CYCLE TWENTY-SIX

1. Both the soul and the mind, as noumenal psychic entities, are by definition universal, since universality has an elemental basis in Space and Time, either of which, in whatever permutation, may serve to demonstrate universality as the condition of that which, being absolutist, is noumenal.

2. By contrast, both the id and the ego, as phenomenal psychic entities, are by definition polyversal (multiversal), since polyversality has an elemental basis in Volume and Mass which, in whatever permutation, may serve to demonstrate polyversality as the condition of that which, being relativistic, is phenomenal.

3. The noumenal, being absolutist, is universal, whereas the phenomenal, being relativistic, is polyversal, and thus a dialectical shortfall, through Volume and Mass, from the non-dialectical standing, through Space and Time, of universality.

4. Whether the universality be evil and metachemical or wise and metaphysical, diabolic or divine, it will reflect the noumenal absolutism of both Space and Time.

5. Whether the polyversality be good and chemical or foolish and physical, feminine or masculine, it will reflect the phenomenal relativity of both Volume and Mass.

6. The evil universality of metachemistry, which is noumenally objective, extends, in impersonal terms, from the Cosmos to Venus and, in personal terms, from the eyes to the heart through space-time materialism.

7. The wise universality of metaphysics, which is noumenally subjective, extends, in impersonal terms, from the Sun to Saturn and, in personal terms, from the ears to the lungs through time-space idealism.

8. The good polyversality of chemistry, which is phenomenally objective, extends, in impersonal terms, from the moon to the oceans and, in personal terms, from the tongue to the womb through volume-mass realism.

9. The foolish polyversality of physics, which is phenomenally subjective, extends, in impersonal terms, from the (vegetative) Earth to Mars and, in personal terms, from the phallus to the brain through mass-volume naturalism.

10. Hence universality can be either impersonal or personal on both evil and wise axes of noumenal presentation.

11. Hence polyversality can be either impersonal or personal on both good and foolish axes of phenomenal presentation.

12. Both dresses and zippersuits, corresponding to objective (diabolic) and subjective (divine) manifestations, respectively, of noumenal absolutism, are universal.

13. Both skirts and trousers, corresponding to objective (feminine) and subjective (masculine) manifestations, respectively, of phenomenal relativity, are polyversal.

14. The female side of life, being objective, descends from metachemical universality to chemical polyversality, as from diabolic to feminine, dresses to skirts, while the male side of life, being subjective, ascends from physical polyversality to metaphysical universality, as from masculine to divine, trousers to zippersuits.

15. Both metachemical universality and chemical polyversality, having reference to objective descent, appertain to the State, which is sartorially equivalent to dresses and skirts.

16. Both physical polyversality and metaphysical universality, having reference to subjective ascent, appertain to the Church, which is sartorially equivalent to trousers and zippersuits.

17. Hence not only is the State (when genuine) female as opposed to male, but it is an institution which descends from evil to good, as from materialism to realism, crime to punishment, in due objective fashion.

18. Hence not only is the Church (when genuine) male as opposed to female, but it is an institution which ascends from folly to wisdom, as from naturalism to idealism, sin to grace, in due subjective vein.

19. Like mankind in relation to womankind, the Church is secondary and the State ... primary, since it is the State which corresponds to the female side of life and the Church, by contrast, to that which, being subjective, is male.

20. Although the Father and the Mother have both been co-opted to the Church, they are fundamentally symbolical of the State ... as it descends from metachemical universality to chemical polyversality, as from autocracy to democracy, monarchy to parliamentarianism.

21. Only the Son and the Holy Ghost properly pertain to the Church, as that which begins in the denial, through the Crucified Christ, of vegetative sin and culminates in the affirmation of airy grace, passing beyond physical polyversality to the metaphysical universality of the saved, or resurrected, spirit.

22. At least this should be the case wherever the Church is true and not bent backwards, by undue adherence to the Father and/or Mother, towards the State, wherein the glorification of state power is likely to replace religious glory.

23. Every denomination has, to a greater or lesser extent, been compromised and even corrupted by the State and accordingly bent back, through the Bible, towards that which is fundamentally antithetical to metaphysical universality - namely the metachemical universality of such primitivistic concepts as the Creator and the paradoxical habit, in consequence, of worshipful deference towards the symbol(s) of cosmic power, effectively equivalent to that of state power.

24. One does not 'get rid' of the State by abolishing the Church, since the result is likely to be a state absolutism, after the manner of Marxist communism or Hegelian nazism, and the self-glorification of the State is worse than the subversion of the Church through state power.

25. On the contrary, one can only 'get rid' of the relativity of state and church via (my concept of) the Centre, which would change the terms of reference by which secular and religious institutions relate to each other, moving beyond what has increasingly become, in recent decades, a dichotomous relativity towards a relativistic absolutism, in which the state-like aspect of the Centre would be empowered to serve its church-like aspect, to the greater glory of religious progress.

26. Thus instead of a state absolutism or, alternatively, of a state which reflects church teachings or, conversely, is moving away from such teachings towards an ever-more independent position, the coming to pass, democratically and officially, of the Centre, in which the Church is replaced by a triadic Beyond (as described elsewhere) and the State by the administrative aspect of the Centre as that which, bearing 'sins of the World', effectively pertains to a Christ-like sacrifice, the shouldering of political responsibilities, etc., in order that the People may be delivered from them and thereby saved to the triadic Beyond, commensurate, so I believe, with 'Kingdom Come'.

27. Only thus can the relativity of state and church or, more usually these days, of church and state, effectively be overcome, as we move to a situation whereby, literally for the first time in history, religion can 'come clean' in fully subjective terms, served not by a state rooted in that which is contrary to such subjectivity and, in the nature of things, can only undermine it, but, on the contrary, by the secular arm of the Centre, dedicated, through Messianic resolve, to the advancement of its religious arm for ever more.

28. All the People need do to secure for themselves the right to salvation from both their political 'sins of the World' and the obsolescent church structures rooted, through Biblical and in particular Old Testament fundamentalism, in worshipful deference to metachemical primacy ... is vote for religious sovereignty when the opportunity comes to pass; for only through such an ultimate sovereignty will there be an end to the World, or amoral lifestyle of mundane sovereignties, and a start made to the heavenly 'Kingdom' which lies beyond it, and on more profound and, hopefully, lasting terms than the grave.