CYCLE TEN

1. There are Western people who get no closer to meditation than piping; conversely, there are Eastern people who get no closer to music than chanting.

2. Art and religion - a big sensuality and a small sensibility vis-à-vis a small sensuality and a big sensibility.

3. Art is no substitute for religion from a male standpoint, but, then again, one could equally argue that religion is no substitute for art from a female standpoint, the standpoint, more usually, of a stronger sensual disposition.

4. Females have more to gain from sensuality than sensibility, and males, by contrast, more to gain from sensibility than sensuality - not least of all a hegemonic position in relation to the opposite sex.

5. The idea that God blesses is a fanciful delusion attendant upon the mistaken conception of a godly First Mover. In reality, it is the Devil who blesses or who is blessed (with over-plane freedom of not-self action in sensuality) and God who is cursed and/or who curses (with under-plane freedom from self in sensuality).

6. To be saved by a sensible God, like the Second Coming, from a sensual God, like the Father, is the male equivalent of being damned, as a female, from a sensual Devil, like the 'Risen Virgin' (Daughter), to a sensible Devil, like the, so to speak, 'Fallen Virgin' (Mother), or, in equivalent organic terms, to be saved from ears to lungs is the male equivalent of being damned, as a female, from eyes to heart.

7. But who is it who damns? Precisely the God who saves what can be saved from the curse of under-plane subservience, in sensuality, to the over-plane hegemony of what is blessed - namely, the sensual First Mover, or Risen Virgin (the Catholic equivalent, in effect, of King Saul, Moses, Jehovah, the Liberty Belle, etc.)

8. To be damned, as a metachemical female, from a sensual hegemony to a sensible subservience is the noumenal counterpart of being saved, as a metaphysical male, from a sensual subservience to a sensible hegemony - saved by a sensible God who, in consequence of His actions, indirectly damns (females) to a sensible Devil - at least all or most of those who are upper class and entitled to such an absolutist damnation as the female counterpart to an absolutist, and effectively upper-class male, salvation.

9. No more than one can be blessed, as a sensual female, without having a cursed 'fall guy' beneath one in lower-plane subservience ... can one be damned, as a female, without having a saved 'wise guy' above one in higher-plane hegemony, and this whether in the noumenal contexts of space and time or in the phenomenal contexts of volume and mass - the former upper class and the latter lower.

10. Gods need Devils and, conversely, Devils need Gods no less than men need women and, conversely, women need men, for otherwise there can be neither the one nor the other.

11. Gods and Devils are simply the upper-class equivalents of men and women, since germane to space and time as opposed to volume and mass, whether in relation to space-time objectivity (Devils) or time-space subjectivity (Gods), not to mention volume-mass objectivity (women) or mass-volume subjectivity (men), with sensual and sensible distinctions between each factor in any axial dichotomy.

12. Being objective, Devils are always primary and Gods secondary, for God is secondary, in his subjectivity, to the Devil. Likewise, women are always primary and men secondary, for man is secondary, in his subjectivity, to woman.

13. The idea of having God or Godliness without the Devil or Devility is as preposterous as would be the idea of having man or masculinity without woman or femininity.

14. God owes his existence to the Devil no less than man owes his existence to woman.

15. The male side of life is no less secondary to the female side of it than vegetation (earth) and air to water and fire.

16. Life is rooted in barbarism and philistinism, evil and folly, but it achieves something like an 'icing on the cake', a luxurious blossoming (which is, frankly, an exception to the rule) with culture and civilization, wisdom and goodness - premised, as they are, upon sensibility, which is generally less prevalent than sensuality.

17. In the distinction between elements and elementinos, sensual particles and sensible particles, the former tend, in whatever elemental guise, to be larger than the latter. This is replicated with human beings, and testifies to the human condition, a condition rooted in sensuality and only capable of a limited and intermittent degree - subject to climatically-conditioned ethnic variations - of sensibility.

18. Any standardized universal enhancement of sensibility at the expense of sensuality presupposes the artificial transmutation not only of environment, e.g. from rural to urban, but of human life also, so that ultimately it ceases to be governed by naturalistic criteria and becomes increasingly subject to synthetic transmutation - even beyond the cyborgization, as it were, of human beings to what would eventually become identifiable with a fully-fledged post-human condition (man, in Nietzsche's memorable phrase, being 'something that should be overcome').

19. But this could only happen following the eclipse of humanism by transcendentalism and the gradual downgrading of humanist and nonconformist criteria under the leadership of a transcendentalist hegemony, as germane to a context, akin to 'Kingdom Come', in which divine criteria were paramount, and paramount, needless to say, in relation to the ultimate religious truth of Social Transcendentalism, as taught by the Second Coming.

20. Such truth, it need hardly be re-emphasized, places transcendental meditation at the top of the hierarchy of religious praxis, as envisaged in the concept of a triadic Beyond duly served by an administrative aside that was as the pro-religious spur, in inner beauty, to the sensible advancement, within synthetic parameters, of strength, knowledge, and, above all, truth, as germane to woman, man, and God, or mass, volume, and space, duly constitutive of Eternity in relation to their service by Time from the standpoint of the most good, or devolved, Devil ... of sensible fundamentalism in the administrative aside to the Beyond in question.

21. For the administrative aside to the triadic Beyond would indeed be a context of the most good, or devolved, Devil, the Devil whose elemental-wavicle bias in sensible fundamentalism permitted of a religious priority, but who had been formally recognized as God ... the Second Coming ... by dint of His teachings and gift to mankind, should they democratically sanction it, of religious sovereignty, a sovereignty which, in offering it to them, He would be personally forfeiting and sacrificing in order that they could be delivered to the triadic Beyond, as He took upon Himself their worldly sins and/or crimes in the process of shouldering - and duly transmuting - the mundane sovereignties that they would be exchanging for the right to religious self-determination only made possible by religious sovereignty.

22. Thus He Who was most wise God becomes a most good Devil as He takes the mundane sovereignties from the People should they vote for religious sovereignty and deliverance, in consequence, from sins and/or crimes of the world. He who was theoretically First would become practically Last, but Last so that the religiously sovereign People, should they so elect, may be served from the administrative aside to the triadic Beyond in the totality of 'Kingdom Come'.

23. He Who was theoretically most wise God would have to become practically most good Devil, for only from a basis in Time can the mass, volume, and space of Eternity be served, and therefore woman, man, and God develop more sensibly towards the culmination of all such development in the omega points of the ultimate 'Kingdom', of the 'Kingdom of God' at its ultimate point of evolutionary development. But even then an administrative aside would still exist to serve the ultimate triadic Beyond, albeit one that was no less ultimate in the nature of its refined fundamentalism and transmuted Devility.