpart are not identical, for in the one case that which is high, and noumenal, is more desirable than what is low, and phenomenal, whereas, in the other case, that which is low, and phenomenal, is more desirable than what is high, and noumenal.

14. The Centre, in institutional terms, is ethically more desirable than the Church, while, by contrast, the State is ethically more desirable than the Kingdom.

15. We ascribe virtue to the noumenal man and vice to the phenomenal one, since the former is graceful (kind) while the latter is a sinner (stupid). Conversely, we ascribe vice to the noumenal woman and virtue to the phenomenal one, since the former is criminal (cruel) while the latter is punishing (just).

16. This is, of course, as it should be, but we have to carefully distinguish, all the same, between the ethics of subjectivity on the male side of life and the ethics of objectivity on its female side. The two should not be confused or, worse still, treated from an identical standpoint!

17. Yet this does happen, and largely, one suspects, because of ethnic factors which impinge upon and condition ethics according to either objective or subjective criteria, only one of which can be hegemonic in any given type of society.

CYCLE THIRTY-FOUR: CONTRASTING TYPES OF SOCIETY

1. Where objective criteria are hegemonic over subjective criteria, as in female-based, or heathenistic, societies, the ethical mean will be conceived in terms of a struggle between evil and good, fire and water, for the control of men's lives.

2. Where, by contrast, subjective criteria are hegemonic over objective criteria, as in male-centred, or Christian, societies, the ethical mean will be conceived in terms of a struggle between folly and wisdom, vegetation and air, for the control of men's lives.

3. A balance between objective and subjective criteria is much less common than might be supposed, bearing in mind that the State and the Church, for example, tend to co-exist, in any given type of society, on the basis of one of them being the pseudo-image of the other, rather than its moral antithesis.

4. Hence a genuine Kingdom, rooted in untrammelled autocracy, will tend to require a pseudo-Centre, in which religion is monotheistic, whilst a genuine State, rooted in parliamentary democracy, will tend to require a pseudo-Church, in which religion is polytheistic.

5. Conversely a genuine Church, centred in pantheism, will tend to require a pseudo-State, in which politics is bureaucratic, whilst (hypothetically) a genuine Centre, centred in atheistic deism, will tend to require a pseudo-Kingdom, in which politics is meritocratic.

6. Thus, far from upholding a balance between the objective and the subjective sides of life, societies tend to reflect an imbalance favouring one or the other, with a 'bovaryized' manifestation of that which is not representatively hegemonic being the logical corollary of such an ethnically-conditioned actuality.

7. In England, the traditional existence of a genuine Kingdom, rooted in the cruelty of fiery criminality, required the co-existence, in subordinate fashion, of the Anglo-Catholic pseudo-Centre, whereas the struggle for parliamentary democracy was closely linked to the existence, in subordinate fashion, of the Puritan pseudo-Church, which is the logical corollary, in the justness of watery punishment, of a genuine State.

8. In Ireland, by contrast, the traditional existence of a genuine Church, centred in the stupidity of vegetative sinfulness, required - following the just liberation of Southern Ireland from British rule - the co-existence, in subordinate vein, of the republican pseudo-State, whose political essence is bureaucratic (and therefore quasi-economic) rather than democratic (and hence properly political), whereas the coming struggle for Social Transcendentalism will require the co-existence, in subordinate vein, of a Centrist pseudo-Kingdom, such that administers, through the kindness of airy grace, to the genuine Centre's (hypothetically) religiously sovereign People in what I have described as a triadic Beyond, the properly religious aspect of 'Kingdom Come'.

9. In short, the actuality of female-oriented societies, whether metachemically Superheathen or chemically Heathen, materialistic or realistic, is a genuine objectivity and a pseudo-subjectivity in which not vegetation and air, but fire and water are the predominating elements.

10. The actuality, by contrast, of male-oriented societies, whether physically Christian or metaphysically Superchristian, naturalistic or idealistic, is a genuine subjectivity and a pseudo-objectivity in which not fire and water, but vegetation and air are the preponderating elements.

11. The one type of society, upholding objectivity, is libertarian and competitive, while the other type of society, upholding subjectivity, is conservative and co-operative.

12. We may contrast, on a noumenal/phenomenal basis, the ultra-libertarianism of autocratic (Superheathen) societies with the libertarianism of democratic (Heathen) societies, the former competitively individualistic and the latter competitively collectivistic.

13. Likewise we may contrast, on a phenomenal/noumenal basis (if only in imagination at present), the conservatism of pantheistic (Christian) societies with the ultra-conservatism of atheistic (Superchristian) societies, the former co-operatively collectivistic and the latter co-operatively individualistic.

14. Hence not only are libertarianism and conservatism on opposite sides of the gender fence, as between free will and natural determinism; they are morally opposite in their respective relationships to either secular or religious values, the former competitive in its objectivity, the latter co-operative in its subjectivity.

CYCLE THIRTY-FIVE: THE ROLE OF CONSERVATISM

1. The ultra-libertarianism of the (genuine) Kingdom, rooted in noumenal objectivity, is commensurate, through competitive individualism, with whatever is extreme left, while the libertarianism of the (genuine) State, rooted in phenomenal objectivity, is commensurate, through competitive collectivism, with that which is moderate left.

2. The conservatism of the (genuine) Church, centred in phenomenal subjectivity, is commensurate, through co-operative collectivism, with whatever is moderate right, while the ultra-conservatism of the (genuine) Centre, centred in noumenal subjectivity, is - or will be - commensurate, through co-operative individualism, with that which is extreme right.

3. To contrast the competitive individualism of metachemical materialism with the co-operative individualism of metaphysical idealism, the ultra-libertarian extreme left-wing nature of the Kingdom with the ultra-conservative extreme right-wing nature of the Centre.

4. To contrast the competitive collectivism of chemical realism with the co-operative collectivism of physical naturalism, the libertarian moderate left-wing nature of the State with the conservative moderate right-wing nature of the Church.

5. Not only, in general terms, is the Kingdom extreme left and the Centre extreme right, but the Kingdom is that which, ever metachemical, is rooted in fire, whereas the Centre is that which, ever metaphysical, is centred in air.

6. Not only, in general terms, is the State moderate left and the Church moderate right, but the State is that which, ever chemical, is rooted in water, whereas the Church is that which, ever physical, is centred in vegetation.

7. Conservatism defends against libertarianism, but it does so either in the interests, if physical, of Christian nonconformism against Heathen humanism, as in the case of the Church, or, if metaphysical, in the interests of Superchristian transcendentalism against Superheathen fundamentalism, as in the case (hypothetically) of the Centre.

8. Conservatism is therefore designed to protect subjective values from the encroachment of objective values, defending that which properly appertains to the male side of life from the possibility of female subversion, the latter of which, taking an overly libertarian guise, can only prove to its lasting detriment.

9. The conservation of Christian values from the threat of Heathen values continues to be the principal concern of conservatism, which takes the form of the genuine Church and requires, for its own sake, the co-existence of a pseudo-State, a State which, far from being genuinely libertarian, is quasi-conservative in its vegetative aloofness, through republicanism, from watery parliamentarianism.

10. It is to be hoped that the twenty-first century will witness the emergence of ultra-conservatism to conserve Superchristian values, appertaining to 'Kingdom Come', from the threat of Superheathen ones, and that the genuine Centre, as already defined by me with regard to the triadic Beyond, will be able to draw upon the assistance of a pseudo-Kingdom which, far from being ultra-libertarian, will be quasi-ultraconservative in its airy aloofness, through Social Transcendentalism, from fire.

11. For only the pseudo-Kingdom of 'Kingdom Come' can deliver to the People the administrative service that will guarantee them continuing access to the ultra-conservative benefits of religious sovereignty in the triadic Beyond.

12. This pseudo-Kingdom, which I anticipatively equate with a federation of Social Transcendental Centres in what has elsewhere been called the Centrist federation ... of, principally, Ireland, Scotland, and Wales, will be presided over not by a Devil-King, as in those contexts where the Kingdom is genuine, but by a 'God-King', the Messianic figurehead of the Centre.

CYCLE THIRTY-SIX: SOCIAL TRANSCENDENTALIST PLURALISM

1. The hypothetical Centrist Federation to which I subscribe would be the converse of the United Kingdom ... of Great Britain and Northern Ireland, in that it would be a pseudo-Kingdom serving a genuine Centre, the triadic Beyond of a religiously sovereign People, as opposed, like the UK, to having, amongst other things, a pseudo-Centre, the Established Church, subordinate to a genuine Kingdom, of which the British monarch is reigning head.

2. This reigning monarch is also, paradoxically, figurehead of the Established Church, which is accordingly subordinated to the State or, rather, the Kingdom over which the monarch constitutionally rules. Consequently the Anglican Church is a pseudo-Centre in which not transcendentalist form and content in relation to truth and joy, but fundamentalist power and glory in relation to beauty and love are the presiding ideals.

3. There is little or no prospect, nor any justification, for disestablishing the Anglican Church in England so long as the United Kingdom prevails. Only the hypothetical coming to pass, in response to the development of a Centrist federation of the Gaelic peoples, of an English republic ... would justify the disestablishment of the Church in question.

4. In the meantime, 'father time' will persist in having his or, rather, her Church, the pseudo-Centre, while 'mother volume' will continue to wield governmental authority, from her parliamentary vantage-point, over her Church, the pseudo-Church of Protestant (Puritan) humanism.

5. Both the ultra-libertarianism of the (constitutional) Kingdom and the libertarianism of the (parliamentary) State will continue to prevail and to keep Britain, through English rule/governance, firmly within the parameters of a female hegemony, the hegemony of Superheathen and Heathen values not only at the expense of but, officially, to the exclusion of Christian and Superchristian ones.

6. Only the Centrist Federation, as conceived of by me in relation to religious sovereignty within a triadic Beyond, can deliver both the Scotch and the Welsh peoples, together with their Irish counterparts, from this ungodly state-of-affairs, and return them to their rightful 'high estate' within the Gaelic nation.

7. Only Social Transcendentalism offers the Gaelic peoples of these islands a way out of their divisions and the prospect, in consequence, of a unified future in which they will be able to work for the common Gaelic good rather than, as all too often in the past, against one another at England's behest.

8. Although ultra-conservative in its metaphysical idealism, Social Transcendentalism allows for a modified conservatism (nonconformism) and a modified libertarianism (humanism) 'down below', in the bottom and middle tiers of its projected triadic Beyond, thereby precluding the possibility of an overly partisan Beyond such that would not only be ideologically unviable, but philosophically and ethnically unviable as well.

9. Hence, although Social Transcendentalism leads from the metaphysical vantage-point of ultra-conservatism, it does not insist on an ultra-conservative stance for everybody, but allows for the differentials that will characterize the Gaelic peoples as and when they democratically abandon their respective ethnic traditions for the Social Transcendentalist unity of the triadic Beyond.

10. Only a majority mandate for religious sovereignty via Social Transcendentalism will satisfy me that the peoples concerned are ready and willing to abandon their dialectical traditions for the benefit of the synthetic transmutations which my revolutionary ideological philosophy holds out to them, effectively unifying what was divided.

11. Each Gaelic country must come to a decision on this matter in its own time, when the time is ripe, and thus move beyond either Irish or British nationality in the interests of the unitary Gaelic nationality which, being properly cultural, will alone guarantee them a peaceful and harmonious future, one delivered not only from Irish/British antagonisms, but from the actuality of the United Kingdom and the continuing rule of Irish, Scotch, and Welsh by and from England.

12. Although there are parts of England that might conceivably be eligible, one day, for inclusion within the Centrist Federation, England is far and away too wealthy a country to be capable of adopting a preponderantly cultural, and hence religious, attitude to life, which is why a republicanism centred on economic values would not be inappropriate for England in the event of the various Gaelic peoples democratically opting for federal unity under Social Transcendentalism ... at the expense not only of their own republicanism (necessarily 'pseudo' in the case of Catholic Southern Ireland), but, more generally, the United Kingdom of what is currently Great Britain and Northern Ireland.

CYCLE THIRTY-SEVEN: TOWARDS GENUINE RELIGION

1. Because Social Transcendentalism is pluralist with regard to its conception of a triadic Beyond, it is neither communist nor fascist, still less disposed to a liberal balance between conflicting interests, but Centrist, the ideological philosophy of the Social Transcendental Centre being pertinent to religious sovereignty, and to that alone.

2. This is what makes Social Transcendentalism the perfect vehicle for the advancement and delivery of 'Kingdom Come', since we are concerned not with the World and its amoral compromises between, for example, church and state, sin and punishment, masculine and feminine, but with that which, going beyond the World, is post-worldly, and hence afterworldly, in its Superchristian exemplification of Eternity.

3. At present the People (in electoral terms) are bogged down in worldly punishment and/or sin, and thus conditioned to a society in which not time and space, but volume and mass are the principal modes of existence.

4. Such modes of existence are not only low (phenomenal) and worldly (amoral), they are an obstacle to salvation, or to deliverance, more correctly, from the world of amoral compromises in which the greater percentage of persons happen to live.

5. Only by being granted an opportunity to democratically opt, via the ballot box, for religious sovereignty, will the People be able to abandon the democratic/polytheistic and/or pantheistic/bureaucratic worldliness, in which they are 'bogged down', for the atheistic and essentially deistic other-worldliness of the triadic Beyond, in which not punishment and sin so much as grace ... will be the principal criterion, the authentic grace of such meditative praxis as would be officially available to those deemed especially eligible for the top tier of the Beyond in question.

6. For the others, the majority of whom would be of Protestant rather than Catholic descent, grace would not be nearly so authentic as in the top tier, but it would still be their right to approach grace from the standpoints of a New Purgatory and a New Earth of modified punishment and sin, water and vegetation, femininity and masculinity, after the manner of the lower tiers of the triadic Beyond. For they would not be excluded from the overriding virtue of the Social Transcendental Centre, which is alone commensurate with the metaphysical idealism of sensible being in a heavenly Beyond.

7. Hence not only being-being, so to speak, but taking-being and giving-being would be available for those who democratically opt for religious sovereignty and the right, in consequence, to deliverance from the world of amoral compromises.

8. And not only to be delivered from sins and/or punishments of the World, but from crimes of the Netherworld, so to speak, within the genuine Kingdom, in order that the pseudo-Kingdom of 'Kingdom Come' may come to pass as the appropriate mechanism for administering to and advancing the Social Transcendental Centre, the context of religious sovereignty in which the triadic Beyond would have its institutional place.

9. This authoritarian Netherworld of the genuine Kingdom is not only authoritarian where the pseudo-Kingdom would be totalitarian in its pseudo-autocratic service of the atheistic Centre; it upholds and defers to a theocratic tradition in which not Christ, still less the Mother, so much as the Creator, the so-called Father of the New Testament and Jehovah of the Old Testament, monotheistically rules over the so-called Universe which 'He' is alleged to have created.

10. Such a monotheistic tradition I have effectively identified with the pseudo-Centre, and this applies as much to its Jewish manifestation as to its Christian one, and the pseudo-Centre perpetuates, on behalf of the genuine Kingdom, the lie of the Creator, not only as male in relation to a (patently female) status as First Mover, but as God!

11. Hence where the Centre's God is transcendentalist and mystic, the pseudo-Centre's God is fundamentalist and magic, affiliated less to that which is genuinely universal (air/breath) than to that which is cosmic (space/stars), and thus not to metaphysical idealism but to metachemical materialism, the materialism of monotheistic illusion, where ugliness and/or beauty, the stellar and/or optical plane, depending the context, has its throne.

12. Such a throne, ever metachemical whatever its electrical charge, is not divine but diabolic, not godly but ungodly in the extreme (devilish), and it is this lie of the Netherworld that passes for truth and religion for those who accept the genuine Kingdom of autocratic rule via the pseudo-Centre of sham devotion (worship).

13. I have exposed this lie as no other philosopher - not excepting the great Nietzsche himself - ever has, and I would support steps, in the event of Social Transcendentalism's achieving a majority mandate come 'Judgement', or the paradoxical election for religious sovereignty, designed to break its pseudo-religious grip on life, even to the extent of having its principal Testaments destroyed in due Judgemental vein.

14. For so long as the People remain in the grip of monotheistic primitivity, they will be unable to develop that which is truly and genuinely godly, to the greater contentment of a heavenly end.

CYCLE THIRTY-EIGHT: DEGREES OF WISDOM

1. God, when conceived in genuine transcendentalist terms, is always imperfect, for God is the truthful means to a joyful end, the metaphysical form that leads to and makes possible the metaphysical content, the joyful contentment of Heaven.

2. Wisdom has long known that contentment cannot be sustained or maintained if one is subject to other than metaphysical drives, if the will of God, in other words, is subordinated to the will of man, where form (knowledge) tends to take precedence over content (pleasure), or, worse still, to the will of either woman or the Devil, both of which appertain not to form and content but to power and glory, the one primarily in relation to glory (pride), the other no less primarily in relation to power (beauty).

3. Hence wisdom can only be protected and even advanced if one has the intelligence, as a man, to turn one's back, as it were, on those contexts where power and glory are paramount, and opt, via Christian or (in my case) Superchristian teachings, for the male alternative ... of form and content.

4. For if, as a man, one rejects wisdom, then such contentment as one may be capable of (certainly to a greater extent than woman) may well be severely compromised, if not completely undermined, by the power and glory of that which is not wise but, ever female, either evil (if metachemical) or good (if chemical), and that man who sacrifices wisdom to these alternatives is ever a fool.

5. Hence the wise man or, rather, wisest man (for there is also a sensual as well as a sensible manifestation of wisdom, not to mention prayerfully individual quasi-wise or prayerfully collective pseudo-wise shortfalls from it), a superman, is beyond good and evil rather than beneath and subject to it. How far he is beyond it will depend on him, as, to some extent, on the type of religious allegiance to which he subscribes.

6. For the Christian, bogged down in intellectual vegetation via 'the word', will only be relatively beyond good and evil, whereas the Superchristian, elevated by Social Transcendentalism to spiritual air via the breath, will be absolutely beyond it, and thus subject not to pseudo-State (republican) service but to the service of the pseudo-Kingdom, wherein the 'philosopher-king' would have his Messianic throne in relation to an executive presidency.

7. Neither the genuine State nor the genuine Kingdom will obstruct the path of the man who is beyond good and evil, although the existence in predominantly heathenistic societies of either or both of these objective institutions will ensure that power and glory remain hegemonic over form and content, and that wisdom is accordingly rendered if not impossible then, at any rate, correspondingly more difficult of attainment.

8. Hence wherever the female side of life is heathenistically paramount, beauty and/or pride, the vice (crime) and/or virtue (punishment) of the Kingdom and the State, will tend to prevail at the expense of knowledge and/or joy, the vice (sin) and/or virtue (grace) of the Church and the Centre.

9. Religion will accordingly be bent away from truth and joy, the metaphysical form and content of the genuine Centre, by either knowledge and pleasure, the physical form and content of the genuine Church; strength and pride, the chemical power and glory of the pseudo-Church; or beauty and love, the metachemical power and glory of the pseudo-Centre, wherein not the Holy Spirit, still less the Son or the Mother, but the so-called Father reigns supreme, and reigns not only over the Mother and the Son, but effectively to the exclusion of the Holy Spirit, the airy retort, in metaphysics, to metachemical fieriness.

10. For wherever the metachemical is encouraged to do, positively, in beauty and love, there can be scant room for the metaphysical to be, positively, in truth and joy. The genuine Kingdom precludes, through its pseudo-Centre, the genuine Centre.

11. Yet so too, conversely, would the genuine Centre preclude, through its pseudo-Kingdom, the genuine Kingdom, thus making it possible for people to abandon the positive Devil and Hell of beauty and love such that obtains even outside the context of the pseudo-Centre (as within both disestablished and free churches) for the positive God and Heaven of truth and joy, and thereby become institutionally acquainted, for the first time, with genuine religion and the possibility, in consequence, of authentic wisdom.

12. The time has surely come for people to move beyond second-, third-, and fourth-rate religion towards the first-rate religion that will alone deliver them from the World and its netherworldly illusions!

13. For the 'bovaryized' religion of the pseudo-Centre, which is fourth-rate, will keep them worshipfully and even idolatrously enslaved to the power of beauty, whereas the 'bovaryized' religion of the pseudo-Church, which is third-rate, will keep them grovelling before the glory of pride, while the 'bovaryized' religion of the genuine Church, which is second-rate, will keep them bogged down in the form of knowledge.

14. Only the authentic and first-rate religion of the genuine Centre will release them from beauty or pride or knowledge for the sake of joy, though only those entitled to the top tier of the triadic Beyond will experience the contentment of joy to the fullest and most genuinely graceful extent. For true wisdom belongs, after all, to the superman, and to him alone!

CYCLE THIRTY-NINE: THE IMMORALITY OF FREEDOM

1. That man who is beyond evil and good, and thus properly male, is beyond both the genuine Kingdom and State in his allegiance, as a Christian or Superchristian, to the Church or to the (coming) Centre, and acknowledges, indirectly, only the service of pseudo-State or pseudo-Kingdom in consequence.

2. The autocratic Royalist may be evil in his or, rather, her (effectively if not literally) allegiance to the Kingdom, and the democratic Parliamentarian good in his or, rather, her (effectively if not literally) allegiance to the State, but the pantheistic Roman Catholic, a genuine man, will always be foolish in his allegiance to the Church, and the atheistic Social Transcendentalist alone wise in his allegiance to the Centre.

3. The Superheathen evil woman remains aloofly disposed to crime to the exclusion of authentic punishment, while the Heathen good woman is reduced to punishment beneath the realm of authentic crime.

4. The Christian foolish man remains 'bogged down' in sin to the exclusion of authentic grace, while the Superchristian wise man is elevated in grace beyond the realm of authentic sin.

5. Just as it is the fate of the Kingdom and the State to maintain crime and punishment, so it can only be the fate of the Church and the Centre to maintain sin and grace.

6. The genuine Kingdom is no-less absolutely and the genuine State relatively behind folly and wisdom ... than the genuine Church is relatively and the genuine Centre absolutely beyond evil and good.

7. Men are corrupted (from the subjective paths of maleness) by both the Kingdom and the State, though while the State only corrupts them relatively, the Kingdom corrupts them absolutely.

8. Women are delivered (from the objective paths of femaleness) by both the Church and the Centre, though while the Church only delivers them relatively, the Centre (will) deliver them absolutely.

9. To be corrupted as a man, through both Kingdom and State, from the subjectivity of natural determinism by the objectivity of free will, but to be delivered as a woman, through both Church and Centre, from the objectivity of free will by the subjectivity of natural determinism.

10. The genuine Kingdom and State will always emphasize the importance of freedom (for itself) from what it perceives as the threat of binding to another, the sort of binding that makes, in the one case, for the pseudo-State and, in the other case, for the pseudo-Kingdom, the one subordinate to the genuine Church and the other to the genuine Centre, the Centre, as I conceive it, of the triadic Beyond.

11. Ages in which the Kingdom and/or State are hegemonic in their secular aloofness from religious binding will correspond to the liberation of women from male constraints, and thus to increased freedom for them to do and/or give, after their different fashions.

12. An inevitable corollary of the liberation of women from subjective constraints is their greater influence, either directly or indirectly, within the Kingdom and/or the State.

13. The more freedom there is for women to be 'true to themselves', the more they will rule and/or govern within the Kingdom and/or State, to the detriment, needless to say, of moral alternatives.

14. The freer that women are to be 'true to themselves', the less bound to themselves or, more correctly, to their selves ... will men be, and the more vulnerable, in consequence, to corruption (from the subjective paths of taking and being).

15. This typifies both Superheathen (Kingdom) and Heathen (State) situations, in which freedom (for the female side of life from male constraints) is the principal criterion by which progress is adjudged, even though nothing could be more corrupting of that which is genuinely progressive, and hence beyond evil and good in relation to the moral binding of mankind to properly subjective values through the folly of taking and the wisdom of being.

16. Such a binding can only be achieved via Christian and Superchristian alternatives to the power of the Kingdom and the glory of the State, and such alternatives necessarily take the form and content of the Church and the Centre respectively, wherein the morality of subjectivity, in both vicious (form-biased/sinful) and virtuous (content-biased/graceful) manifestations is or will be paramount.

CYCLE FORTY: THE SUBJECTIVE BASIS OF MORALITY

1. Morality stands apart from immorality as subjectivity from objectivity, something from nothing, plenum from vacuum, male from female, curved-line divergence (sensuality) and/or convergence (sensibility) from straight-line divergence (sensuality) and/or convergence (sensibility), Church and/or Centre from Kingdom and/or State, folly and/or wisdom from evil and/or good, vegetation and/or air from fire and/or water, somebody and/or someone from no-one and/or nobody.

2. Even the vicious morality of that which, centred in vegetative phenomenality, emphasizes form rather than content, sin rather than grace, nature rather than culture, stands closer to the virtuous morality of the wise man than (does) the virtuous immorality of that which, rooted in watery phenomenality, emphasizes glory rather than power, punishment rather than crime, civility rather than barbarity.

3. Virtuous immorality is just, in its exaction of 'an eye for an eye and a tooth for a tooth', but vicious morality, which is sinfully stupid in its masculinity, starts with 'turning the other cheek' in order that one may remain true, as a man, to subjective values.

4. Without 'turning the other cheek' there is no possibility of the graceful redemption of sin, but only the feminine actuality of punishing crime through the just exaction of 'an eye for an eye and a tooth for a tooth'.

5. Christian morality, which is the vicious morality, by and large, of sin and its pseudo-graceful forgiveness via priestly absolution, can have no truck with the virtuous immorality of the State, which proudly punishes that which it finds to be viciously immoral in what effectively appertains to a level of power-driven life affiliated to the Kingdom.

6. The 'just man' is in effect a relative manifestation of corruption from a male standpoint, since the genuine man is neither criminal nor punishing, cruel nor just, evil nor good, but either sinful or graceful, stupid or kind, foolish or wise, according to his subjective bias towards one or other mode of morality.

7. That man who is 'good' as opposed to either foolish or wise is likewise bent away from what properly appertains to the male side of life, and may well be the worshipper of a so-called 'good God' in consequence, equating goodness with divinity.

8. In actuality, there is only, within Christianity, a 'good Goddess', the Marian Mother of Christ whom one would expect to be punishingly just rather than either sinfully stupid or gracefully kind, after the manner of that which properly pertains to male subjectivity.

9. The Son (Christ) of this Goddess would be less 'good' than 'foolish' in his vegetative integrity as man, while that which is properly spiritual in its association with air can only be wise, and hence graceful and kind, the divine and sublime epithets one would associate with the superman, or truly wise man.

10. I do not myself believe in or subscribe to gods and goddesses on the phenomenal planes of vegetation and water, where, by contrast, I perceive man and woman as sinful and punishing shortfalls, respectively, from whatever pertains to the noumenal planes of fire and air, and can be divided, in consequence, between the Devil and God, as, needless to say, between Hell and Heaven and, in profane terms, the superfeminine and/or subfeminine (in the sensuality and sensibility of noumenal woman) on the one hand, and the submasculine and/or supermasculine (in the sensuality and sensibility of noumenal man) on the other hand, the hand, that is, of metaphysical idealism in relation to time-space subjectivity, as against metachemical materialism in relation to space-time objectivity.

11. Between space-time objectivity and time-space subjectivity mankind runs its various elemental courses, some people appertaining, in their fiery disposition towards barbarity, to space-time objectivity, other people appertaining, in their watery disposition towards civility, to volume-mass objectivity, yet other people appertaining, in their vegetative disposition towards nature, to mass-volume subjectivity, while the remainder of humanity appertain, in their airy disposition towards culture, to time-space subjectivity.

12. Not a few people, of either gender, are one thing now and a completely different thing later, as and when circumstances allow them to effectively cross-over from one gender to another or even to rise or fall, as and when applicable, between the noumenal and phenomenal planes of the gender to which they literally pertain.

13. Yet life is still divisible, all the same, between people who mainly conform to metachemical materialism, chemical realism, physical naturalism, or metaphysical idealism, as the case may be, and who can be recognized and known accordingly.

CYCLE FORTY-ONE: PERFECTION AND IMPERFECTION

1. Life is stretched between the perfection of power, which is of the Devil, and the perfection of content, which is of Heaven, as between metachemical alpha and metaphysical omega, barbarous materialism and cultural idealism.

2. Power is only perfect in barbarous materialism, where it takes precedence, through beauty, over love, the imperfect glory of civilized materialism.

3. Glory is only perfect in civilized realism, where it takes precedence, through pride, over strength, the imperfect power of barbarous realism.

4. Hence metachemical fire and chemical water provide us with the distinction between the perfection of power in noumenal objectivity and the perfection of glory in phenomenal objectivity, the former a vicious and the latter a virtuous mode of (female) immorality.

5. Antipower is only perfect in barbarous antimaterialism, where it takes precedence, through ugliness, over hatred, the imperfect antiglory of civilized antimaterialism.

6. Antiglory is only perfect in civilized antirealism, where it takes precedence, through humility, over weakness, the imperfect antipower of barbarous antirealism.

7. Hence metachemical antifire and chemical antiwater provide us with the distinction between the perfection of antipower in noumenal anti-objectivity and the perfection of antiglory in phenomenal anti-objectivity, the former an antivicious and the latter an antivirtuous mode of (female) anti-immorality.

8. Form is only perfect in natural naturalism, where it takes precedence, through knowledge, over pleasure, the imperfect content of cultural naturalism.

9. Content is only perfect in cultural idealism, where it takes precedence, through joy, over truth, the imperfect form of natural idealism.

10. Hence physical vegetation and metaphysical air provide us with the distinction between the perfection of form in phenomenal subjectivity and the perfection of content in noumenal subjectivity, the former a vicious and the latter a virtuous mode of (male) morality.

11. Antiform is only perfect in natural antinaturalism, where it takes precedence, through ignorance, over pain, the imperfect anticontent of cultural antinaturalism.

12. Anticontent is only perfect in cultural anti-idealism, where it takes precedence, through woe, over falsity, the imperfect antiform of natural anti-idealism.

13. Hence physical antivegetation and metaphysical anti-air provide us with the distinction between the perfection of antiform in phenomenal antisubjectivity and the perfection of anticontent in noumenal antisubjectivity, the former an antivicious and the latter an antivirtuous mode of (male) antimorality.

14. Power and glory are about the Devil and Hell when noumenal and about the angelic and purgatory when phenomenal, as between barbarity and civility in relation to women who are either evil, if noumenal, or good, if phenomenal: the former viciously disposed to the perfection of power through diabolic barbarity, the latter virtuously disposed to the perfection of glory through purgatorial civility.

15. Antipower and antiglory are about the Antidevil and Antihell when noumenal and about the anti-angelic and antipurgatory when phenomenal, as between antibarbarity and anticivility in relation to antiwomen who are either anti-evil, if noumenal, or antigood, if phenomenal: the former antiviciously disposed to the perfection of antipower through diabolic antibarbarity, the latter antivirtuously disposed to the perfection of antiglory through purgatorial anticivility.

16. Form and content are about the daemonic and the earth when phenomenal and about God and Heaven when noumenal, as between nature and culture in relation to men who are either foolish, if phenomenal, or wise, if noumenal: the former viciously disposed to the perfection of form through daemonic naturalism, the latter virtuously disposed to the perfection of content through heavenly culture.

17. Antiform and anticontent are about the antidaemonic and the anti-earth when phenomenal and about Antigod and Antiheaven when noumenal, as between antinature and anticulture in relation to antimen who are either antifoolish, if phenomenal, or antiwise, if noumenal: the former antiviciously disposed to the perfection of antiform through daemonic antinaturalism, the latter antivirtuously disposed to the perfection of anticontent through heavenly anticulture.

18. We may therefore distinguish the evil woman who utilizes the Devil and Hell of metachemical power and glory in a barbarous beginning from the good woman who utilizes the angel and purgatory of chemical power and glory to a civilized end.

19. We may likewise distinguish the evil antiwoman who utilizes the Antidevil and Antihell of metachemical antipower and antiglory in an antibarbarous beginning from the good antiwoman who utilizes the anti-angel and antipurgatory of chemical antipower and antiglory to an anticivilized end.

20. We may therefore distinguish the foolish man who utilizes the daemon and earth of physical form and content in a natural beginning from the wise man who utilizes the God and Heaven of metaphysical form and content to a cultural end.

21. We may likewise distinguish the foolish antiman who utilizes the antidaemon and anti-earth of physical antiform and anticontent in an antinatural beginning from the wise antiman who utilizes the Antigod and Antiheaven of metaphysical antiform and anticontent to an anticultural end.

CYCLE FORTY-TWO: PRIMAL AND SUPREME (REVISITED)

1. The imperfect glory of love results from the perfect power of beauty, whereas the imperfect power of strength leads to the perfect glory of pride.

2. The imperfect antiglory of hatred results from the perfect antipower of ugliness, whereas the imperfect antipower of weakness leads to the perfect antiglory of humility (if not humiliation).

3. The imperfect content of pleasure results from the perfect form of knowledge, whereas the imperfect form of truth leads to the perfect content of joy.

4. The imperfect anticontent of pain results from the perfect antiform of ignorance, whereas the imperfect antiform of falsity (delusion) leads to the perfect anticontent of woe.

5. Evil is the woman, necessarily noumenal in supreme terms, who is more barbarous than civilized, more Devil than Hell, since hers is the perfect power, but good is the woman, necessarily phenomenal in supreme terms, who is more civilized than barbarous, more purgatory than angel, since hers is the perfect glory.

6. Anti-evil is the antiwoman, necessarily noumenal in primal terms, who is more antibarbarous than anticivilized, more Antidevil than Antihell, since hers is the perfect antipower, but antigood is the antiwoman, necessarily phenomenal in primal terms, who is more anticivilized than antibarbarous, more antipurgatory than anti-angel, since hers is the perfect antiglory.

7. Foolish is the man, necessarily phenomenal in supreme terms, who is more natural than cultural, more daemon than earth, since his is the perfect form, but wise is the man, necessarily noumenal in supreme terms, who is more cultural than natural, more Heaven than God, since his is the perfect content(ment).

8. Antifoolish is the man, necessarily phenomenal in primal terms, who is more antinatural than anticultural, more antidaemon than anti-earth, since his is the perfect antiform, but antiwise is the antiman, necessarily noumenal in primal terms, who is more anticultural than antinatural, more Antiheaven than Antigod, since his is the perfect anticontent(ment).

9. Supremacy appertains to the universal (if noumenal) and to the personal (if phenomenal), whereas primacy appertains to the cosmic (if noumenal) and to the geologic (if phenomenal).

10. Hence we must distinguish between the negativity of primacy and the positivity of supremacy in relation, in each case, to both sensuality and sensibility, the 'once born' and the 'reborn', the outer and the inner contexts.

11. Hence primal doing stands negatively apart from supreme doing, as ugliness and hatred from beauty and love, while 'down below', on the phenomenal planes (of volume and mass), primal giving stands negatively apart from supreme giving, as weakness and humility from strength and pride.

12. Likewise, primal taking stands negatively apart from supreme taking, as ignorance and pain from knowledge and pleasure, whilst 'up above', on the noumenal planes (of time and space), primal being stands negatively apart from supreme being, as falsity and woe from truth and joy.

CYCLE FORTY-THREE: TOWARDS SUPREMACY

1. To distinguish the positive criminality of beauty through diabolic power from the positive cruelty of love through infernal glory, as one would distinguish metachemical barbarity from metachemical civility in relation to the noumenal supremacy of the evil woman in space-time objectivity, the objectivity of spatial space and repetitive time from eyes to heart.

2. To distinguish the negative criminality of ugliness through diabolic antipower from the negative cruelty of hatred through infernal antiglory, as one would distinguish metachemical antibarbarity from metachemical anticivility in relation to the noumenal primacy of the evil antiwoman in space-time anti-objectivity, the anti-objectivity of spatial antispace and repetitive anti-time from stellar (of the stars) to Venusian (of Venus).

3. To distinguish the positive punishment of strength through angelic power from the positive justness of pride through purgatorial glory, as one would distinguish chemical barbarity from chemical civility in relation to the phenomenal supremacy of the good woman in volume-mass objectivity, the objectivity of volumetric volume and massed mass from tongue to womb.

4. To distinguish the negative punishment of weakness through angelic antipower from the negative justness of humility through purgatorial antiglory, as one would distinguish chemical antibarbarity from chemical anticivility in relation to the phenomenal primacy of the good antiwoman in volume-mass anti-objectivity, the anti-objectivity of volumetric antivolume and massed antimass from lunar (of the moon) to oceanic (of the watery Earth).

5. To distinguish the positive sinfulness of knowledge through daemonic form from the positive stupidity of pleasure through earthly content, as one would distinguish physical nature from physical culture in relation to the phenomenal supremacy of the foolish man in mass-volume subjectivity, the subjectivity of massive mass and voluminous volume from phallus to brain.

6. To distinguish the negative sinfulness of ignorance through daemonic antiform from the negative stupidity of pain through earthly anticontent, as one would distinguish physical antinature from physical anticulture in relation to the phenomenal primacy of the foolish antiman in mass-volume antisubjectivity, the antisubjectivity of massive antimass and voluminous antivolume from terrestrial (of the vegetative Earth) to Martian (of Mars).

7. To distinguish the positive grace of truth through divine form from the positive kindness of joy through sublime content, as one would distinguish metaphysical nature from metaphysical culture in relation to the noumenal supremacy of the wise man in time-space subjectivity, the subjectivity of sequential time and spaced space from ears to lungs.

8. To distinguish the negative grace of falsity through divine antiform from the negative kindness of woe through sublime anticontent, as one would distinguish metaphysical antinature from metaphysical anticulture in relation to the noumenal primacy of the wise antiman in time-space antisubjectivity, the antisubjectivity of sequential anti-time and spaced antispace from solar (of the Sun) to Saturnalian (of Saturn).

9. Generally speaking, antimen and/or antiwomen are hegemonic in science and politics on account of the predominance, with them, of negative qualities, whereas men and women are hegemonic in economics and religion on account of the preponderance, within them, of positive qualities.

10. The genuine scientist and/or politician, effectively if not literally female, is more likely to have a primal affiliation in negativity than a supreme one in positivity, while the genuine economist and/or priest, literally if not effectively male, is more likely to have a supreme affiliation in positivity than a primal one in negativity.

11. I stand by a society in which not (female) primacy but (male) supremacy prevails for ever, and such a society can only be guaranteed on the noumenal basis of 'Kingdom Come', to which I, as a self-professed Social Transcendentalist (and self-taught philosopher), truthfully subscribe.

12. If my 'will is done', then I shall one day be executive head of the pseudo-Kingdom ... of a Centrist federation of Ireland, Scotland, and Wales ... and figurehead of the genuine Centre ... of the triadic Beyond.

13. For I shall have taken the 'sins and/or punishments of the World' upon my shoulders in order that the People who are now pantheistically and/or democratically sovereign may be delivered from them, via religious sovereignty, to the supreme giving-being, taking-being, and being-being of Eternity.

LONDON 1997 (Revised 2012)

The Ideological Philosophy of Social Transcendentalism