CYCLE TWENTY-EIGHT

1. Although I don't think all that highly of theocracy, I ought to allow for the possibility that, in light of the above antithesis concerning the distinction between universality and polyversality, the Father, so to speak, is less polytheistic than monotheistic in view of the association of this concept with Creator-based fundamentalism, as effectively applying to the space-time axis of metachemical materialism.

2. It would seem, if my inspired hunch is correct, that the Mother is less monotheistic than polytheistic, since associated, through phenomenal objectivity, with volume-mass realism, the very thing which connotes, in its relativity, with a polyversal as opposed to universal status.

3. Hence if there is a parallel between polyversality and polytheism, one should have no hesitation in equating the latter with a feminine bias, whilst allowing the absolutism of the Father and/or Creator to correlate, in due noumenal fashion, with monotheism, the universal antithesis to atheism or, more correctly, deism, as that which is more than simply against theism but in favour, through noumenal subjectivity, of a deistic, and thus properly deity-centred, alternative to it.

4. Only in deism, it seems to me, does one approach the airy realm of genuine spirituality, whether negatively, through falsehood and woe, or positively, through truth and joy, and whether in outer or inner, 'once-born' or 're-born' contexts.

5. Polytheism would therefore be reflective of a feminine bias and would stand on opposite sides of the gender fence from pantheism, or that which, though equally polyversal in its phenomenal relativity, is effectively masculine through a fleshy correlation with nature and all that is vegetative in one degree, shape, form or another.

6. Hence we should contrast the universal antithesis of monotheism and deism with the polyversal antithesis, down below, of polytheism and pantheism, the former antithesis having noumenal reference to fire and air, the latter one having phenomenal reference to water and vegetation.

7. Religion could therefore be concluded to descend, state-wise, from the monotheistic universality of the Father to the polytheistic polyversality of the Mother, and to ascend, by contrast, from the pantheistic polyversality of the Son to the deistic universality of the Holy Ghost, the latter of which would be atheistically 'beyond the (anthropomorphic) pale' of theism, and thus of everything which pertained, via theology and theocracy, to either metachemical, chemical, or physical shortfalls from metaphysics, or that which, being airy in one way or another, alone pertains to genuine religion.

8. Only when religion ceases to be ruled by the Devil in monotheistic universality, or to be governed by woman in polytheistic polyversality, or to be represented by man in pantheistic polyversality ... will it be led by God in deistic universality, as, traditionally, in the Far East to one degree or another.

9. Even in Christendom, it is logically inevitable and profoundly demonstrable that the Church becomes truer and/or less theistically bogus the farther east one goes, which is why Russian Orthodoxy remains the mode of Christianity which is closest, in vegetative 'rebirth', to Christ.

10. The farther west one goes, on the other hand, the more bogus and the less 'true' the Church generally becomes, as the Father and the Mother tend to eclipse the Son and the Holy Ghost in due state-dominated fashion.

11. This is especially true of certain Protestant churches of the American Far West, but it also applies, in no small degree, to the westernmost examples of Roman Catholicism, which, at times, are virtually indistinguishable from outright Marianism, and occasionally border on Creator-oriented fundamentalism.

12. It is often said that we live in a fundamentalist age, and, certainly, one can believe that the extent to which objective values, partly conditioned by appearance-based media technology, have gained the upper hand, through materialism and realism, over subjective ones ... is proof enough of the difficulty confronting anyone who seeks to reverse the trend of female domination in favour of male liberation, through naturalism and especially idealism, from heathenistic norms.

13. One of the principal reasons why fundamentalism, in particular, is always a force to be reckoned with ... is that men are beholden, especially when young, to the attractive power of female beauty, and often succumb to its allure by falling in love and experiencing what amounts to a positive manifestation of fundamentalist glory.

14. Then, of course, something more humanistic, and hence realistic, often follows as a matter of familial course, as men succumb to the maternal ambitions of women and gravitate from the worship of beauty and love, through noumenal objectivity, to the worship of strength and pride through its phenomenal counterpart.

15. In neither case is there anything demonstrably Christian, or male, but simply a surrender, by men, to that which, always and everywhere, is un-Christian in its Superheathen and Heathen femaleness, the male effectively reduced to a worship of state power even as it assumes a religious pose.

16. Baudelaire wrote rather disparagingly, in his 'Intimate Journals', of man's relationship to woman being akin to that of a slave of a slave, and, frankly, one can see what he meant. There isn't much to suggest that man is anything but an adjunct to female power when fundamentalist and humanist criteria considerably prevail, and even nonconformism leaves something to be desired when it is merely that which, in Anglican fashion, represents the male aspect of life in relation to, rather than in defiance of, the female aspect of it.

17. Only that nonconformism which, being Catholic, encourages men to 'turn their back' on women and to look upon fleshy self-indulgence as 'sinful', thereby necessitating confession and repentance, stands closer to Christ, and hence to the Cross which is the necessary precondition, through vegetative self-denial, of spiritual self-affirmation, and thus of salvation not only from the World, but from that which diabolically rules over it in due fundamentalist fashion.

18. Such Catholic nonconformism is less pantheistic, and hence nature-struck, than atheistic, or against the neutral mode of nonconformism, and it paves the way for the possibility of deistic transcendentalism in due course, the reward for those who can climb beyond naturalism to idealism, beyond sin to grace, and to the attainment, in consequence, of spiritual self-deliverance through God and Heaven, truth and joy, divine power and sublime glory.

19. Such is the supernature of the superman, and the superman is one who has the capacity to live transcendentally aloof from the world of humanist and/or nonconformist relativity in what amounts, in its subjective universality, to a noumenal antithesis to fundamentalism.

20. Only that man who was high to begin with, or who had the capacity to achieve the heights, either because he was an outer kind of transcendentalist (subman) or, alternatively, an exceptional kind of inner nonconformist (upper man) ... can become a superman, and thus a true 'Son of God', at home in the lofty realms of sensible metaphysics.

21. Not everyone can become such, and that is why the generality must remain less than supermasculine, even as they achieve new manifestations of femininity and masculinity in what I would regard as the lower tiers of the triadic Beyond, come the introduction, through Social Transcendentalism, of 'Kingdom Come'.