CYCLE TWENTY-ONE

1. Perfection of the objective sensualities (eyes and tongue) for females, or perfection of the subjective sensibilities (brain and lungs) for males - that is the question!

2. For the one option yields an absolute immoral righteousness in cultural clearness for blessed Devils and a relative immoral righteousness in civilized clearness for blessed women ... in the sensualities of space (spatial) and volume (volumetric), whereas the other option yields a relative moral righteousness in civilized holiness for saved men and an absolute moral righteousness in cultural holiness for saved Gods ... in the sensibilities of volume (voluminous) and space (spaced).

3. One cannot have it both ways without falling into a moral contradiction, as between heathenistic and Roman Catholic criteria in volume, and paganistic and Social Transcendentalist, or equivalent, criteria in space.

4. Neither should one encourage moral relativism, as though the evil righteousness of cultural clearness and of civilized clearness for sensual females was entitled to a moral status in towering over the foolish unrighteousness of racial unholiness and generative unholiness for sensual males, or males trapped in sensuality.

5. Logically it does not make much sense to accord a moral standing to evil, no matter how righteous it may be in its metachemical or chemical clearness, while, contrariwise, penalizing good and its chemical or metachemical unclearness as immoral, even though it is assuredly unrighteous in relation to unclearness.

6. Male sensibility has a difficult enough task in this world without being further hampered by ascriptions of morality to female sensuality, bearing in mind the uphill struggle of elementinos against elements, especially in the gender-based guise of male subjectivity against female objectivity.

7. Moral relativism, in which a theoretical equal status is accorded to both sensual culture and sensible culture on the one hand (noumenal) and to sensual civilization and sensible civilization on the other hand (phenomenal), would simply encourage people to regard Paganism as equal to, say, Buddhism in its more sensible aspects, or Heathenism as equal, in phenomenal contexts, to Christianity, assuming an upper-class distinction between Paganism and Buddhism (not to be confused with Social Transcendentalism and the class and gender pluralism it signifies, both upper and lower) on the one hand, and a lower-class distinction between Heathenism and Christianity on the other hand.

8. Moral relativism allows those who are especially partial to sensual beauty and/or strength to regard themselves as just as morally valid as those who are no less partial to sensible truth and/or knowledge, with disastrous consequences for the latter! For how can cultural truth and civilized knowledge flourish in a society in which cultural beauty and civilized strength are adjudged to be just as, if not more, important!

9. How, then, could a Christian or 'reborn' type of society be encouraged in a country where pagan or heathen criteria were paramount, as they would become in the event of a sensual hegemony and the rule of freedom as a female prerogative premised upon the clear forms of cultural and/or civilized righteousness.

10. Moral relativism, in which sensual righteousness is effectively judged to be just as moral as sensible righteousness, paves the way for a moral transvaluation in which, due to the basic structural advantages accruing to sensuality vis-à-vis sensibility (as element vis-à-vis elementino), not to mention the hegemonic advantages accruing to females over males, or objectivity over subjectivity, sensible righteousness effectively ceases to apply or to be accorded special significance, and society accordingly becomes reduced to pagan and/or heathen criteria, which, in modern terms, is equivalent to secularization and the dominance, in consequence, of freedom.

11. Those who uphold cultural truth and civilized knowledge have a moral duty, on the contrary, to ensure that such an immoral predicament either doesn't come to pass or, if it has done, that they have the courage and will to resist it and stand up for true and knowledgeable morality on the basis of cultural and/or civilized sensibility.

12. This is what I regard as a moral necessity, and this is why Social Transcendentalism is conceived by me as the ideology of 'Kingdom Come' and the means whereby, democratically and peaceably, the People of those countries or societies whom I have adjudged provisionally most suited to salvation and/or damnation ... may be delivered from the 'sins and/or crimes of the world' to the otherworldly graces and/or punishments in which, under religious sovereignty, not only culture and civilization, but race and generation (nationhood) would blossom anew, to grant a lead to mankind and ensure that ultimate justice lies firstly with the wisdom of God-the-Son and secondarily with the goodness of Devil-the-Mother, as germane to the noumenal planes of space and time to which a majority of Catholics would effectively already relate, complements of the triangular decadence of the Catholic religion, while mundane justice, on suitably modified terms, was accorded to those who, as (former) Protestants delivered from the inverted triangularity of volume and mass, would relate to man-the-son and woman-the-mother, as germane not to the top tier of the triadic Beyond nor to its administrative aside, but to the middle and bottom tiers of the Beyond in question, thereby guaranteeing that sensible justice, commensurate with morality, was done to everyone, be he/she high or low, noumenal or phenomenal, upper class or lower class, absolute or relative, abstract or concrete, immortal or mortal, of race and culture on the one hand (former Catholics) or of civilization and generation on the other hand (former Protestants).