CYCLE EIGHTEEN

1. The devolution, through spatial space, of primal doing from most to least via more and less ugliness and hatred is paralleled by the 'evolution', through spatial space, of sensual doing from least to most via less and more beauty and love.

2. The devolution, through repetitive time, of supreme doing from most to least via more and less ugliness and hatred is paralleled by the 'evolution', through repetitive time, of sensible doing from least to most via less and more beauty and love.

3. Hence space-time metachemistry affords us a primary/secondary contrast between the particle-based devolution of both primal and supreme doing and the wavicle-biased 'evolution' of both sensual and sensible doing.

4. The devolution, through volumetric volume, of primal giving from most to least via more and less weakness and humility is paralleled by the 'evolution', through volumetric volume, of sensual giving from least to most via less and more strength and pride.

5. The devolution, through massed mass, of supreme giving from most to least via more and less weakness and humility is paralleled by the 'evolution', through massed mass, of sensible giving from least to most via less and more strength and pride.

6. Hence volume-mass chemistry affords us a primary/secondary contrast between the particle-based devolution of both primal and supreme giving and the wavicle-biased 'evolution' of both sensual and sensible giving.

7. Conversely, the evolution, through massive mass, of sensual taking from least to most via less and more knowledge and pleasure is paralleled by the 'devolution', through massive mass, of primal taking from most to least via more and less ignorance and pain.

8. The evolution, through voluminous volume, of sensible taking from least to most via less and more knowledge and pleasure is paralleled by the 'devolution', through voluminous volume, of supreme taking from most to least via more and less ignorance and pain.

9. Hence mass-volume physics affords us a primary/secondary contrast between the wavicle-centred evolution of both sensual and sensible taking and the particle-biased 'devolution' of both primal and supreme taking.

10. The evolution, through sequential time, of sensual being from least to most via less and more truth and joy is paralleled by the 'devolution', through sequential time, of primal being from most to least via more and less falsity and woe.

11. The evolution, through spaced space, of sensible being from least to most via less and more truth and joy is paralleled by the 'devolution', through spaced space, of supreme being from most to least via more and less falsity and woe.

12. Hence time-space metaphysics affords us a primary/secondary contrast between the wavicle-centred evolution of sensual and sensible being and the particle-biased 'devolution' of primal and supreme being.

13. Devolution is primary on the objective axes of space-time metachemistry and volume-mass chemistry, but secondary on the subjective axes of mass-volume physics and time-space metaphysics.

14. Conversely, evolution is primary on the subjective axes of mass-volume physics and time-space metaphysics, but secondary on the objective axes of space-time metachemistry and volume-mass chemistry.

15. In broad terms, fire and water both 'fall', in keeping with their vacuously conditioned dispositions towards objectivity in what amounts to a direct (barbed) divergence and/or convergence, as the case may be.

16. In broad terms, vegetation and air both 'rise', in keeping with their plenemously conditioned dispositions towards subjectivity in what amounts to an indirect (curved) divergence and/or convergence, as the case may be.

17. The 'fall' of fire from stellar to Venusian in impersonal terms is paralleled by its 'fall' from eyes to heart in personal terms.

18. The 'fall' of water from lunar to oceanic in impersonal terms is paralleled by its 'fall' from tongue to womb in personal terms.

19. The 'rise' of vegetation from earthy to Martian in impersonal terms is paralleled by its 'rise' from phallus to brain in personal terms.

20. The 'rise' of air from solar to Saturnian in impersonal terms is paralleled by its 'rise' from ears to lungs in personal terms.

21. That which 'falls' is ever female in its objective disposition, whereas that which 'rises' is ever male in its subjective disposition.

22. The female aspect of life is divisible, as already noted, between the devility of space-time metachemistry and the femininity of volume-mass chemistry, fire and water, dress and skirt, whereas the male aspect of life is divisible, in contrary terms, between the masculinity of mass-volume physics and the divinity of time-space metaphysics, vegetation and air, trousers and zippersuit.

23. It is on account of its objective nature or, rather, unnature ... that the female aspect of life is primary, and on account, by contrast, of its subjective nature that the male aspect of life is secondary.

24. Males are very much the 'second sex' in an objective age, an age dominated by fire and/or water, whereas females are relegated, despite their primary dispositions, to a secondary or, rather, subordinate status in a subjective age, an age centred in vegetation and/or air.

25. The present age is becoming, through the hegemony of economics, increasingly subjective in relation to vegetation, and may well be superseded, in the coming decades, by the hegemony of religion, thereby allowing air to replace vegetation as the principal element in what would be less a masculine than a divine age.

26. I look forward, as a philosopher, a proponent of wisdom, to the supersession of economics by religion, so that life may climb out of the naturalistic bog of sinful folly which currently prevails and achieve an idealistic accommodation with graceful wisdom, abandoning taking for being, and thus knowledge and pleasure for truth and joy.

27. For unless people embrace the wisdom of being, they will continue to remain bogged down in the folly of taking, with males only relatively beyond evil and good, doing and giving, rather than absolutely beyond it ... in and through being.

28. It generally happens that, despite shifts of emphasis, taking remains dominated by doing and giving, as by the control of 'the great' and 'the good', whose gender correspondence is, after all, rather more to the female side of life than to its male side.

29. This is certainly the British experience, wherein such taking as exists is firmly under the shadow, in non-American fashion, of doing and giving, the one politically closer to Labour and the other to the Conservatives.

30. Yet the British are so lacking in being, or respect for being, that the majority of them are able to take this objectively-dominated situation for granted, and to kowtow to doing or giving, the monarchy or parliament, even when they are predominantly committed to taking.

31. Such is also the case, fundamentally, for Anglicans vis-à-vis Dissenters and Puritans, thereby proving, beyond any shadow of a doubt, how religion tends to condition politics, and vice versa.

32. A man who was intent upon advancing the development of being within the People, a wise and philosophical man, would not wish to encourage their self-division and fragmentation under doing, giving, and taking, nor would he allow the existence of pseudo-being within the higher ranks of the aristocracy to beguile him into complacently acquiescing in such a situation at the expense of true being.

33. Being can only be furthered amongst the People when they are released from self-division and exist, ever after, in non-demonstrative, as distinct from demonstrative, opposition to an administrative control.

34. Obviously, where a people are divided democratically (not to mention denominationally) from one another along party-political lines, they can only be released from such a being-defeating system democratically, in terms of voting for religious sovereignty, as taught by me, and through that an end to political 'sins of the World'.

35. For religious sovereignty would be more than political sovereignty, and consequently that which could liberate the People from self-division, making an accommodation with the self (whether directly for a spiritual elite or indirectly, via some vegetative or watery alternative, for the generality of less spiritual persons) its chief priority.