CYCLE TWENTY-SIX

1. It should be clear from the above considerations that no Afterlife, whatever its nature, lasts for ever, and is thus truly eternal. The breath is dissipated in the atmosphere and reabsorbed into air; corpses do not decompose for ever, and neither does the incineration of a corpse last longer than it takes to consume it.

2. Sooner or later what was involved in being, taking, giving, or doing ... ceases to be, to take, to give, or to do, as the case may be. Death is the gateway to another world, but it were better that we didn't die in the first place, since what one gains with death is all too fleeting and transient.

3. Thus the problem for humanity is the inevitability of death and the likelihood that survival of death, on whatever plane, will not last for ever, but sooner or later come to an inglorious end.

4. Now the only solution to this problem is to achieve the Afterlife, at least in relation to air, vegetation, and water, on a basis that can be sustained beyond the mortality of the flesh through other means, means that will require the substitution of artificial limbs/organs for natural ones and the establishment, in due course, of post-human life forms whose capacity to live for longer if not, eventually, for ever ... is proportionate to the extent of their artificiality.

5. Only longevity of such an extensive nature would be commensurate with Eternity as such, an eternality beyond the ravages of 'Father Time', in which life was experienced in terms approximating to what we now regard as the Afterlife, that is, in relation to spiritual, intellectual, and instinctual modes of life operating independently of emotional constraints and/or directives. For only in Space, Volume, and Mass can there be independence, commensurate with Eternity, from Time.

6. Thus it is in regard to the triadic Beyond of a New Heaven, a New Earth, and a New Purgatory that we should apply the solution to the problem of human mortality, with Space corresponding to meditation, and Volume and Mass corresponding to contemplation, the former intellectually and the latter instinctually, as between vegetative and watery alternatives, 'down below', to the airy transcendentalism 'up above'.

7. Now in regard to the contemplative tiers of our projected triadic Beyond, I have no doubt - and have already expressed myself to this effect in previous texts - that certain drugs, including heroin and LSD, can and should play an important role in establishing parallels, synthetically, to what would in any case happen to phenomenally-biased men and women or, rather, corpses in the grave, except that where that eventually comes to an end, this would carry on for ever, complementing, on a phenomenal basis, the noumenal experience of those higher and more genuinely religious types earmarked, as spiritual Elect, for meditative purism 'up above', at the top-tier level of the triadic Beyond.

8. Now the significance of this pre-emptive acquisition, through synthetic means, of posthumous contemplation cannot be underestimated, since not only would it allow for longevity with regard to afterlife-type experience, at least when conducted in conjunction with cyborg-to-post-human transmutations of mankind, but it would remove the Afterlife from the Christian constraints to which it is still subject and effectively 'resurrect the dead', making the contemplative experience of the generality of men and women something that happens independently of the grave and thus as an alternative to it, an alternative that must eventually become the contemplative norm ... as the triadic Beyond takes over from the world of Church-dominated death the criteria of Eternal Life, and subordinates to itself all that is not eternal on those terms.

9. Thus when contemplation is firmly conceived in subordinate relation to meditation 'up above', in the spiritual tier of our projected triadic Beyond, it ceases to be a thing beholden to the theological agitation of 'Father Time' and becomes, instead, fully commensurate with Eternity.

10. Yet this Eternity to which the triadic Beyond would subscribe is itself commensurate with 'Kingdom Come', since it is, above all, the establishment of 'Heaven on earth' that would give to the world a New Order in which Earth and Purgatory, here corresponding to the masculine and feminine forms of contemplation, would have their place beneath Heaven and its meditative purism. No longer would they be germane to a worldly compromise dominated by 'Father Time', the effective Devil of Cupidian theology, but have been rent asunder to take their respective places beneath spirit Space, the masculine above the feminine, vegetation above water, earth above purgatory, naturalism above realism, nonconformism above humanism, volume above mass ... for ever more.

11. But behind this triadic Beyond will come the transmuted 'Father Time', if you like, of Messianic service, the administrative aside to the three-tier praxis of the respective elements, which could only come to pass in the event of Messianic teachings being recognized, deferred to, and enacted, so that the People would have to choose between retention of political sovereignty, with its judicial and economic concomitants, and the religious sovereignty that Messianic intervention, so to speak, was offering them.

12. It is religious sovereignty that paves the way for the triadic Beyond by effectively freeing the People from what, by comparison, can only be regarded as 'worldly sin', i.e. sovereignty appertaining not to 'Kingdom Come', but to the democratic world in which a majority of people, whether republican or parliamentary, masculine or feminine, currently find themselves.

13. Such 'sins of the World' would devolve upon the Messianic figurehead, the teacher of the triadic Beyond and provider of religious sovereignty through his divine nature, his supernature, and it would be his responsibility to use them, suitably transmuted, in the interests, primarily, of the religious sovereignty to which the People, hopefully, had elected to rise, thereby passing beyond the amoral world to Eternity.

14. Such is the will of he who corresponds, in his Messianic integrity and resolve, to a Second Coming, and he maintains that the assumption - freely and democratically entered in to by the People - of religious sovereignty would bring them to Social Transcendentalism, and hence to the Centre, the context beyond Church/State relativity, in which such an ultimate sovereignty would be the prevailing norm, and the People accordingly have rights in relation to self-fulfilment at any of the three-tier levels of what I have called the triadic Beyond, never again being in the invidious position of having to worshipfully defer, on bended knee and with bowed head, to theism, rooted, diabolically, in 'Father Time', but free of theocratic tyranny and its theological delusions for ever more, and free, above all, from 'sins of the World', which operate beneath Hell in what is currently the democratic State of worldly compromise.