CYCLE TWENTY-SEVEN

1. Just as, in negative metachemistry, ugliness is the particle-based cause of hatred, so hatred is the wavicle-biased effect of ugliness. And just as, in positive metachemistry, beauty is the particle-based cause of love, so love is the wavicle-biased effect of beauty.

2. Just as, in negative chemistry, weakness is the particle-based cause of humility, so humility is the wavicle-biased effect of weakness. And just as, in positive chemistry, strength is the particle-based cause of pride, so pride is the wavicle-biased effect of strength.

3. Just as, in positive physics, knowledge is the particle-biased cause of pleasure, so pleasure is the wavicle-centred effect of knowledge. And just as, in negative physics, ignorance is the particle-biased cause of pain, so pain is the wavicle-centred effect of ignorance.

4. Just as, in positive metaphysics, truth is the particle-biased cause of joy, so joy is the wavicle-centred effect of truth. And just as, in negative metaphysics, falsehood is the particle-biased cause of woe, so woe is the wavicle-centred effect of falsehood.

5. The metachemistry of soul contrasts absolutely, in universal terms, with the metaphysics of mind (spirit), which stands at an airy remove from a fiery noumenal antithesis.

6. The chemistry of the id contrasts relatively, in polyversal terms, with the physics of the ego, which stands at a vegetative remove from a watery phenomenal antithesis.

7. The poet and the philosopher stand, as positive upper-class manifestations of 'the writer', at an absolutist remove from each other in what effectively amounts to a noumenal contrast between beauty and truth, love and joy.

8. The antipoet and the antiphilosopher stand, as negative upper-class manifestations of 'the antiwriter', at an absolutist remove from each other in what effectively amounts to a noumenal contrast between ugliness and falsity, hatred and woe.

9. The dramatist and the novelist stand, as positive lower-class manifestations of 'the writer', at a relativistic remove from each other in what amounts to a phenomenal contrast between strength and knowledge, pride and pleasure.

10. The antidramatist and the antinovelist stand, as negative lower-class manifestations of 'the antiwriter', at a relativistic remove from each other in what amounts to a phenomenal contrast between weakness and ignorance, humility and pain.

11. Whereas both the poet and the philosopher, being absolutist, are effectively universal manifestations of 'the writer', both the dramatist and the novelist, being relativistic, are polyversal manifestations thereof.

12. Whereas both the antipoet and the antiphilosopher, being absolutist, are effectively universal manifestations of 'the antiwriter', both the antidramatist and the antinovelist, being relativistic, are polyversal manifestations thereof.

13. The positivity of poets, dramatists, novelists, and philosophers is more likely to arise in a 're-born', or sensibly religious, age than in a 'once-born', or sensually secular, one, of which, on the contrary, the negativity of antipoets, antidramatists, antinovelists, and antiphilosophers will be more characteristic.

14. Hence in an age when the State is breaking free of the Church, whether absolutely ('up above') or relatively ('down below'), as something effectively posterior rather than anterior to it, the 'cultural' corollary of this will be a plethora of antipoets, antidramatists, antinovelists, and antiphilosophers, depending, of course, on the type of post-Christian society.

15. The twentieth century was of course such an age, and the balance of probability is that the chief purveyors of anti-literature were women, since they are more naturally or, rather, unnaturally negative than positive, on account of their objective dispositions in response to a vacuous precondition.

16. Needless to say, all the Arts will be conditioned in a similar way by the drift towards and/or actual achievement of state hegemony of one kind or another, which is only possible on account of the liberation of the female from subjective constraints and the gradual feminization of society in the wake of the decline, if not collapse, of Christian values.

17. One cannot of course put the clocks back, as they say, and I, for one, would be the last person on earth to want to do any such thing! But one can certainly work, as an intelligent and spiritually-oriented man, for the supersession of the State by the Centre, and the coming to pass of a Superchristian New Order in which the positivity of the morally most desirable subjective values are once again paramount, only this time more so than ever before.

18. The delusional theocracies of the Church arguably deserved to be overhauled, if not replaced, by the secular values of state-dominated modernity, but such values leave so much to be desired, from a morally subjective standpoint, that the sooner we move beyond them to the religious values of the Centre, the better it will be for, at any rate, the greater percentage of males, and not a few females.