CYCLE THREE

1. The terms 'alpha' and 'omega' don't necessarily correspond to the beginning and end of a plane (though in the cases of Space and Volume they do), but to that which is objective in the one case, namely 'alpha', but subjective in the other case, namely 'omega'.

2. Hence the term 'alpha' should be reserved for the axes of space-time metachemistry and volume-mass chemistry, the former diabolic and the latter feminine.

3. Hence the term 'omega' should be reserved for the axes of mass-volume physics and time-space metaphysics, the former masculine and the latter divine.

4. Since 'alpha' is objective and 'omega' ... subjective, it follows that the one will have reference to that which, being devolutionary, is female, whereas the other will have reference to that which, being evolutionary, is male.

5. Furthermore, 'alpha' will always be immoral in its objectivity, whether affiliated to 'the Behind', in the noumenal axis of space-time metachemistry, or to 'the above', in the phenomenal axis of volume-mass chemistry.

6. By contrast, 'omega' will always be moral in its subjectivity, whether affiliated to 'the below', in the phenomenal axis of mass-volume physics, or to 'the Beyond', in the noumenal axis of time-space metaphysics.

7. 'The Behind' contrasts with 'the Beyond' as space-time metachemistry with time-space metaphysics.

8. 'The Above' contrasts with 'the below' as volume-mass chemistry with mass-volume physics.

9. The devolutionary progression of noumenal objectivity from Space to Time within the 'metachemical Behind' ... is commensurate with the substitution of supreme and/or sensible materialism for primal and/or sensual materialism.

10. The devolutionary progression of phenomenal objectivity from Volume to Mass within the 'chemical above' ... is commensurate with the substitution of supreme and/or sensible realism for primal and/or sensual realism.

11. The evolutionary progression of phenomenal subjectivity from Mass to Volume within the 'physical below' ... is commensurate with the substitution of supreme and/or sensible naturalism for primal and/or sensual naturalism.

12. The evolutionary progression of noumenal subjectivity from Time to Space within the 'metaphysical Beyond' ... is commensurate with the substitution of supreme and/or sensible idealism for primal and/or sensual idealism.

13. To contrast the materialism of the 'metachemical Behind' with the idealism of the 'metaphysical Beyond', as one would contrast fire with air.

14. To contrast the realism of the 'chemical above' with the naturalism of the 'physical below', as one would contrast water with vegetation.

15. We can substitute the (noumenal) terms 'Hell' for 'the Behind' and 'Heaven' for 'the Beyond', since Hell is a context of metachemical materialism within space-time objectivity, whereas Heaven is a context of metaphysical idealism within time-space subjectivity.

16. Likewise, we can substitute the (phenomenal) terms 'purgatory' for 'the above' and 'the earth' for 'the below', since purgatory is a context of chemical realism within volume-mass objectivity, whereas the earth is a context of physical naturalism within mass-volume subjectivity.

17. To contrast the devility of space-time objectivity with the divinity of time-space subjectivity, the former evil and the latter wise.

18. To contrast the femininity of volume-mass objectivity with the masculinity of mass-volume subjectivity, the former good and the latter foolish.

19. One can be beyond good and evil in one of two ways - either relatively or absolutely, the former foolish and the latter wise.

20. The relative way of being beyond good and evil implies a masculine commitment to sin in mass-volume subjectivity, and is commensurate with vegetation.

21. The absolute way of being beyond good and evil implies a divine commitment to grace in time-space subjectivity, and is commensurate with air.

22. The 'fool', lacking wisdom, remains beholden to good and evil, which, being objective, constrains his masculine subjectivity to a subordinate role.

23. Both good and evil, being female alternatives, appertain to immorality, the former virtuously in 'the above' and the latter viciously in 'the Behind'.

24. Both folly and wisdom, being male alternatives, appertain to morality, the former viciously in 'the below' and the latter virtuously in 'the Beyond'.

25. The virtuous immorality of 'the above' pulls a sort of confidence trick on the vicious morality of 'the below', constraining it to the service of goodness in its struggle with evil, viz. the feminine resolve to justly punish the criminality of the diabolic.

26. Sin is therefore subordinated to punishment and crime, which, together, preclude the attainment of grace through repentance. For to achieve grace one must renounce sin, thereby 'turning one's back' on punishment and crime.

27. Only that man who has renounced sin is truly beyond good and evil, for he has ceased to be a fool and become wise.