Eternal Life

ETERNAL LIFE -

Supernotes from Beyond

Cyclic Philosophy

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CYCLE 1

1. HEATHEN REVOLT. Protestantism is nothing more than a Heathen revolt against Christianity, viz. Catholicism.

2. POST-HUMAN PROGRESSIONS. From the supermen/superbeings of the old brain to the suprabeings/ultrabeings of the new brain, as from the backbrain/right midbrain to the left midbrain/forebrain.

3. HEATHEN/CHRISTIAN DISTINCTIONS. To distinguish the Humanities, the Sciences, and the Arts from the Divinities, as one would distinguish universities, academies, and colleges/schools from seminaries, or Heathen knowledge from Christian knowledge.

4. PROTESTANT/CATHOLIC DISTINCTIONS. To distinguish the Heathen intellect of the Son, the Heathen soul of the Father, and the Heathen will of the Mother from the Christian spirit of the Holy Ghost, as one would distinguish Protestantism (in its three main denominations, viz. Puritanism, Presbyterianism, and Anglicanism) from Catholicism.

5. TRIANGULAR/PENTAGONAL DISTINCTIONS. To distinguish the inverted triangle of the Son from the triangle of the Father, and to contrast both of these with the pentagon of the Mother, as one would contrast Puritanism and Presbyterianism with Anglicanism or, alternatively, Rugby Union and Rugby League with Association Football.

CYCLE 2

1. HEATHEN FATALITY. Mass has a Heathen fatality to suck-up, almost heliotropically, to Time, like an audience enrapt by a poetry recital.

2. SEXUAL SUBMISSION. Coitus exemplifies the submission of Mass to Time, like nature to the sun.

3. FATHER TIME. Mass movements are characterized by their almost reverential respect for military-style dictatorships.

4. MILLENNIAL EXPECTATION. When there are no longer men but, following a cyborg-like transition, supermen, superbeings, suprabeings, and ultrabeings ... in successive stages of post-human, or millennial, salvation.

5. ETERNAL LIFE. Men die, but the life forms of the post-Human Millennium will live for ever ... in the Eternal Life of the spirit.

CYCLE 3

1. CONTRASTING QUALITIES. To contrast the holiness of World-denying virginity with the emptiness of the grave on the one hand, but the emptiness of abortion-affirming vacuity with the holiness of transcendental spirituality on the other hand - the former pair of contrasts Christian and the latter pair Superchristian.

2. NOUMENAL CONTRASTS. To contrast the Superhell and Subheaven of Superheathen primacy with the Subhell and Superheaven of Superchristian supremacy, as one would contrast the alpha with the omega, the beginning with the end.

3. PHENOMENAL INTERMEDIARY. Christian Hell and Heaven are neither primal nor supreme but phenomenally intermediate between the noumenal extremes of the Superheathen and the Superchristian. In this respect, they are akin to (though not identical with) the Heathen realms of the World and Purgatory, which are also phenomenal.

4. CENTRIFUGAL AGGRESSION. That man who is full of Heathen expletives will never make a Christian, much less a Superchristian!

5. SHADOWS AND GUIDES. Every religion has its political shadow and every politics its religious guide.

CYCLE 4

1. PROTESTANT COROLLARIES. One could be forgiven for regarding, within the Heathen triad of Protestant civilization, Socialism as the political corollary of Anglicanism, Conservatism as the political corollary of Puritanism, and Liberalism as the political corollary of Presbyterianism.

2. CATHOLIC COROLLARIES. Likewise one is tempted, within the Christian triad of Catholic civilization, to regard Communism as the political corollary of Eastern Orthodoxy, Nazism as the political corollary of Celtic Christianity, and Fascism as the political corollary of Roman Catholicism.

3. CHRISTIAN/HEATHEN TRIADS. This is to distinguish between the Virgin Mary, the Christ Child, and the Holy Spirit with regard to the Catholic parallels, but the Mother, the Son, and the Father with regard to the Protestant ones - the former Christian and the latter Heathen.

4. TRANSCENDENTALIST/FUNDAMENTALIST TRIADS. The Mary Child (of feminism), the Second Coming, and the Holy Spirit of Heaven would of course constitute the principal parts of a Superchristian triad whose religious essence was transcendentalist, in contrast to the fundamentalist essence of the Clear Light of the Void, Mohammed, and Jehovah within the Superheathen context of a triad more authoritarian than totalitarian.

5. SUPERHEATHEN. There is a sense in which, compared to the Heathen Father, Mother, and Son, Jehovah is a Subfather, the Clear Light of the Void a Supermother, and Mohammed a Subson, as relevant to the Superheathen (which is ruled by the Supermother).

6. SUPERCHRISTIAN. Similarly, there is a sense in which, compared to the Christian Virgin Mary, Christ Child, and Holy Spirit, the Mary Child is a Subvirgin, the Second Coming a Superchrist, and the Holy Spirit of Heaven a Superspirit, as relevant to the Superchristian (which is led by the Superspirit).

7. CHRISTIAN PHENOMENALITY. Neither the Virgin-Mary Hell nor the Holy-Spirit Heaven of Christianity is genuinely hellish or heavenly, on account of the fact that, like Heathenism, Christianity is less noumenal than phenomenal.

8. CHRISTIAN RELATIVITY. Hence the Christian Hell of the Virgin Mary is less subfeminine than pseudo-feminine in relation to the Mother and quasi-subfeminine in relation to the Mary Child, while the Christian Heaven of the Holy Spirit is less supermasculine than pseudo-masculine in relation to the Son and quasi-supermasculine in relation to the Holy Spirit of Heaven.

9. GENUINE NOUMENAL EXTREMES. Only the Superchristian Hell of the Mary Child would be genuinely subfeminine, and the Superchristian Heaven of the Holy Spirit of Heaven genuinely supermasculine, given their noumenal standings in relation to 'Kingdom Come'.

CYCLE 5

1. NOUMENAL VACUUM. Compared to the virginal vacuum (in the womb) of the quasi-subfeminine female, the psychic vacuum (behind the eyes) of the superfeminine female is noumenal.

2. OPTICAL PROJECTION. Behold the 'mirror Zen' of the superfeminine female as she applies and contemplates her eye make-up in selfless objectivity!

3. SELFLESS OBJECTIVITY. Beware the penetrating eyes of the superfeminine female as she brings the mystic allure of her selfless objectivity to bear on potentially suitable (submasculine) males.

4. RISING TO THE BAIT. The oriental male does not so much fall for women as ... 'suck up' to superwomen, particularly where saris are concerned.

5. ORIENTAL SUBMASCULINITY. The oriental male is less masculine than submasculine in his deference to superfeminine females.

6. SUBMASCULINE REALITY. To succumb to a superwoman is to be a subman, whether in relation to saris or kaftans. This is the traditional oriental reality.

7. COMPLEMENTARY PLENUMS/VACUUMS. A vacuum behind the eyes, in oriental fashion, is not incompatible with a plenum between the legs (pregnancy), just as, in the Christian Occident, a vacuum in the womb (virginity) is not incompatible with a plenum in the mind (prayer).

CYCLE 6

1. LIBERATION THROUGH CELIBACY. Celibacy is a Christian/Superchristian ideal, not a Heathen/Superheathen one. For celibacy is incompatible with the domination of men/submen by women/superwomen, since relative to the liberation of quasi-supermen/supermen from quasi-subwomen/subwomen.

2. GENDER FISSION. Liberated from sex, the quasi-supermen/supermen ascend into Heaven/Superheaven, while the quasi-subwomen/subwomen descend towards the Hell/Subhell of sexual self-denial.

3. PHENOMENAL/NOUMENAL DISTINCTIONS. Hell and Heaven are relative to Christian phenomenality, whereas Subhell and Superheaven are germane to Superchristian noumenality.

4. CHRISTIAN/HEATHEN CONTRASTS. The Christian Hell contrasts with the Heathen World as the Virgin Mary with the Mother, whereas the Christian Heaven contrasts with the Heathen Overworld/Netherworld, as the Holy Ghost with the Son/Father.

5. SUPERCHRISTIAN/SUPERHEATHEN CONTRASTS. The Superchristian Superheaven contrasts with the Superheathen Subheaven, as the Holy Spirit of Heaven with Jehovah, whereas the Superchristian Subhell contrasts with the Superheathen Superhell, as the Mary Child with the Clear Light of the Void.

CYCLE 7

1. SEXUAL OPPOSITES. Woman is alpha where man is omega, Hell where man is Heaven, light where man is spirit, flesh where man is intellect, beauty where man is knowledge, and illusion where man is truth.

2. FIRST AND LAST. Woman is rooted in the eyes where man is centred in the lungs, rooted in the womb where man is centred in the brain. She is science where he is religion, politics where he is economics, the State where he is the Church, conservatism where he is radicalism, the past where he is the future. For what began in the superfeminine must end in the supermasculine. The First shall be last, and the Last shall be first!

3. ROOTED IN THE DEVIL. Women are incapable, physically and psychologically, of taking spirituality seriously. God for them is 'beyond the pale' ... of that which is rooted in the eyes/light; for the fluid-based heaviness of their breasts screens off the possibility of their taking the lightness of air in relation to lung-centred spirituality seriously, and they will strive, in consequence, to disparage those who reject the light in favour of the spirit.

CYCLE 8

1. NOUMENAL SALVATION. Just as Christianity rejected the flesh in favour of the word (intellect), so must Superchristianity reject the light in favour of the spirit. For whereas Christianity only aspires towards a phenomenal salvation, through Christ, from the flesh-bound World, Superchristianity (which I equate with Social Transcendentalism) will aspire towards a noumenal salvation, through the Second Coming, from the light-bound Netherworld ... of cosmic Hell. The 'Heaven' of Christianity is effectively purgatorial. The Heaven of Superchristianity, by contrast, will be truly divine - the noumenal spirituality of the Holy Spirit of Heaven.

2. ETERNITY BEYOND THE GRAVE. Only the noumenal spirituality of the Holy Spirit of Heaven is commensurate with Eternal Life in the Beyond. For the phenomenal spirituality (prayerful intellectuality) of Christ leads to the grave, and thus to the visionary afterlife of the Holy Ghost in what can only be a subliminal consciousness of chemical changes in the brain until such time as extensive decomposition sets-in, which is to say, for a comparatively short period of time. Compared with the Eternity of 'Kingdom Come', in which a true spirituality was being cultivated beyond the human plane to one that was manifestly post-human (superhuman), the 'Eternity' of the grave, always excepting the gravestone, would be as a moment in time, a mere instant of visionary bliss that was over almost before it had really begun.

3. BEYOND VISIONARY EXPERIENCE. Whilst utilizing visionary bliss, albeit on the synthetic terms of hallucinogenic enlightenment such that one could metaphorically equate with a 'resurrection of the Dead', the true spirituality of 'Kingdom Come' would go far beyond visionary experience in its aspiration towards and eventual attainment of the truest spirituality. For what began on the level of the Second Coming could only culminate on that of the Holy Spirit of Heaven, just as what began with Christ can only culminate in the Holy Ghost. Hence, in the latter case, from praying to contemplating; in the former case, from tripping to meditating. Essence precedes appearance in the Christian context, whereas appearance precedes essence in the Superchristian one. For essence is alone truly commensurate with supreme being.

CYCLE 9

1. MALE/FEMALE BLUES. Distinguish between the Rock-Blues of guitar-based instrumental 'Blues' and the Blues-Rock of guitar-based vocal 'Blues'. But, above all, distinguish each of these from the authentic Blues of vocal-based superfeminine idealism, as in 'Lady sings the Blues'. For, fundamentally, the Blues is pure Hell!

2. HEATHEN ALLIANCE. To see a correlation between Anglicanism and the Labour Party, Puritanism and the Conservative Party, and Presbyterianism and the Liberal (Democratic) Party, as between the Protestantism/ Parliamentarianism of the World, the purgatorial Overworld, and the purgatorial Netherworld. Mother, Son, and Father in a Heathen alliance between Protestant Church and State.

3. CATHOLIC CONNECTIONS. To see a connection, relative to Catholic republicanism, between the Irish Labour Party and the Virgin Mary, Fine Gael and the Christ Child, and Fianna Fàil and the Holy Ghost, as though Labour were a democratic version of Communism, Fine Gael a democratic version of Nazism, and Fianna Fàil a democratic version of Fascism. The Democratic Left would, I guess, be beyond the Christian pale in a sort of Superchristian affiliation with 'Mary-Child' feminism, as though the subfeminine precondition of supermasculine revolution in Social Theocracy/Transcendentalism, as germane to 'Kingdom Come', and hence the Second Coming/Holy Spirit of Heaven.

4. NO STRICT EQUIVALENTS. Clearly, one cannot regard Irish political parties as equivalent to British ones, as though the distinction between Protestant parliamentarianism and Catholic republicanism was of no account. In Ireland, a Christian country, politics - barring the Democratic Left - remains largely in the shadow of the Catholic Church. In Britain, a comparatively heathen country, the Protestant Church is effectively in the shadow of politics.

CYCLE 10

1. PSYCHIC ELEMENTS. Inspiration is the proton, intuition the electron, logic the neutron, and (if you're lucky) enlightenment the photon ... of mind, as one moves from the soul to the spirit via the will and the intellect of psychic fulfilment.

2. DIALECTICAL PROCESS. Logic does not follow from inspiration alone, but is the result of managing inspiration and intuition to achieve a rational synthesis.

3. SYNTHETIC RESULT. If inspiration is the thesis and intuition the antithesis, then logic is the synthesis, which may or may not lead to the superthesis, as it were, of enlightenment.

4. HEATHEN QUALITIES. Inspiration, intuition, and logic are fundamentally Heathen qualities which usually correspond to the Father, the Mother, and the Son of emotional intellect (reading), wilful intellect (speaking), and rational intellect (writing), not to their noumenal preconditions in the Superheathen realms of the Clear Light, Jehovah, and Mohammed, where they are more fittingly associated with photographic speaking, filmic reading, and magazine writing respectively.

5. LOGICAL RESOLUTION. Intuition precedes inspiration in the Superheathen context, but inspiration precedes intuition in the Heathen one, the synthesis, in each case, being a logical resolution of the struggle between thesis and antithesis. Yet logic is compromised by the Heathen nature of such a struggle, and is therefore unable, as a rule, to transcend its dialectic.

CYCLE 11

1. SYNTHETIC INTERMEDIARY. Christian enlightenment rejects the dialectical struggle between thesis and antithesis in favour of a superthesis whose precondition is synthetic, as though deriving, in part, from Heathen logic and simultaneously transcending such logic through the Christ Child, Who is intermediate between Hell and Heaven, the former antithetical to the latter but not engaged in a dialectical struggle with it ... by dint of the synthetic intermediary of Purgatory, which protects the latter from the former.

2. SUPERCHRISTIAN LOGIC. Likewise, what I have called Superchristianity rejects the dialectic in favour of a superthesis whose precondition is synthetic, the superpurgatorial synthesis of the Second Coming whose Superchristian logic, in rejecting intuition, paves the way for the divine enlightenment of the Holy Spirit of Heaven.

3. REJECTION. Enlightenment is not really possible to Heathens/Superheathens by dint of the powerful position of inspiration in the dialectical equation. Only the rejection of inspiration/intuition opens the way to full enlightenment, which is centred in the spirit.

4. INTUITIVE ROOTS. Woman is rooted in intuition, whether as thesis (superfeminine) or antithesis (feminine), as well as in the antithetical contexts (subfeminine) to enlightenment, whether phenomenal (Christian) or noumenal (Superchristian), which are post-dialectical. In fact, these latter contexts are less intuitive than insightful, and amount to a sort of centring.

5. INSPIRATIONAL ROOTS. Conversely, man is rooted in inspiration, whether as antithesis (submasculine) or thesis (masculine), though in the superthetical contexts (supermasculine) of Heaven, whether phenomenal (Christian) or noumenal (Superchristian), he is centred in enlightenment.

6. PURGATORIAL INTERMEDIARY. Logic is always intermediate between intuition/insight and inspiration/enlightenment, like Christ, the Christ Child, the Second Coming, whose purgatorial intermediary between Hell and Heaven, or (relative to Heathenism) the World and the Netherworld, is variously synthetic.

7. OVERWORLDLY CHRIST. I guess the position of the Son (Christ) in relation to the Mother and the Father (of Heathen Protestantism) is less purgatorial than simply overworldly, which is to say, of the Overworld in relation to the World/Netherworld.

8. LIMBO. I have always regarded Purgatory as intermediate between Heaven and Hell, much as Limbo was intermediate, in the Greek myths, between Hades and Olympus. Yet one could speak of the Overworld as a sort of Limbo between the Hades of the World and the Olympus of the Netherworld, viz. like the Son between the Mother below and the Father above or, rather, to His left.

CYCLE 12

1. MASS/TIME RELATIONSHIPS. Mass 'sucks up' to Time when poetry is being recited to a seated audience, but Time patronizes Mass when drama is being performed to the balconies. Either way, a Heathen relationship between the Father and the Mother, the upper class and the lower class, the sun and the earth, etc., etc.

2. CHRISTIAN ALTERNATIVE. Volume and Space are alien to the contexts of poetry and drama but germane to the contexts of literature (fiction) and philosophy respectively, which suggest the possibility of a Christian alternative to Heathen Time/Mass, an alternative, I mean, in which it is possible to progress from the one to the other, as from the Son to the Holy Ghost, and thereby go 'over the moon' in a Saturn-oriented commitment to philosophy, thought duly eclipsing or, rather, replacing writing.

3. LITERARY DAMNATION/SALVATION. To fall from reading to speaking, as from poetry to drama, but to rise from writing to thinking, as from literature to philosophy - the one an intellectual damnation from Time to Mass, the other an intellectual salvation from Volume to Space.

4. PHILOSOPHICAL SPRINGBOARD. Philosophy is the thinking man's equivalent of prayer, which requires theological guidance. If the masses can only be brought to thought through theology, then the free spirit, who is beyond the pale of Time, Mass, and Volume, achieves his thought through philosophy, and, if he is genuinely wise, will use it as a springboard to a certain theosophical praxis, which is truly of the (spiritual) peace that surpasses all (intellectual) understanding.

5. VOLUME TO SPACE. By its very mundane nature, Mass 'sucks up' to Time, like a flower to the sun. You cannot take Mass, and thus by implication the masses, to spiritual Space, since Mass and Space are incommensurable. You can only take Volume to Space, preferably a certain type of Volume (quasi-spiritual and thus thoughtful/prayerful) to a certain type of Space (spiritual and thus airily spaced). Such a Volume will be 'beyond the pale' of Time and Mass, and therefore neither submasculine nor feminine but decidedly masculine, with a thoughtful enthusiasm for the prospect of supermasculine salvation in God (the Holy Spirit of Heaven).

CYCLE 13

1. VACUOUS HELL. The salvation of man to superman demands the damnation of woman to subwoman, whose Christian/Superchristian Hell is the precondition of a Christian/Superchristian Heaven. Verily, Hell for woman is the self-denial of a uterine vacuum, whether through vocation or abortion, since Hell is a vacuum on any plane (phenomenal or noumenal), and propels the devil of selfless flight, the negative power that issues from a negative glory. Normally, woman will seek deliverance from her uterine vacuum through sex and the probability of a maternal plenum (in pregnancy, etc.). Thus motherhood is for woman a sort of salvation from her void, and accordingly denial of this salvation can only mean one thing: Hell!

2. HEATHEN LIE. Normally, man strives to palliate the Hell of woman's basic vacuum by making love to her, as though to make life easier for himself. But, in reality, the cost of such a procedure is very high, even unto death through the 'wages of sin', since he is constrained, as subman, to enact Time into Mass, and thus forego Christian redemption, as man, through Volume into Space, becoming superman. Thus he lives a Heathen lie, the lie of selfless sin.

3. HEAVENLY PLENUM. True selfishness, which is centred in the spirit, is so desirable to the man who cultivates it, that any external distraction, including women, is painful to him and something, in consequence, to avoid or, at the very least, minimize. The man who is centred in his true self is acutely aware of the inconvenience of external distractions. He will not allow others - women in particular - to prevail upon him. Selfless service of others is akin, in his estimation, to a subfeminine Hell. He lives Heaven, the supermasculine Heaven of an airy plenum.

CYCLE 14

1. MASCULINE TRINITY. Subman is that which is more emotional than either spiritual or intellectual; man that which is more intellectual than either emotional or spiritual; superman that which is more spiritual than either intellectual or emotional.

2. FEMININE TRINITY. Superwoman is that which is more optical than either sensual or devotional; woman that which is more sensual than either optical or devotional; subwoman that which is more devotional than either sensual or optical.

3. ASCENT OF MAN. From the subconscious emotionality of subman to the superconscious spirituality/universality of superman via the conscious intellectuality of man - the ascent of man from beast to God.

4. DESCENT OF WOMAN. From the super-unconscious personality of superwoman to the sub-unconscious chastity/humility of subwoman via the unconscious sensuality of woman - the descent of woman from Devil to angel.

5. INDIRECT HEATHEN REFERENCE. The Father has reference to the Son via the Mother, like Presbyterianism to Puritanism via Anglicanism.

6. INDIRECT SUPERHEATHEN REFERENCE. The Supermother has reference to the Subson via the Subfather, like Hinduism to Mohammedanism via Judaism.

CYCLE 15

1. LUNAR PARALLEL. Whatever people think, the Father cannot be associated with and/or extrapolated from either the heart or the sun; He derives, on the contrary, from the emotional aspect of the brain as the fundamentalist component of the 'Three in One', a 'One' which, being cerebral, has reference to a lunar parallel which finds its intellectual cynosure in Christ.

2. MOHAMMED. The deity of the heart is Mohammed, who contrasts with the deity of the sun, viz. Jehovah and, to a greater extent, Satan, pretty much as Count Dracula contrasts with sunlight. In fact, it could be argued that Mohammed stands in a filial relationship to Jehovah, as Subson to Subfather.

3. NOUMENAL FIRST MOVER. Before the Subfather, however, there was (is) a Supermother, the Hindi Clear Light of the Void, which is the noumenal First Mover in the Cosmos, the real 'Creator' from which Lucifer (Jehovah/Satan) 'fell', as solar from stellar ... in what I have elsewhere described as a submasculine revolt against superfeminine primacy, the beginnings, in solar monotheism, of a heavenly alternative to the stellar polytheism of the superdiabolic First Cause(s).

4. SUPERFEMININE BEGINNINGS. Thus the Cosmos/Universe didn't begin with Jehovah/Satan, but with the Clear Light of the Void, a superfeminine entity of stellar light and fire from which smaller stars like the sun 'fell', in due process of cosmic devolution. The concept of God as 'He', as in some sense masculine, has no reference to the stellar Cosmos whatsoever, but only to the sun, which may be held responsible, in some degree, for creating life on Earth, since without it there would have been no nature, and thus no plants, animals, birds, reptiles, etc.

5. SUPERMOTHERLY CREATOR. Therefore while there is some truth in arguing that God (as Jehovah/Satan) created the world, there would be no truth whatsoever in the theory that God created the sun. On the contrary, the sun was effectively created, along with other small stars, by the Clear Light of the Void, or any large stellar star which may be held to have preceded the sun, and to have preceded it not as a submasculine 'he' but as a superfeminine 'she' - the supermotherly Creator whose essence is less (sub)divine than superdiabolic.

6. SUBMASCULINE SUBGOD. The superdiabolic polytheism of the Cosmos preceded the subdivine monotheism of the Sun, as Hinduism preceded Judaism. For whereas polytheism was stellar, monotheism was solar, and the consequence was that a submasculine Subgod superseded a superfeminine Superdevil. In other words, that which is relatively godly (if on submasculine and hence modest terms) came to pass for the first time!

7. OUTER SUBGOD. Yet such a Subgod, necessarily subdivine, is outer rather than inner, solar rather than cardiac, scientific as opposed to religious, and thus morally inferior to the Mohammedan Subgod of the 'Kingdom Within', the heart-god who stands to the sun-god as subson to subfather, or blood to fire.

CYCLE 16

1. REVERSE METAPHORS. Blood is the 'light' of the heart, just as, to reverse the metaphor, fire is the 'heart' of the sun.

2. THE ESSENCE. It could be that the heart, the 'seat of the soul', is to blood what fire is to light, which is to say, the essence of the context in question, which finds its religious personification in Mohammed/Allah no less surely than the sun ... in Satan/Jehovah.

3. HEART/SUN ESSENCES. Mohammed would be more essentially of the heart than Allah, just as Satan would be more essentially of the sun than Jehovah.

4. SATANIC SUBMASCULINITY. Satan is not the Cosmos from a Judaic point of view, for Jehovah is that which 'sucks up' to the Cosmos in quasi-superfeminine idealism, whereas Satan is submasculine through and through!

5. DIABOLIC SUPERFEMININITY. I could not now regard that which was submasculine, and hence subdivine, as the Devil. On the contrary, the Devil is fundamentally a superfeminine ideality which has its Clear-Light basis in the Cosmos, the original font of Creation.

6. DIVINE SUPERMASCULINITY. Ultimately, God is not subdivine, nor even divine, but superdivine, the supermasculine superdivinity of the Holy Spirit of Heaven, which is supreme being.

7. SUBMASCULINE BEAST. The Subgod is a submasculine beast that revolted against ('fell from') the superfeminine Devil ... of the Clear Light of the (stellar) Void, but is no more a devil himself than ... the subfeminine angel ... of feminist humility ... is a god. Angel is no less distinct from God ... the Holy Spirit of Heaven ... than beast from Devil ... the Clear Light of the Void.

8. PERSONALITY SOURCE. Certainly the stellar Cosmos cannot be personified as angelic, since there is nothing humble about stars. On the contrary, they are the source of superfeminine personality, which issues optically from a psychic vacuum.

9. GOD AND ANGEL. Just as God is the most evolved degree of masculinity (supermasculine), so the angelic is the most devolved degree of femininity (subfeminine). The former is at the furthest possible psychic remove from the submasculine beast, and the latter at the furthest possible physical remove from the superfeminine Devil.

CYCLE 17

1. MYSTICAL BASIS. Television beams personality at one from its mystical basis in the light.

2. PERSONALITY PARADE. How morally obscene is the parade of superfeminine personality which so often issues, in diabolical disarray, from the TV screen, sucking the life out of those whose souls have fallen victim to its optical allure!

3. NEGATIVE POWER. The Illusion-Devil of personality launches-out from the Woe-Hell of negative glory, to claim fresh victims on the barbs of its negative power, a superfeminine tyrant whose subjects idolize her mystical charms.

4. FINANCIAL SACRIFICES. Like all tyrants, television is merciless in exacting tributes from its subjects, who must make financial sacrifices in order that it may continue to rule at their expense.

5. TELEVISION DISTINCTIONS. Strictly speaking, colour television is submasculine compared to what might be described as the quasi-superfeminine nature of black-and-white TV, which is arguably more Jehovahesque than Satanic.

6. PHOTOGRAPHY. At the back of, or anterior to, film ... there is always photography, whether black-and-white or colour, which is to say, whether superfeminine or quasi-submasculine, Hindu-like or Buddhist.

7. PHOTOGRAPHIC SLIDES. At the back of cinema film there can only be photography, though more of the kind that is projected, as slides, onto a white screen than as snaps as such.

8. ACTORS AND ACTRESSES. Film and television actors are a sort of submen, by which I mean that they pertain to the submasculine in an alpha-stemming context of light/heat. By a converse token, film and television actresses are less superfeminine than quasi-submasculine. For the genuine superfeminine context is one of photography, not film!

CYCLE 18

1. STAR-TEARS. Women's tears are akin to stars that fall from the cosmos of their eyes ... in testimony to the sadness of negative glory.

2. NUNS AND MONKS. Nuns can be quasi-subfeminine saints, but not angels! Likewise monks can be quasi-supermasculine saints, but not gods! For angels are no less genuinely subfeminine (and humble) than gods are genuinely supermasculine (and universal).

3. LOWERED EYES. The 'humble angel' keeps her eyes lowered, in contrast to the 'personality devil', whose eyes are aflame with negative power, constraining submen to her superfeminine whims.

4. BEYOND SAINTS. Angels are more devolved than female saints (nuns), just as gods are more evolved than masculine saints (monks). The saint is Christian, whereas the angel and the god are Superchristian.

5. HUMILITY/UNIVERSALITY DESTINATIONS. Angels can no more depart the Subhell of their subfeminine humility ... than gods depart the Superheaven of their supermasculine universality.

6. SAVING AND DAMNING. The Second Coming will save Christian men to the Superheaven of supermasculine universality, and damn, relatively speaking, Christian women to the Subhell of subfeminine humility, thereby creating gods and angels.

7. GODS AND ANGELS VIS-À-VIS DEVILS AND BEASTS. The gods and angels of the supermasculine/subfeminine extremes of Superchristianity will contrast with the devils and beasts of the superfeminine/submasculine extremes of Superheathenism.

8. MONKS AND NUNS VIS-À-VIS MEN AND WOMEN. Likewise, it could be said that the monks and nuns of the saintly extremes of Christianity contrast with the men and women of the masculine/feminine divide of Heathenism.

CYCLE 19

1. REVERSED TRIANGLES. Generally speaking, the Superheathen context (of the Supermother, Subfather, and Subson) is symbolized by a pyramidal triangle, whereas the Heathen context (of the Father, Mother, and Son) is symbolized by an inverted triangle. Hence the one context is symbolically dominated by the Supermother, and the other context ... by the Son. The Heathen context reverses the Superheathen situation.

2. REVERSED OBLIQUES. Although the Christian and Superchristian contexts are non-triangular, the sort of oblique ascent from the Virgin Mary to the Holy Ghost via the Christ Child is effectively reversed in the Superchristian context, as the Second Coming and the Holy Spirit of Heaven ascend away from the Mary Child of subfeminine humility on the basis of two modes of objective selfishness from subjective selflessness, the opposite of the Christian context, wherein objective selflessness in Christian chastity/charity is rejected by two modes of subjective selfishness in a heavenly ascent from prayer to contemplation.

3. EFFECTIVE BLASPHEMY. The notion of God creating the Universe is so logically absurd as to be effectively blasphemous! Even the Sun-God (Jehovah/Satan) that may be held responsible, in some degree, for creating the earth ... is only a Subgod, and thus no better than submasculine, which is to say, beastly.

4. LARGELY SELF-CREATING. Most of the earth, and thus by implication nature, is self-creating, since it exists in relation not only to the sun but to the soil and, amongst other things, its molten core. For, in reality, the greater part of nature owes its existence less to the sun than to the earth itself, which may be assumed to be its true creator.

5. WORLDLY PHENOMENON. Nature owes less to the sun, a subgodly parallel, than to the earth itself, and is thus a phenomenon of the World, having a mundane, or worldly, essence. For this reason, it is heathen rather than divine.

CYCLE 20

1. FEMININE/MASCULINE CONTRASTS. Collectivism/collectivity is basically feminine, having its roots, so to speak, in the noumenal collectivism of the stellar Cosmos, where it is superfeminine, and extending, via the feminine World, to World-denying subfemininity. Thus collectivism/collectivity contrasts with the individualism/individuality of man, whether with regard to the submasculine, the masculine, or the supermasculine.

2. FROM COLLECTIVISM TO INDIVIDUALISM. Collectivism begins in the Devil and ends in the angelic subwoman. Conversely, individualism begins in the beastly subman and ends in God.

3. PUBLIC AND PRIVATE. Collectivism is largely public and, by contrast, individualism private - the former feminine and the latter masculine. Though it is also possible to think in terms of a sort of androgynous cross between the two, as in 'collections of individuals' or 'individual collectives', which is arguably less left or right wing than centrist (Liberal), and thus profoundly amoral.

4. SUBMASCULINE/SUPERFEMININE CONTRASTS. Solar monotheism (Judaism/Satanism) contrasts with stellar polytheism (Hinduism/Buddhism) as submasculine individualism with superfeminine collectivism. Even the submasculine beast will keep himself individually aloof from the collectivity of superfeminine devils.

5. INDIVIDUALLY ALOOF. Just so, the Heathen man will keep himself individually aloof from the collectivity of Heathen women, as will the Christian man (monk) from the collectivity of Christian women (nuns), and, last but hardly least, the Superchristian god (superman) from the collectivity of Superchristian angels (subwomen).

6. HEAVEN AND HELL. Heaven is no less private and individual than Hell is public and collective - all the difference between the supermasculine god and superfeminine devils.

7. COMPETITION AND CO-OPERATION. Competition, like collectivism, is feminine, whereas co-operation, like individualism, is masculine. For the competitive mind is rooted in the collective, whereas the co-operative mind is centred in the individual. People compete with others from a collective point-of-view, and co-operate with others from an individual standpoint. The collective no more recognizes individuals than the individual recognizes collectives. One rejects individualism from a collective point-of-view, which is competitive, and transcends collectivism from an individual standpoint, which is co-operative. The transmutation of collectivism devolves in the feminine (from superfeminine to subfeminine via feminine), while the transmutation of individualism evolves in the masculine (from submasculine to supermasculine via masculine).

8. REJECTION OF GOD. Society, like socialism, will always reject God; for God is the supreme individual. High society will reject God from the Devil's point-of-view; low society will reject Him from woman's point-of-view.

9. FROM ALPHA TO OMEGA. From the Devil (of superfeminine personality) to God (in supermasculine universality) - from alpha to omega via the World/Overworld, etc.

10. SUBDEVILS AND SUBGODS. Angels are no less subdevils than beasts are subgods, for neither subwomen nor submen can be other than subdiabolic or subdivine respectively.

CYCLE 21

1. MODES OF FEMALE SALVATION. Women can be saved, noumenally, from superfeminine personality to subfeminine humility, and, phenomenally, from feminine sensuality to feminine chastity, since in the former case they are progressing from Superheathen evil to Superchristian good, whereas in the latter case they are progressing from Heathen evil to Christian good. Thus, in the one case, from an absolute evil to an absolute good ... as germane to noumenal devolution, whilst, in the other case, from relative evil to relative good ... as germane to phenomenal devolution.

2. MODES OF FEMALE DAMNATION. Conversely, women can be damned, noumenally, from subfeminine humility to superfeminine personality, and, phenomenally, from feminine chastity to feminine sensuality, since in the former case they are regressing from Superchristian good to Superheathen evil, whereas in the latter case they are regressing from Christian good to Heathen evil. A regression, in other words, from absolute good to absolute evil and from relative good to relative evil.

3. MODES OF MALE SALVATION. Men can be saved, noumenally, from submasculine emotionality to supermasculine universality, and, phenomenally, from masculine intellectuality to masculine spirituality, since in the former case they are progressing from Superheathen evil to Superchristian good, whereas in the latter case they are progressing from Heathen evil to Christian good. Thus, in the one case, from absolute evil to absolute good ... as germane to noumenal evolution, whilst, in the other case, from relative evil to relative good ... as germane to phenomenal evolution.

4. MODES OF MALE DAMNATION. Conversely, men can be damned, noumenally, from supermasculine universality to submasculine emotionality, and, phenomenally, from masculine spirituality to masculine intellectuality, since in the former case they are regressing from Superchristian good to Superheathen evil, whereas in the latter case they are regressing from Christian good to Heathen evil. A regression, in other words, from absolute good to absolute evil and from relative good to relative evil.

5. COMPARATIVE FEMALE DAMNATION. When we compare the genders, on the other hand, the Christian/Superchristian females are 'damned' vis-à-vis their male counterparts, since the latter exist in a Christian/Superchristian Heaven which is at a masculine/supermasculine remove from feminine/subfeminine Hell.

6. COMPARATIVE MALE DAMNATION. Conversely, the Superheathen/Heathen males are 'damned' vis-à-vis their female counterparts, since the latter exist in a Superheathen/Heathen Hell which, existing at a superfeminine/feminine remove from submasculine/masculine Heaven, has tended to be regarded in a superior, if not heavenly, light.

CYCLE 22

1. HEATHEN/CHRISTIAN MALES. Heathen males are inclined to 'look up' to women, whereas Christian males are disposed to 'look down' upon women - the former damned (cursed by female domination) and the latter saved (from female domination). Damned to the Devil and saved by God, whether relatively (Heathen/Christian) or absolutely (Superheathen/Superchristian).

2. CHRISTIAN SALVATION. The Christian salvation, whether with regard to females (from sensuality to chastity) or males (from intellectuality to spirituality) does not logically lead to the Superchristian salvation, the true salvation (noumenal) of 'Kingdom Come'. One does not save from chastity to humility or, conversely, from spirituality to universality. The person who has accepted Christian salvation will not normally seek an alternative salvation. On the contrary, he/she lives on the phenomenal plane of Christianity and is resigned to it. Christian salvation is effectively an end-in-itself for such a person.

3. VISIONARY AFTERLIFE. Because of its phenomenal limitations, Christianity cannot logically be regarded as the precondition of noumenal salvation in Superchristianity, e.g. Social Transcendentalism. The Omega Point of the Church is not some Superchristian 'Kingdom Come' but the grave, wherein 'Eternity' is achieved on the basis of a visionary afterlife. By and large, the Church is resigned to this personal salvation of the grave, which fulfils rather than threatens its existence.

4. SECOND COMING. Yet the Church also acknowledges the possibility of a Second Coming and, in consequence, 'Kingdom Come', in which there will be a 'resurrection of the Dead' to Eternal Life. In other words something more than the visionary 'resurrection of the Dead' in the grave ... through chemical changes in the brain. It acknowledges the possibility of Eternal Life through the Second Coming, which is nothing less than the prospect of noumenal salvation. Yet how can the phenomenal, viz. Christians, be noumenally saved? Obviously, people who cling to chastity (females) and to spirituality (males) cannot be saved to the noumenal Beyond, since humility is only possible from a Superheathen basis in personality, whilst universality is only possible from a like-basis in emotionality. One saves from noumenal evil to noumenal good, as from phenomenal evil to phenomenal good. Thus Christians cannot be saved to either humility or universality (unlike Superheathens), but only to the intermediate salvation, through the Second Coming, of hallucinogenic enlightenment, which is the only way in which the 'resurrection of the Dead', viz. visionary experience in the grave, can be interpreted from a Superchristian standpoint, the standpoint, as already intimated, of noumenal salvation.

5. INTERMEDIATE SALVATION. Christians can be brought to 'Kingdom Come', but only via the Second Coming, which is to say, on an intermediate basis in between the humility of angelic subfemininity and the universality of divine supermasculinity. Such an intermediate position will be a precondition of the Superchristian noumenal extremes of the Mary Child below (subfeminine) and the Holy Spirit of Heaven above (supermasculine).

CYCLE 23

1. RACIAL TRANSMUTATION. A Christian people who have been saved to synthetic spirituality ... may yet require the assistance of racial transmutation, in order to pass beyond this to the properly noumenal extremes of 'Kingdom Come'.

2. NOUMENAL ROUTE TO SALVATION. For Superheathen peoples, however, the route to Superchristian salvation is more direct, since those who, as superwomen, were given to the devil of personality can be saved to the angel of humility, while those who, as submen, were given to the beast of emotionality can be saved to the god of universality.

3. HEATHEN/SUPERHEATHEN INKLING OF SALVATION. Just as Heathen peoples can know chastity (if female) and spirituality (if male) while remaining predominantly either sensual or intellectual, so Superheathen peoples can know humility (if superfeminine) and universality (if submasculine) while remaining predominantly either optical or emotional.

4. CHRISTIAN/SUPERCHRISTIAN INKLING OF DAMNATION. Conversely, just as Christian peoples can know sensuality (if feminine) and intellectuality (if masculine) while remaining predominantly either chaste or spiritual, so Superchristian peoples can know personality (if subfeminine) and emotionality (if supermasculine) while remaining predominantly either humble or universal.

5. FROM LAST TO FIRST. No people can be absolutely any one thing or another, i.e. one thing or another all the time, but they can certainly be predominantly one thing or another, depending on whether they are Superheathen/Heathen 'born' or Christian/Superchristian 'reborn'. The significant feature about 'Kingdom Come' is that those who, depending on their gender, were predominantly optical or emotional in the Superheathen past will become predominantly universal or humble in the Superchristian future, thereby passing from one noumenal extreme to another ... as Superchristian criteria effect the gradual transmutation of life on Earth from an alpha-stemming to an omega-oriented bias ... thanks to a variety of technological and cultural procedures.

6. SAVED TO ANGELS. To save superwomen from the Clear Light of the Void to the Mary Child of subfeminine humility (eyes lowered or shaded instead of aggressively seductive in naked glare), as devils become angels, and optical immodesty is rejected.

7. SAVED TO GODS. To save submen from Jehovah/Allah/the Father to the Holy Spirit of Heaven in supermasculine universality (calmly one with the air one breathes), as beasts become gods, and emotional agitation is rejected.

CYCLE 24

1. DEVIL/DEMON DICHOTOMY. Just as superwomen can be of the light per se or of lightfire (the fiery core of a light context), so we can distinguish the one from the other on the basis of a devil/demon dichotomy, the former genuinely superfeminine and the latter quasi-submasculine. Generally speaking, I have tended, in the past, to characterize such a distinction in terms of a Hindu/Buddhist analogy, equating the superfeminine per se with black-and-white photography, and the quasi-submasculine 'bovaryization' of the superfeminine with colour photography.

2. BEAST/WARRIOR DICHOTOMY. Similarly, just as a subman can be of the fire per se or of firelight (the light-aside of a fiery context), so we can distinguish the one from the other on the basis of a beast/warrior dichotomy, the former genuinely submasculine and the latter quasi-superfeminine. Generally speaking, I have tended, in the past, to characterize such a distinction in terms of a Satanic/Judaic analogy, equating the submasculine per se with colour film and the quasi-superfeminine 'bovaryization' of the submasculine with black-and-white film.

3. DEMON/WARRIOR DISTINCTION. It could be said that whereas the demon 'comes on' to the beast, the warrior 'sucks up' to the devil.

4. COMPARATIVE SUPERHEATHEN STANDINGS. The beast is subdivine and the warrior quasi-superdiabolic, whereas the demon is quasi-subdivine and the devil ... superdiabolic.

5. COMPARATIVE STANDINGS OF ANGELS TO DEVILS. Compared to devils, angels are subdiabolic, but it makes things easier to regard them simply as angelic vis-à-vis the Devil per se.

6. COMPARATIVE STANDINGS OF BEASTS TO GODS. Likewise, compared to gods, beasts are subdivine, but it makes things easier to regard them simply as bestial vis-à-vis God per se.

CYCLE 25

1. SUPREME BEING. What people have taken for God, namely the Judaic and/or Christian 'Creator', is really subdivine and therefore no more than bestial. For God is the supreme (level of) willing that, as an air-focused meditation technique, makes possible the supreme (level of) being, which is Heaven. God/Heaven has nothing whatsoever to do with a 'Creator', least of all a 'Creator of the Universe', and everything to do with an ultimate level of willing/being.

2. ABSOLUTE CONTRAST. This ultimate level of willing/being, of positive power/glory, is the Holy Spirit of Heaven, which contrasts absolutely with the Clear Light of the Void, the primal level of being/willing, in negative glory/power. Such an absolute contrast is nothing less than one between superfeminine primacy and supermasculine supremacy, or, in simple terms, Hell/the Devil and God/Heaven.

3. COMPLEMENTARY OPPOSITES. There is obviously a sense in which submen are subhuman and supermen no less superhuman, but, equally, one should remember that submen and superwomen are complementary, as are supermen and subwomen - the former in Superheathen terms and the latter within a Superchristian framework.

CYCLE 26

1. ETHNIC CORRELATIONS VIS-À-VIS THE CHRISTIAN AFTERLIFE. The possibility of all corpses being subject to a visionary afterlife in the grave, irrespective of whether they had formerly lived as Heathens or Christians, must be greater than the converse. For, unless their brains had been removed prior to burial, they would surely be exposed to chemical changes in the brain and thus be subliminally conscious, in an otherworldly manner, of what that meant. Where they would differ, however, would be in regard to the extent to which these chemical changes were purely visionary or subject, on the other hand, to the subversive intrusion, from a visionary standpoint, of either intellectual, emotional, or sensual overtones. Now I hold that where the corpse of a devout Christian, a lifelong Catholic, would be the most likely to experience pure visions, the corpse of a Heathen, or Protestant, would be more likely to experience impure visions, which is to say, visions coloured by either subliminal thoughts, emotions, or feelings of a sensual nature, depending on his psychic bias and, in some correlative sense, denominational past. For it is my belief that where the Catholic brain will be quasi-spiritual by dint of Catholicism's emphasis on prayer, the Puritan brain will be intellectual by dint of Puritanism's emphasis on writing (letters, sermons, epistles with regard to the New Testament, etc.), the Presbyterian brain will be quasi-emotional by dint of Presbyterianism's emphasis on reading (especially from the Old Testament, with its poetic psalms), and the Anglican brain will be quasi-sensual by dint of Anglicanism's emphasis on speech (as with regard to the Eucharist). Doubtless other factors, both hereditary and environmental, also play a part in the conditioning of any given brain towards the likelihood of a particular posthumous bias, but, whatever the reasons, there can be little doubt that the part played by ethnicity in one's posthumous fate is significant, and that, as one had lived, so shall one 'live again', if only for the duration of one's death (which is to say, until extensive decomposition of the brain puts an end to the Afterlife and reduces the corpse to a skeleton).

2. SPIRITUALITY OF THE GRAVE. Christianity offers one - meaning principally men - the 'peace that surpasses understanding', or the spirituality, ultimately, of the grave, which is not only beyond intellectuality per se but, more appositely, beyond the quasi-spiritual 'bovaryization' of the intellect through prayer, and hence the final mode of 'understanding' prior to a visionary 'peace'. But that is all that Christianity, and by implication Christ, can offer one.

3. SUPERCRISTIAN GOOD. For something more, for something which is truly of ultimate significance, one must turn to the Second Coming and/or True World Messiah, who would rather speak of the calmness that surpasses emotionality (not to mention, for females, the humility that surpasses personality), and thus of true salvation, which is less a substitution of phenomenal grace for phenomenal sin ... than a substitution of noumenal grace for noumenal sin, a conversion, in short, from absolute sin in Superheathen evil to absolute grace in Superchristian good, the goodness of 'Kingdom Come', which will also embrace the intermediate goodness of hallucinogenic enlightenment for Christians who opt for Superchristian salvation ... through the Second Coming, in order that they may achieve a synthetic spirituality as a precondition of subsequent humble and/or universal grace as and when the time is adjudged ripe.

4. MESSIANIC RELATIVITY. He who is Second Coming to Christians, meaning principally Catholics, may well be True World Messiah to Superheathens, or those who, whether Hindus/Buddhists, Judaists/Satanists, or Islamics/Mohammedans, can be saved more directly from absolute sin to absolute grace, thereby passing either from personality to humility (if female) or from emotionality to universality (if male).

CYCLE 27

1. LIGHT/FIRE DISTINCTIONS. For me, there is a sort of superfeminine/submasculine distinction, analogous to that between the light and the fire, devil and beast, between Hindus and Buddhists, Judaists and Satanists, and Islamic Fundamentalists and Mohammedans, as though the first in each pair primarily related to different manifestations of the Light (stellar, solar, and bloody respectively), whereas the second in each pair primarily related to different manifestations of the Fire (stellar, solar, and cardiac respectively).

2. BLOCKING-DEVICE REDUCTION. The only thing that will really guarantee a 'rebirth', or transmutation from absolute sin to absolute grace, in the future ... will be the development and siting in space of large blocking devices, or 'solar panels', such that will progressively reduce the sun's influence and thus permit people to be predominantly omega-orientated rather than, as before, alpha-stemming in their moral integrities.

3. EXCEPTION TO THE RULE. Thus, for the first time, there will be more supermasculine calm for men than submasculine emotion, more subfeminine humility for women than superfeminine personality. The alpha will become the exception to the rule, the shadow side of the moral psyche, in which gods and angels will have supplanted beasts and devils. Even those who, as former Christians, had opted for the 'resurrection of the Dead' through hallucinogenic enlightenment, would be as saintly spirituals to spiritual saints, leading a superior form of spiritual life to what they would have known as Christians, prayerfully waiting upon the grave. And even that will, in due course, be superseded by properly divine and angelic extremes ... as racial and cultural transmutation, voluntarily entered into, bring the 'phenomenal' to a genuinely noumenal salvation.

4. RACIAL GENERALIZATIONS. Racial transmutations for the Irish cannot be the same as those for the British, since the Irish are a predominantly Catholic and thus Christian people, whereas the British are a predominantly Protestant and thus Heathen people, for whom Christianity is, by and large, a lost cause. Hence whereas the Irish will ultimately require a pattern of racial transmutation in keeping with their omega-oriented Christian traditions, the British can only be transmuted backwards, as it were, in terms of Superheathen cultural influence, so that, eventually, they or, more correctly, their descendants ... will be in a position, as effective Superheathens, to be directly saved to 'Kingdom Come' at both universal and humble extremes, rather than have to pass through an hallucinogenic salvation ... like, presumably, the Christic Irish. My personal view is that, because of their contrary moral biases traditionally, caucasoid Asians and Blacks are more suited to Britain, but mongoloid Asians and Arabs more suited to Ireland. This is of course to generalize. But I do not think I can be far wrong, since caucasoid Asians and Blacks are by and large peoples of the light, the former externally (through Clear-Light-based vacuous meditation) and the latter internally (through, for example, narcotic drugs), whereas mongoloid Asians and Arabs are by and large peoples of the air, the former internally (through Tao-based airy meditation) and the latter externally (through, for example, air-conditioning devices like electric fans).

5. NECESSITY OF RACIAL INTERBREEDING. Certainly, one cannot ignore race in its relationship to culture and, beyond that, to morality. Only a fool would pretend that racial transmutation was of no consequence to historical and moral progress! For one thing, it dilutes the blood, and thus precludes the kind of strength-affirming Paganism that tends to characterize those peoples overly enamoured of 'racial purity'. For another thing, it breaks down national barriers and tends to encourage a universal perspective in people which transcends race. Thirdly, it helps to quicken the slow and even, in some respects, to slow the quick, bringing disparate cultures together. Fourthly, it breaks down prejudice, since racial (and thus sexual) exclusiveness is a major cause of prejudice, which can only be eliminated through interbreeding. In short, the more cross-fertilization there is, the more will people come together into one universal family of brotherly (and sisterly) love. Difference is conflict. Similarity is peace - the peace of divine calm above and of angelic humility below.

CYCLE 28

1. APPEARANCE AND ESSENCE. The superwoman is the most external/centrifugal of persons, whereas the superman is the most internal/centripetal of persons. Appearance and essence, Devil and God.

2. CONTRARY MODES OF GENDER DOMINATION. Men dominate women physically, through sex, but women dominate men metaphysically, as personality rides-out on the back of sensuality, and man is constrained, as submasculine beast, to the Devil.

3. PARADOXICAL CHRISTIANS. One wonders what business women can have in the 'House of Christ', since they are fundamentally creatures of the World, if not also of the Devil. But, then again, women can be converted from sensuality to chastity, becoming less Heathen and more Christian.

4. INTERDEPENDENT SALVATIONS. Salvation is not just for men, neither phenomenally nor noumenally, but is also for women, since the rejection of sin by men cannot last unless women also reject it, thereby passing to either Christian (phenomenal) or Superchristian (noumenal) grace. A sinful woman will always be a threat to a graceful man.

CYCLE 29

1. PRECURSORS OF PHOTOS. Drawings and paintings are, in effect, the precursors of monochromatic photos and colour photos respectively; which is to say, drawings and paintings are metaphysically aligned with the stellar in both its primary (light) and secondary (lightfire) manifestations, and are accordingly correlative of diabolic and demonic alternatives.

2. METAPHYSICAL RELATIONSHIP OF DRAWINGS TO PAINTINGS. One could argue that whereas drawings are, like black-and-white photos, superfeminine, paintings, like colour photos, are quasi-submasculine. Hence drawings stand to paintings as devils to demons, with, religiously, Hindu- and Buddhist-like implications ... as between the Clear Light of the Void (Space) and, for want of a better term, the Clear Fire of the Void, this latter the fiery core of a stellar star.

3. SUPERNATURAL VISIONS. Even older than drawings and paintings are sculptures and stained-glass windows, while more ancient again, though of analogous import, are supernatural visions, whether primary, and monochromatic, or secondary, and polychromatic. Yet such visions would be no better than diabolic (if monochromatic) and demonic (if polychromatic), since appertaining to pre-Judaic levels of spirituality, which have their basis in a negatively superconscious part of the psyche correlating with 'cosmic consciousness'.

4. SUBCONSCIOUS DREAMS. By contrast to supernatural visions, dreams would correspond to the subconscious, an altogether more solar-like part of the psyche with Judaic implications ... such as would suggest that whereas monochromatic dreams were Jehovah-like, polychromatic dreams have a Satanic correlation which more accords with the Clear Fire of Time than with, say, the Clear Light of Time, or the quasi-superfeminine light-aside, in this latter instance, to properly submasculine fire. Thus while colour dreams would correlate with the subdivine beast, their black-and-white counterparts would suggest to this thinker the likelihood of a warrior correlation, the former Davidian and the latter Mosaic. Like colour films vis-à-vis black-and-white films, colour dreams are more (sub)masculine than black-and-white ones, but both alike are naturalistic as opposed to idealistic ... unlike, by contrast, visions and photos.

5. MOLECULAR INTERMEDIARY. Also naturalistic in this solar-like sense of a Judaic/Communist plane, are carnivals and pageants, and it seems to me that whereas carnivals correlate with the quasi-superfeminine on account of their overly spectacular and therefore light-affirming nature, pageants have a submasculine correlation more Satanic (or Marxist) than Jehovahesque (or Leninist). Yet both of these would contrast not with visions, as do dreams, but with sculptures/stained-glass windows and drawings/paintings. In fact, I would argue for a distinction between carnivals/pageants and, further, parades/festivals, contending that the former would more exactly parallel sculptures/stained-glass windows and the latter ... drawings/paintings, as we move through the relative (molecular) towards a return to the absolute (elemental) in the form of a filmic antithesis, in both black-and-white and colour, to dreams, this latter effectively communistic where dreams would be Judaic, just as photos, their noumenal counterpart, are effectively fascistic where visions would be Hindu.

6. STELLAR/SOLAR PLANES. Certainly it helps to distinguish the alpha elemental from the omega or, rather, super-alpha elemental ... on the basis of a Hindu/Fascist distinction (subdivisible between primary and secondary options) where the stellar plane is concerned, reserving for the solar one underneath (also subdivisible between primary and secondary options) a Judaic/Communist distinction. Doubtless the molecular realms in between are rather more Christian and Parliamentary, or Catholic/Monarchist and Protestant/Liberal respectively, than Judaic/Communist or Hindu/Fascist, and I would hold that whereas carnivals/pageants are broadly monarchist and parades/festivals no less broadly liberal, sculptures/stained-glass windows are Catholic and drawings/paintings effectively Protestant, thereby aligning, relative to their molecular status, Monarchism and Liberalism with Judaism and Communism, but Catholicism and Protestantism with Hinduism and Fascism, so that we can speak of a progression or, more correctly in regard to these alpha parallels, regression ... from Judaism to Monarchism on the one hand, and from Liberalism to Communism on the other, that of the submasculine, while reserving for the superfeminine spectrum, so to speak, a devolutionary regression from Hinduism to Catholicism on the one hand, and from Protestantism to Fascism on the other hand.

7. FULL GAMUT. The 'Fascism' of photography vis-à-vis the 'Communism' of film. A contemporary Superheathen parallel to the 'Hinduism' of visions and the 'Judaism' of dreams. Likewise, intermediate between these elemental alpha-stemming extremes, one could speak of the 'Catholicism' of sculptures/stained-glass windows vis-à-vis the 'Monarchism' of carnivals/pageants on the one hand, but the 'Protestantism' of drawings/paintings vis-à-vis the 'Liberalism' of parades/festivals on the other hand.

CYCLE 30

1. WORLDLY PLANE. Theatre differs from the netherworldly plane of dreams - carnivals/pageants - parades/festivals - films ... as a worldly art form having its basis not in acting but in speech. For although in practice acting and speaking tend to overlap, the former is more germane to emotionality and the latter to sensuality, which is nothing short of a submasculine/feminine distinction, as relevant to the planes in question.

2. NOCTURNAL 'DRAMA'. Wet dreams are the 'theatre' of sleep.

3. THEATRE. I would argue that, being a worldly art form, theatre is less Catholic or Protestant than ... royalist or republican, not to mention socialist or, at any rate, social at the television-play extreme and personal at the contrary extreme ... of wet dreams.

4. DRAMATIC DISTINCTIONS. By and large, I would argue for a tragedy/comedy distinction between 'royalist' and 'republican' drama, the sort of distinction which is arguably rather more tragic and comic at the 'personal' and 'social' extremes of wet dreams and television plays!

CYCLE 31

1. UNIVERSAL MAN. The type of the 'universal man' is the furthest removed of human beings from the Universe, since he relates not to personality (in the mystical alpha) but to universality (in the gnostical omega), and is accordingly of an extreme evolutionary character.

2. MORAL TRANSVALUATION. When people come to understand my work, they will realize that Satan is as preferable to Jehovah as ... David to Moses, the beast (or shepherd boy) to the warrior (or Egyptian prince). For the beast is properly submasculine, and hence subdivine, whereas the warrior is quasi-superfeminine, and hence quasi-superdiabolic, which is to say, nearer to the Devil per se, the devil of cosmic light.

3. PARALLEL 'SELL OUT'. Likewise, they will realize that Mohammed is as preferable to Allah as ... the heart to the blood, the 'fiery core' to its 'light-aside', since Islam (Shi'ite) took the same road as Judaism in deferring, through upper-class will, to the cosmic light of Hindu primacy, and such a road smacks of a 'sell out' to the Devil, the 'sell out' in this case being to value blood above the heart, so that Allah ranks above Mohammed in much the same way that Jehovah ranks above Satan (or Moses above David) in Judaism, which is less rooted, fundamentally, in the alpha-most region of the 'Kingdom Within', viz. heart/blood, than ... naturalistically, in the omega-most region of the 'Kingdom Without', wherein sunlight takes moral precedence over sunheat/fire in the Satanic core.

4. DAVID AND GOLIATH. David was a beast, or shepherd boy, who 'got lucky' against the demon named Goliath who 'came on' to him from a contrary realm, the realm, we may well believe, of Clear-Light primacy, or bona fide philistinism.

CYCLE 32

1. RELATIONSHIP OF EARTH TO MOON. Just as the sun in some sense stands in an omega relationship to the Cosmos, so, by contrast, the earth stands in an alpha relationship to the moon, since, like the Cosmos, the earth is basically feminine, whereas the moon has a masculine correlation deriving from its materialistic essence.

2. RELATIONSHIP OF ANGLICANISM TO PURITANISM. Yet this alpha/omega dichotomy between the earth and the moon does not, contrary to superficial appearances, translate into a Catholic/Protestant polarity. On the contrary, Protestantism is itself divisible in such a fashion, with Anglicanism as the denomination which is most of the World and Puritanism as the denomination which has a lunar and thus, by implication, purgatorial correlation. Thus Anglicanism and Puritanism form a sort of alpha/omega polarity relative to Protestantism, with Presbyterianism taking a pseudo-netherworldly position as the denomination which is closest to the sun without, however, being of the sun (like Judaism), since Protestantism tends, like Christianity in general, to be more lunar than solar or stellar, with a trinity which is correspondingly more cerebral/intellectual than soulful or spiritual. Hence even the Father is less genuinely fundamentalist/naturalist than pseudo-fundamentalist, having His basis in neither the blood nor the sun but the emotional aspect of the brain, which is to the left, as it were, of its properly intellectual aspect, like Presbyterianism to the left of Puritanism, the Father to the left of the Son, Rugby League to the left of Rugby Union or even, in political terms, the Liberals to the left of the Conservatives.

3. CATHOLIC DENOMINATIONS. Catholicism also has its alpha and omega, or feminine and masculine poles, with Eastern Orthodoxy broadly reflective of the alpha and Roman Catholicism of the omega, as between the Blessed Virgin and the Holy Ghost. It also, of course, has an intermediate denomination/deity, which is rather akin to the Celtic Church traditionally, and which may be identified with the Christ Child, the deity most correlative, so I maintain, with a quasi-spiritual 'bovaryization' of the intellect through prayer, since aptly symbolizing the interiorization of the intellect contrary to any adult predilections for writing, reading, or speaking. For it is this quasi-spiritual form of intellectuality, necessarily thoughtful, which most prepares the psyche for the grave, and thus for the 'visionary afterlife' which is properly spiritual - the spirituality, in short, of the Holy Ghost.

4. MORAL JUDGEMENT. So morally ignorant and un-Christian was the twentieth century, that people voluntarily opted for cremation rather than burial, so accustomed were they to a light-based and cinema/television-conditioned lifestyle closer, in effect, to the fiery alpha than to the spiritual omega. Hence they willingly agreed to have their corpse reduced to a pile of smouldering ashes rather than suffer a spiritual afterlife in the grave. They were not even Heathen (Protestant), but effectively Superheathen, for whom there was no afterlife (as I have defined it both here and elsewhere), but simply death, and thus a complete shutdown of psychic activity. And so they wished to have their corpse disposed of as quickly as possible. Yet cremation is, in some sense, a moral judgement, whereby instead of going straight to Heaven (in the narrowly Christian sense of posthumous 'visionary' experience in the grave) ones goes if not straight ... then presently to Hell or, at any rate, to a fiery Subheaven which is closer to the Satanic beast. Thus do they 'meet their Maker'!

CYCLE 33

1. CEREBRAL CORE AND ASIDE. In the more or less Protestant context of the Father and the Son (Christ), the Father takes precedence over the Son in Presbyterianism, but the Son takes precedence over the Father in Puritanism, given the emotional/intellectual distinctions which exist between the two denominations. Now if, for the sake of clarification, we identify the Father with the emotional aspect of the brain and Christ with its properly intellectual aspect, it soon becomes evident that the emotional brain corresponds to the core of the context, necessarily cerebral, in question, since the core is everywhere fiery compared to the light-aside, as in the solar and cardiac contexts already investigated, and the emotional brain, or emotional aspect thereof, is nothing if not a fiery core whose light-aside corresponds to what is commonly called the intellect. Thus Christ stands to the Father pretty much as Allah to Mohammed or Jehovah to Satan - that is to say, as the light-aside to a fiery core. Such a light, necessarily intellectual, would not exist were it not for the Father, Whose emotional essence corresponds to the fiery core of the brain. Neither, we may believe, would blood exist without the heart, or sunlight without the sun. Nevertheless, the fact that Christ takes precedence over the Father in Puritanism would suggest to me that Puritanism followed both Islam and Judaism in deferring to Clear-Light primacy by attaching more importance to the light-aside of its particular context than to the fiery core itself, thus putting Christ on a par with Allah and Jehovah ... as the primary deity of Protestantism.

2. UNTRANSVALUATED DEFERENCE. Yet if the light-aside of both the solar and cardiac contexts, viz. sunlight and blood, is quasi-superfeminine compared to the submasculinity of the fiery core, viz. sunfire and heart, then the light-aside of the cerebral context, viz. intellect, can only be quasi-superfeminine compared to the fiery core, viz. brain emotionality, of that context, which is arguably submasculine. Thus Protestantism would be guilty of the same moral error as was earlier committed by both Judaism and Islam ... in ascribing more significance to the light-aside of their respective contexts than to the core itself. Puritanism would rank with Islam and Judaism against Presbyterianism, Mohammedanism (Sunni Moslem), and Satanism, or those sects in which the core takes precedence over the aside. For in siding with the light-aside, in this case intellectual, at the expense of the fiery core, one is effectively placing the Devil above God, since such a procedure attests to an untransvaluated deference to the Clear Light, the diabolic primacy of which takes precedence over the Clear Fire of the Void ... as Hinduism over Buddhism, or monochromatic visions over polychromatic ones. Even the negative core of a stellar star, the Clear Fire of the Void, would be less diabolical than the fierce light which radiates from it as the Clear Light of the Void, and we may believe that whereas the light is primary and thus superfeminine, the lightfire, or negative core of a stellar star, is secondary and thus quasi-submasculine, which is to say, demonic rather than diabolic, a compacted entity which, existing in a direct relationship to the Void, serves to glorify light rather than to generate heat.

3. MALE AND FEMALE BRAINS. With regard to the above, one might contrast the female brain with the male brain, the latter of which is not only larger than the former but, existing independently of a physical void (the womb), is primarily a generator of heat (emotions) rather than light (personality), and thus stands closer to the solar sun than to the stellar cosmos.

CYCLE 34

1. STELLAR CONTRAST. To contrast the Clear Light of the Void with the Clear Fire of the Void ... as one would contrast Hinduism with Buddhism or Krishna with Buddha - the latter merely the heat-aside of the former.

2. SOLAR CONTRAST. Conversely, to contrast the Clear Fire of Time with the Clear Light of Time ... as one would contrast Satanism with Judaism or Satan with Jehovah - the latter merely the light-aside of the former.

3. STELLAR/SOLAR COINS. No less than Krishna and Buddha are two sides of the same (idealist-stellar) coin, so Satan and Jehovah are two sides of the same (naturalist-solar) coin.

4. IDEALIST/NATURALIST DISTINCTIONS. A modern equivalent of the above 'coins', or dichotomies, would be Fascism (light-primal) and Nazism (heat-secondary) with regard to idealism, but Communism (heat-primal) and Bolshevism (light-secondary) with regard to naturalism, the cultural parallel having less to do with visions and dreams than with photos and films, photos being no less idealistic than films are naturalistic.

5. FILM NATURALISM VIS-À-VIS PHOTOGRAPHIC IDEALISM. Film actors/producers are all somehow communistic in their naturalist stance before life, a stance no less contrary to the idealism of photography than the Judaic/Satanic essence of dream naturalism could be regarded as being contrary to the visionary idealism of Hinduism/Buddhism.

CYCLE 35

1. SCOOTERS AND MOPEDS. Whereas the Fascist/Nazi dichotomy within modern idealism would translate into a transportational distinction between, say, Lambretta-type streamlined scooters and Vespa-type bubble-panel and/or plain scooters, the Communist/Bolshevik, or Marxist/Leninist, dichotomy within modern naturalism would just as credibly translate into a transportational distinction between, say, fixed-pedal plain mopeds and a more streamlined type of retractable-pedal moped. For scooters stand to mopeds as idealism to naturalism, the stellar to the solar, or, in political parlance, Fascism to Communism.

2. MOTORBIKES AND TRIKES. By contrast to mopeds, motorbikes are rather more fundamentalist, and thus Neo-Islamic and/or Vampiresque in their correlation, due in large part to engine and panelling, with heart and blood, as though they stood in an antithetical relationship to mopeds ... as two-wheeled vehicles owing more, by dint of the absence of pedals, to the 'Kingdom Within' at its alpha-most level than to the 'Kingdom Without' at its omega-most level. In this respect, they are probably the fundamentalist counterpart to trikes, which must surely stand in an antithetical relationship to scooters - namely, as transcendentalist three-wheeled vehicles owing more to the spirit than to the soul, and thus standing closer, in a metaphysical manner-of-speaking, to the lungs/air than to the heart/blood, the avoidance of a petrol engine being of especial significance in their transcendence not only of the heart but, owing to the engine's use of petrol, the blood as well, which must surely rank as an additional factor to streamlining in the identification of motorbikes with the blood, an identification which, in the 'Kingdom-Without' contexts of scooters and mopeds, would translate into light and fire respectively. Hence a stellar/spiritual antithesis between scooters and trikes would be paralleled, on the next spectrum down, by a solar/soulful antithesis between mopeds and motorbikes.

3. OPEN-TOPPED AND ENCLOSED CARS. Doubtless, one could distinguish, on a like-alpha/omega basis, between open-topped cars and enclosed cars on the next spectrum down, the lunar/intellectual one, so to speak, and I would argue that whereas mopeds and motorbikes constitute a naturalist/fundamentalist antithesis, open-topped and enclosed cars are constitutive of a materialist/nonconformist one.

4. BUSES AND COACHES. Likewise, on the bottom spectrum ... of worldly mundaneness, I would argue for a planar/sensual antithesis between, for example, single-decker buses/coaches and double-decker buses/coaches, contending that whereas the former were realistic and alpha-stemming, the latter are humanistic and omega-orientated.

5. VANS AND LORRIES. Obviously a similar dichotomy between open-topped vans/lorries and enclosed vans/lorries would also have to be allowed for, and it could well transpire that vans/lorries are intermediate between cars above and buses below ... rather than either strictly materialist/nonconformist or realist/humanist.

CYCLE 36

1. SUBDIVISIONS OF THE BRAIN/MIND. I used to think that the fourfold physiological subdivisions of the brain to which my philosophy was especially partial, viz. backbrain, right midbrain, left midbrain, and forebrain, should be exactly correlated with psychological subdivisions of the mind, viz. subconscious, unconscious, conscious, and superconscious, so that one would have a physiological/psychological pairing as follows: backbrain/subconscious, right midbrain/unconscious, left midbrain/conscious, and forebrain/superconscious. These days, however, I would consider such pairings too facile, even though I am still very much partial to subdivisions in both physiological and psychological contexts. For it seems to me that, in light of my recent contentions relating to the different kinds or stages of idealism and naturalism, not to mention realism and materialism (about which more in a moment), one should allow for the notion of, say, superconscious mind in all four subdivisions of the brain, so that the progression or, rather, devolutionary regression of idealism from visions to photos via sculptures/stained-glass windows and drawings/paintings ... follows a superconscious course, necessarily negative vis-à-vis the alpha-stemming constitution of idealism, through all four physiological subdivisions of the overall brain.

2. NEGATIVE SUPERCONSCIOUS MIND. Thus visions (both monochromatic and polychromatic) as germane to negative superconscious mind in the backbrain; sculptures/stained-glass windows as germane to negative superconscious mind in the right midbrain; drawings/paintings as germane to negative superconscious mind in the left midbrain; and photos as germane to negative superconscious mind in the forebrain. Consequently, it could be argued that not only does negative superconsciousness stretch through all four subdivisions of the brain, but that, as we pass from one to another such subdivision, largely though not exclusively on the basis of a devolutionary regression, the cultural manifestations of superconscious mind change accordingly, as outlined above.

3. NEGATIVE SUBCONSCIOUS MIND. Having briefly dealt with the negative, or alpha-stemming, superconscious, let us now concentrate on its subconscious counterpart, the mode of mind most correlative, so I shall contend, with naturalism, and thus advance the theory that the negative subconscious likewise stretches through all four subdivisions of the brain, beginning with dreams and ending, as before, with films. Thus dreams (both monochromatic and polychromatic) as germane to negative subconscious mind in the backbrain; carnivals/pageants as germane to negative subconscious mind in the right midbrain; parades/festivals as germane to negative subconscious mind in the left midbrain; and films as germane to negative subconscious mind in the forebrain. As before, I shall argue that negative subconsciousness in the forebrain is the most devolved form of the subconscious, a form antithetical to its backbrain counterpart, wherein subconsciousness is most (rather than least) subconscious.

4. NEGATIVE UNCONSCIOUS MIND. Likewise, I shall argue that wet dreams are germane to negative unconscious mind in the backbrain; that royalist drama (tragic) is germane to negative unconscious mind in the right midbrain; that republican drama (comic) is germane to negative unconscious mind in the left midbrain; and that television drama is germane to negative unconscious mind in the forebrain, this latter the most devolved, and therefore least unconscious, form of dramatic unconsciousness.

5. NEGATIVE CONSCIOUS MIND. Before I proceed from realism, as above, to materialism, I should point out that the principal cultural manifestations of this spectrum of mind (conscious) are literary, and that literature can be subdivided, no less than theatre, along lines correlating with our fourfold physiological subdivisions of the brain. Such subdivisions would, I believe, be as follows: poetry, short stories, novels, and philosophy, and I shall argue for a correlation between poetry and the backbrain, short stories and the right midbrain, novels and the left midbrain, and philosophy and the forebrain. Thus poetry as germane to negative conscious mind in the backbrain; short stories as germane to negative conscious mind in the right midbrain; novels as germane to negative conscious mind in the left midbrain; and philosophy as germane to negative conscious mind in the forebrain. A devolutionary regression, as before, would therefore place poetry in the alpha-most subdivision of the brain as the least devolved form of negative consciousness, and philosophy in the alpha-least subdivision of the brain as the most devolved form of negative consciousness, a form which was no less noumenally beyond short stories/novels ... than poetry is noumenally behind them, so to speak. For, of course, the backbrain/forebrain subdivisions of the overall brain are here, with regard to negative conscious mind, no less elemental than the right-midbrain/left-midbrain subdivisions of it molecular. And what applies to the conscious in its alpha-stemming manifestations applies no less to the superconscious, the subconscious, and the unconscious, as already discussed.

CYCLE 37

1. POSITIVE MIND. Where there is negative mind there is always the possibility of positive mind, whether with regard to the superconscious, the subconscious, the conscious, or the unconscious, and what has been argued of negative mind can just as logically be argued of its positive, or omega-oriented, antithesis - namely, that any given manifestation of it is to be found in all four subdivisions of the brain ... from the backbrain to the forebrain via the right and left midbrains.

2. DEVOLUTIONARY/EVOLUTIONARY DISTINCTION. The real distinction between negative and positive mind will be that whereas the former is devolutionary, the latter is evolutionary, since the one is symptomatic of a regression from particle primacy, while the other is symptomatic of a progression towards wavicle supremacy. Thus whereas negative mind becomes regressively less idealistic or naturalistic or materialistic or realistic ... the more it devolves from alpha primacy, positive mind becomes progressively more transcendentalist or fundamentalist or nonconformist or humanist ... the more it evolves towards omega supremacy. Now this applies to all manifestations of negative/positive mind, from the superconscious and subconscious at the noumenal top, so to speak, to the conscious and unconscious at the phenomenal bottom.

3. DIVERGENCE AND CONVERGENCE. The alpha-stemming manifestations of mind (negative) are generally characterized by a certain distancing from the experiencer, since they tend to happen to him, whereas the omega-oriented manifestations of mind (positive) are more directly experienced as manifestations of a personal commitment on the part of their practitioner. There is, furthermore, the suggestion of a scientific/religious distinction between the two orders of mind, since negative mind expresses a divergence from self or, more correctly, not-self, whereas positive mind expresses or, more correctly, impresses a convergence towards self, a suggestion complicated by the fact that both the not-self and the self are divisible between noumenal and phenomenal manifestations.

4. EXPRESSION AND IMPRESSION. Hence whereas negative superconscious mind expresses negative being in idealism, positive superconscious mind impresses positive being in transcendentalism. Likewise, whereas negative subconscious mind expresses negative doing in naturalism, positive subconscious mind impresses positive doing in fundamentalism. Similarly, whereas negative conscious mind expresses negative taking in materialism, positive conscious mind impresses positive taking in nonconformism. And, finally, whereas negative unconscious mind expresses negative giving in realism, positive unconscious mind impresses positive giving in humanism.

5. EXPLOSIVE AND IMPLOSIVE. The expression of negative being, doing, taking, and giving is explosive, whereas the impression of positive being, doing, taking, and giving is implosive. The particle alpha explodes centrifugally, the wavicle omega implodes centripetally. The explosion of negative mind into particles expresses the negative being, doing, taking, or giving of the not-self, whereas the implosion of positive mind into wavicles impresses the positive being, doing, taking, and giving of the self.

CYCLE 38

1. THE SELF. What, then, is the self in both its phenomenal and noumenal forms? Clearly, the opposite of the not-self ... as described earlier in relation, for example, to visions, dreams, poetry, and wet dreams at the alpha-most points of their respective psychological spectra. It does not happen to one as negative being, doing, etc., but is something one directly invests in oneself. It is not visionary but spiritual, not emotional but soulful, not intellectual but devotional, not sensual but graceful. It is religious (in the best sense of that word), musical, prayerful, and choreographic. It is true or strong or knowledgeable or beautiful. It is not illusory or weak or ignorant or ugly. It is good, not evil! It is reborn, not once-born!

2. NEGATIVE AND POSITIVE ORDERS OF WILL. It is the will of negative mind to diverge from negative being, doing, taking, and giving, but the will of positive mind to converge towards positive being, doing, taking, and giving. For the will that is negative is an expression of power with regard to the explosive nature of the not-self, whereas the will that is positive is an impression of power with regard to the implosive nature of the self.

3. OBJECTIVE/SUBJECTIVE DISTINCTIONS. Before I proceed further, I should like to clarify the distinction between the self/not-self not simply on the basis of a noumenal/phenomenal dichotomy, but in terms, moreover, of the objective and the subjective, so that we can distinguish not only between, say, the noumenal self and the phenomenal self, but also, and more specifically, between the objective noumenal self, or heart, and the subjective noumenal self, or lungs, on the one hand, and between the objective phenomenal self, or sex organs, and the subjective phenomenal self, or brain, on the other hand. Thus will we do justice to the four levels of self, which exist in a contrary relationship to the four levels of not-self, viz. the objective noumenal not-self of the eyes, the subjective noumenal not-self of the ears, the objective phenomenal not-self of the tongue, and the subjective phenomenal not-self of the flesh, or, in other words, the senses of sight, hearing, tasting, and touching. The sense of smell is also, in some degree, connected to taste, although the nose is more generally a filter and channel for the passage of air into the lungs, and is accordingly of a function which brings it closer to the subjective noumenal self, wherein sensuality is transcended.

4. CRUDE AND FINE. All sensuality is effectively crude, by dint of its association with the not-self, whether noumenally or phenomenally, objectively or subjectively. In this respect, it contrasts with the fineness of that which one would associate with the self, whether noumenally or phenomenally, objectively or subjectively.

5. PRIMARY AND SECONDARY. The subjective noumenal/phenomenal self is no more exclusively subjective ... than the objective phenomenal/noumenal self exclusively objective. On the contrary, it is primarily and, as it were, predominantly subjective. Hence the lungs are primarily about breathing-in (subjective) and only secondarily about breathing-out (objective), whereas the heart is primarily about pumping-out (objective) and only secondarily about pumping-in (subjective).

6. PSYCHCO-PHYSICAL CORRELATIONS. It should be possible to maintain that whereas negative mind is associated with the not-selves, positive mind has associations, by contrast, with the selves, both noumenal/phenomenal and objective/subjective. Now it seems to me that the division of mind into superconscious, subconscious, conscious, and unconscious aspects enables us to infer that each subdivision will also be associated with a particular sense/organ, irrespective of to which subdivision of the overall brain it may appertain. Hence it should be feasible to contend that the negative superconscious, for example, will always be associated, in some degree, with the eyes, irrespective of whether with regard to the backbrain, the right midbrain, the left midbrain, or the forebrain, whereas the positive superconscious will always be associated with the lungs, whether with regard to one or another of the above-mentioned subdivisions of the overall brain. Likewise, while the negative subconscious will be associated with the ears, its positive counterpart will have associations with the heart. Similarly, whereas the negative conscious will be associated with the tongue, its positive counterpart will have associations with the brain. And, finally, while the negative unconscious will be associated with the flesh, its positive counterpart will have associations with the womb. Thus we have a crude/fine distinction between the contrary orders of mind and their respective associations with the sensuous 'Kingdom Without' and the spiritual 'Kingdom Within'.

7. RELATIONSHIP BETWEEN DIVERGENCE AND CONVERGENCE. Obviously, just as negative mind devolves from the alpha-most association with the physical senses through the backbrain to the alpha-least association with the physical senses through the forebrain, so, by a contrary token, positive mind evolves from the omega-least association with the physical organs through the backbrain to the omega-most association with the physical organs through the forebrain. Positive mind does not so much diverge, in negative will, from an exterior vacuum ... as converge, in positive will, towards an interior plenum, wherein it is saved. For salvation is precisely the opposite of damnation - the convergence of mind, through positive willpower, upon a plenum ... as opposed to the divergence of mind, through negative willpower, from a vacuum. The mind that diverges from the hell of whichever external physical organ is damned, whereas the mind that converges upon the heaven of whichever internal physical organ is saved ... whether relatively or absolutely, with regard to the phenomenal or to the noumenal, in objective or, more importantly, subjective terms. Let us therefore take a look at the various modes of salvation, from the unconscious in relation to the womb to the superconscious in relation to the lungs.

CYCLE 39

1. UNCONSCIOUS DANCE. Dance is to the positive unconscious what theatre (drama) is to the negative unconscious, and we may hold that the convergence of the unconscious, through positive will, upon the womb as the interior focus for the impression of bodily grace ... will vary in intensity and quality according to whether such a convergence takes place via the backbrain, the right midbrain, the left midbrain, or the forebrain, with a correspondingly different kind of dance in consequence. Broadly, I am going to contend that the dancing per se, as it were, of this unconscious convergence is through the right midbrain, which is the subdivision of the overall brain most correlative, so I maintain, with the body, and that the mode of dancing with which this correlates will be between loving couples in what can only be described as an intensely romantic, even harmonious, co-operation of objective phenomenal self with objective phenomenal self. Less harmonious but more melodic, so to speak, will be the mode of dancing that corresponds to the convergence of unconscious mind through the left midbrain, wherein we may envisage a correlation with the subjective phenomenal self, and such dancing, almost intellectually aloof from the interior body per se, viz. the womb, is more likely to be of the ballroom variety, the couples virtually holding each other at arm's length, so to speak, than of anything more sexually intimate. However, if Mass and Volume are characteristic of the more phenomenal approaches to dance, then Time and Space are their noumenal counterparts, with the convergence of unconscious mind through the backbrain making for a correlation with Time, presumably through some intensely rhythmic and/or collective mode of dance that defers to the heart, and the convergence of unconscious mind through the forebrain making for a more spatial if not spaced approach to dance, such as one would associate with free dancing or freak dancing or even belly dancing, or that which, far from paying an oblique tribute to the heart, would seem to be paying such a tribute, via the forebrain, to the lungs ... in what could only be described as a quasi-spiritual mode of dance, one whose musical parallel would be pitch. Yet all dancing, whether of the interior body per se or of some, as it were, 'bovaryized' approximation to something other than Inner Mass, is fundamentally of the objective phenomenal self even in its elemental forms where, as we have seen, it either takes the form of a deference, via the backbrain, to objective noumenal self or of a deference, via the forebrain, to subjective noumenal self. At bottom, however, it is still the cultural manifestation of the objective phenomenal self, since it is the unconscious which converges upon the womb to establish a graceful impression with that self which is its mode of salvation.

2. CONSCIOUS DEVOTION. Having dealt with the positive unconscious, I should like to proceed to the positive conscious, which I regard as converging, through positive willpower, upon the brain in what is, by and large, a context of devotion. Such a cerebral context is rather more purgatorial than mundane, and would seem to be the type of interior rebirth congenial to those who have turned their back on the intellect, and thus literature, in pursuit of inner knowledge. Doubtless the convergence of the conscious upon the brain is more in its per se mode when associated with the left midbrain, the most lunar or purgatorial part of the overall brain, than when associated with any of its other subdivisions, and so much must this be the case ... that the other modes of devotion should be considered 'bovaryizations' of the purgatorial realm. Now if letter/sermon writing is the Christic per se of positive conscious mind, then its 'bovaryized' modes will include speaking, reading, and praying, with speaking significant of the convergence of positive conscious mind upon the right midbrain, reading significant of the convergence of such mind upon the backbrain, and praying significant of its convergence upon the forebrain, these latter two modes of positive conscious activity being elemental where the other two modes - viz. writing and speaking - are molecular. Of course, by 'speaking' I do not mean any old conversation or chatter, but, on the contrary, the sort of ecclesiastical responses and chants, not to mention aural readings, that follow, it seems to me, from a devotional premise having its physical basis in the convergence of positive conscious mind upon the right midbrain, the most bodily-oriented subdivision of the overall brain. Certainly, I would have no hesitation in regarding devotion as broadly, though not exclusively, Protestant, with letter/sermon writing effectively Puritan, Bible reading effectively Presbyterian, speaking effectively Anglican, and praying, that quasi-spiritual mode of devotion and exception to the Protestant rule, effectively Catholic; though this is, as ever, to generalize the issue for the sake of categorical clarity. Nevertheless, one would have to contrast the purgatorial realm with the mundane realm on the basis of a sort of Christian/Heathen or, better, nonconformist/humanist dichotomy, since the distinction in question is between the conscious and the unconscious with regard to positive mind.

3. SUBCONSCIOUS MUSIC. Having dealt with the positive conscious, let us now turn to its subconscious parallel, the order of positive mind which is antithetical to the spectrum of negative mind stretching from dreams to films (as already discussed), and which one would have difficulty not associating with music. For music is a discipline of the soul, as we may call the convergence of subconscious mind upon the heart, and the soul is never more accurately articulated than when such a convergence takes places via the backbrain, the subdivision of the brain most correlative with the heart, and the musical result is accordingly rhythmic. Yet if music is most fundamentalist with regard to rhythm, then it is more (relative to most) fundamentalist with regard to harmony, less (relative to least) fundamentalist with regard to melody, and least fundamentalist with regard to pitch, as we proceed from the convergence of subconsciousness through the backbrain to its convergence through the forebrain via the intermediate, and therefore molecular, realms of the right and left midbrains - the former deferring, in harmony, to the womb, and the latter deferring, in melody, to the brain. Fundamentally, however, music is most 'true' to itself in rhythm and least 'true' to itself in pitch, although the quasi-spiritual 'bovaryization' of the soul through pitch could only rank higher the more omega-orientated the person and the less soulful, in consequence, his commitment to cultural fundamentalism. Yet the soul is no less metaphysical than the mind (the convergence of consciousness upon the brain) or, lower down in the mundane realm, the id (the convergence of unconsciousness upon the womb), since a species of self, in this instance objectively noumenal, which contrasts with the subjective noumenal not-self of sensual naturalism ... from dreams to films.

4. SUPERCONSCIOUS MEDITATION. Higher than the cultural fundamentalism, however, of the soul ... is the cultural transcendentalism of the spirit, or the convergence of superconsciousness upon the lungs, which is never more transcendentalist than when such a convergence takes place via the forebrain, and the metaphysical result is the spiritual per se ... of the Holy Spirit of Heaven, or union between the superconscious and the subjective noumenal self (of air-breathing lungs) through meditation. Thus it is that the convergence, through the forebrain, of positive superconscious mind upon the lungs brings both the mind in question and the lungs to the Holy Spirit which, being universal, is the ultimate salvation of the self. Yet if meditation is the most transcendentalist mode of spirituality, then it should follow that the convergence of superconsciousness through the backbrain upon the lungs will make, in a deference to the heart, for the least transcendentalist mode of spirituality, namely for singing, whilst its convergence through the right midbrain will make, in deference to the womb, for the less (relative to least) transcendentalist mode of spirituality in kissing, and its convergence through the left midbrain will make, in deference to the brain, for the more (relative to most) transcendentalist mode of spirituality in the sniffing and/or snorting of certain chemicals, including incense. Thus the cultivation of the subjective noumenal self (both psychologically and metaphysically) may be regarded as stretching from the least transcendentalist context of singing to the most transcendentalist context of meditating via the less (relative to least) transcendentalist context of kissing, and the more (relative to most) transcendentalist context of sniffing. One might say that whereas meditating is the transcendentalist per se of the Divine, the context that brings the subjective noumenal self to a unitary accommodation with the universal self (of the air being breathed), singing is a quasi-fundamentalist mode of transcendentalism, kissing a quasi-humanist mode of transcendentalism, and sniffing a quasi-nonconformist mode of transcendentalism. Yet the spirit is revealed, to a greater or lesser extent, in all modes of transcendentalism, just as the soul is revealed, to greater or lesser extents, in all modes of fundamentalism, the mind ... in all modes of nonconformism, and the id ... in all modes of humanism.

5. REVELATIONS OF THE SOUL. Thus while the soul is most revealed through the convergence of subconsciousness upon the heart via the backbrain in rhythmical music, the fundamentalist per se of the soul, it is more (relative to most) revealed through the convergence of subconsciousness upon the heart via the right midbrain in harmonic music, which is the quasi-humanist mode of fundamentalism. Conversely, while the soul is least revealed through the convergence of subconsciousness upon the heart via the forebrain in pitch-oriented music, the quasi-transcendentalist mode of fundamentalism, it is less (relative to least) revealed through the convergence of subconsciousness upon the heart via the left midbrain in melodic music, which is the quasi-nonconformist mode of fundamentalism.

6. REVELATIONS OF THE MIND. Similarly, while the mind is most revealed through the convergence of consciousness upon the brain via the left midbrain in letter writing, the puritan or, rather, nonconformist per se of the mind, it is more (relative to most) revealed through the convergence of consciousness upon the brain via the forebrain in thoughtful praying, which is the quasi-transcendentalist mode of nonconformism. Conversely, while the mind is least revealed through the convergence of consciousness upon the brain via the right midbrain in responsive speaking, the quasi-humanist mode of nonconformism, it is less (relative to least) revealed through the convergence of consciousness upon the brain via the backbrain in scriptural reading, which is the quasi-fundamentalist mode of nonconformism.

7. REVELATIONS OF THE ID. Finally, while the id is most revealed through the convergence of unconsciousness upon the womb via the right midbrain in romantic dancing, the humanist per se of the id, it is more (relative to most) revealed, through the convergence of unconsciousness upon the womb via the backbrain in tap dancing, which is the quasi-fundamentalist mode of humanism. Conversely, while the id is least revealed through the convergence of unconsciousness upon the womb via the left midbrain in ballroom dancing, the quasi-nonconformist mode of humanism, it is less (relative to least) revealed through the convergence of unconsciousness upon the womb via the forebrain in belly dancing, which is the quasi-transcendentalist mode of humanism.

CYCLE 40

1. ELEMENTAL AND MOLECULAR. What all this and other such variations on a theme of positive mind tells us ... is that where the least and most omega-oriented modes of any given positive self (not necessarily synonymous with the degree of that self's revelation in relation to its context) are elemental, the less (relative to least) and more (relative to most) omega-oriented modes of such a self are molecular, being intermediate between the elemental extremes. Furthermore, we should distinguish the least and less omega-oriented manifestations of any given self from the more and most omega-oriented manifestations of it on the basis of an old/new brain dichotomy, with, broadly, those selves that pertain to the backbrain and the right midbrain being affiliated to the old brain, and those which, by contrast, pertain to the left midbrain and the forebrain being affiliated to the new brain. Hence in the context of transcendentalism, for example, the least and less omega-oriented manifestations of the subjective noumenal self, viz. singing and kissing, will be affiliated to the old brain, whilst its more and most omega-oriented manifestations, viz. sniffing and meditating, will be affiliated to the new brain.

2. OLD/NEW BRAIN SPIRITUAL DISTINCTIONS. Now what applies to the subjective noumenal self, or spirit, applies no less to the objective noumenal self, or soul, as well as to the subjective phenomenal self, or mind, and to the objective phenomenal self, or id. It also applies, in a reverse kind of way, to the fourfold levels of the not-self, or negative self, from the alpha-most to the alpha-least, with both the alpha-most and alpha-more (relative to most) forms of the not-self being affiliated to the old brain, but the alpha-less (relative to least) and alpha-least forms of it being affiliated to the new brain. Hence, with regard to negative transcendentalism, we can list visions and stained-glass windows as being affiliated to the old brain by dint of their association with the backbrain and the right midbrain respectively, whereas paintings and photos would have to be affiliated to the new brain on account of their association with the left midbrain and the forebrain respectively. Thus whereas the old brain would have visions and stained-glass windows pitted, as alpha-most and alpha-more, against singing and kissing, as omega-least and omega-less, the new brain would have paintings and photos pitted, as alpha-less and alpha-least, against sniffing and meditating, as omega-more and omega-most.

3. OLD/NEW BRAIN SOULFUL DISTINCTIONS. Likewise, in terms of the soul, the old brain would have dreams and carnivals pitted, as alpha-most and alpha-more, against rhythmic music and harmonic music, as omega-least and omega-less, whereas the new brain would have parades and films pitted, as alpha-less and alpha-least, against melodic music and pitchful music, as omega-more and omega-most.

4. OLD/NEW BRAIN INTELLECTUAL DISTINCTIONS. Similarly, with regard to the mind, the old brain would have poetry and short stories pitted, as alpha-most and alpha-more, against reading and speaking, as omega-least and omega-less, whereas the new brain would have novels and philosophy pitted, as alpha-less and alpha-least, against writing and praying, as omega-more and omega-most.

5. OLD/NEW BRAIN PHYSICAL DISTINCTIONS. Finally, with regard to the id, the old brain would have wet dreams and royalist drama pitted, as alpha-most and alpha-more, against tap dancing and romantic dancing, as omega-least and omega-less, whereas the new brain would have republican drama and television drama pitted, as alpha-less and alpha-least, against ballroom dancing and belly dancing, as omega-more and omega-most.

6. NOT-SELVES VIS-À-VIS SELVES. However that may be, the alpha contexts of negative self are always distinguishable from the omega contexts of positive self on the basis of an exterior/interior, particle/wavicle, crude/fine division, with those in the former contexts (not-self) symptomatic of a divergence from a sensory vacuum, and those in the latter contexts (self) symptomatic of a convergence upon an organic plenum. The former are, as it were, vicious, and the latter virtuous. For the not-self, in whichever manifestation, is forever inferior, both morally and qualitatively, to the self, whether with regard to subjectivity or to objectivity at both phenomenal and noumenal levels. The visionary not-self will always be morally inferior to the spiritual self, the emotional not-self morally inferior to the soulful self, the intellectual not-self morally inferior to the devotional self, and the sensuous not-self morally inferior to the graceful self. Only the 'reborn' of the self can have any experience of salvation, whether with regard to the Mother (of the objective phenomenal self), the Son (of the subjective phenomenal self), the Father (of the objective noumenal self), or the Holy Spirit (of the subjective noumenal self). But we still have to distinguish between salvation in the old brain and salvation in the new brain, on both molecular and elemental terms with regard to any given noumenal/phenomenal self, as well as between damnation (of the not-self) in the old and new brains - this latter having been the prevailing form of damnation in the twentieth century, a century more damned than saved.

CYCLE 41

1. CLEAR/UNCLEAR LIGHT. To distinguish, on the plane of negative transcendentalism, between the Clear Light of the Outer Void (Space) with regard to the alpha-most objective noumenal not-self and the Unclear Light of the Outer Void with regard to the alpha-more (relative to most) objective noumenal not-self on the one hand, but between the Unclear Light of the Inner Void with regard to the alpha-less (relative to least) objective noumenal not-self and the Clear Light of the Inner Void with regard to the alpha-least objective noumenal not-self on the other hand.

2. HOLY/UNHOLY SPIRIT. Conversely, to distinguish, on the plane of positive transcendentalism, between the Holy Spirit of Outer Heaven with regard to the omega-least subjective noumenal self and the Unholy Spirit of Outer Heaven with regard to the omega-less (relative to least) subjective noumenal self on the one hand, but between the Unholy Spirit of Inner Heaven with regard to the omega-more (relative to most) subjective noumenal self and the Holy Spirit of Inner Heaven with regard to the omega-most subjective noumenal self on the other hand.

3. CLEAR/UNCLEAR FIRE. Similarly, to distinguish on the plane of negative fundamentalism, between the Clear Fire of Outer Time with regard to the alpha-most subjective noumenal not-self and the Unclear Fire of Outer Time with regard to the alpha-more (relative to most) subjective noumenal not-self on the one hand, but between the Unclear Fire of Inner Time with regard to the alpha-less (relative to least) subjective noumenal not-self and the Clear Fire of Inner Time with regard to the alpha-least subjective noumenal not-self on the other hand.

4. HOLY/UNHOLY SOUL. Conversely, to distinguish, on the plane of positive fundamentalism, between the Holy Soul of Outer Hell (Subheaven) with regard to the omega-least objective noumenal self and the Unholy Soul of Outer Hell with regard to the omega-less (relative to least) objective noumenal self on the one hand, but between the Unholy Soul of Inner Hell with regard to the omega-more (relative to most) objective noumenal self and the Holy Soul of Inner Hell with regard to the omega-most objective noumenal self on the other hand.

5. CLEAR/UNCLEAR ICE. Likewise, to distinguish, on the plane of negative nonconformism, between the Clear Ice of Outer Volume with regard to the alpha-most objective phenomenal not-self and the Unclear Ice of Outer Volume with regard to the alpha-more (relative to most) objective phenomenal not-self on the one hand, but between the Unclear Ice of Inner Volume with regard to the alpha-less (relative to least) objective phenomenal not-self and the Clear Ice of Inner Volume with regard to the alpha-least objective phenomenal not-self on the other hand.

6. HOLY/UNHOLY MIND. Conversely, to distinguish, on the plane of positive nonconformism, between the Holy Mind of Outer Purgatory with regard to the omega-least subjective phenomenal self and the Unholy Mind of Outer Purgatory with regard to the omega-less (relative to least) subjective phenomenal self on the one hand, but between the Unholy Mind of Inner Purgatory with regard to the omega-more (relative to most) subjective phenomenal self and the Holy Mind of Inner Purgatory with regard to the omega-most subjective phenomenal self on the other hand.

7. CLEAR/UNCLEAR SOIL. Finally, to distinguish, on the plane of negative humanism, between the Clear Soil of Outer Mass with regard to the alpha-most subjective phenomenal not-self and the Unclear Soil of Outer Mass with regard to the alpha-more (relative to most) subjective phenomenal not-self on the one hand, but between the Unclear Soil of Inner Mass with regard to the alpha-less (relative to least) subjective phenomenal not-self and the Clear Soil of Inner Mass with regard to the alpha-least subjective phenomenal not-self on the other hand.

8. HOLY/UNHOLY ID. Conversely, to distinguish, on the plane of positive humanism, between the Holy Id of the Outer World with regard to the omega-least objective phenomenal self and the Unholy Id of the Outer World with regard to the omega-less (relative to least) objective phenomenal self on the one hand, but between the Unholy Id of the Inner World with regard to the omega-more (relative to most) objective phenomenal self and the Holy Id of the Inner World with regard to the omega-most objective phenomenal self on the other hand.

CYCLE 42

1. RELATIONSHIP BETWEEN LIGHT/SPIRIT AND BRAIN. In all of the above examples, the 'outer' contexts appertain to the old brain and the 'inner' contexts, by contrast, to the new brain. Hence whereas the Clear/Unclear Light of the Outer Void and the Holy/Unholy Spirit of Outer Heaven appertain to the old brain, the Unclear/Clear Light of the Inner Void and the Unholy/Holy Spirit of Inner Heaven appertain to the new brain.

2. RELATIONSHIP BETWEEN FIRE/SOUL AND BRAIN. Likewise, whereas the Clear/Unclear Fire of Outer Time and the Holy/Unholy Soul of Outer Hell appertain to the old brain, the Unclear/Clear Fire of Inner Time and the Unholy/Holy Soul of Inner Hell appertain to the new brain.

3. RELATIONSHIP BETWEEN ICE/MIND AND BRAIN. Similarly, whereas the Clear/Unclear Ice of Outer Volume and the Holy/Unholy Mind of Outer Purgatory appertain to the old brain, the Unclear/Clear Ice of Inner Volume and the Unholy/Holy Mind of Inner Purgatory appertain to the new brain.

4. RELATIONSHIP BETWEEN SOIL/ID AND BRAIN. Finally, whereas the Clear/Unclear Soil of Outer Mass and the Holy/Unholy Id of the Outer World appertain to the old brain, the Unclear/Clear Soil of Inner Mass and the Unholy/Holy Id of the Inner World appertain to the new brain.

CYCLE 43

1. PHOTONS AND PHOTINOS. Whereas the element of the objective noumenal not-self is the photon, the element of the subjective noumenal self is the photino.

2. PROTONS AND PROTINOS. Whereas the element of the subjective noumenal not-self is the proton, the element of the objective noumenal self is the protino.

3. NEUTRONS AND NEUTRINOS. Whereas the element of the objective phenomenal not-self is the neutron, the element of the subjective phenomenal self is the neutrino.

4. ELECTRONS AND ELECTRINOS. Whereas the element of the subjective phenomenal not-self is the electron, the element of the objective phenomenal self is the electrino.

CYCLE 44

1. NEGATIVE/POSITIVE SUPERCONSCIOUS. The objective noumenal not-self, or negative superconscious, is of the Clear/Unclear Light of the Void, whereas the subjective noumenal self, or positive superconscious, is of the Holy/Unholy Spirit of Heaven.

2. NEGATIVE/POSITIVE SUBCONSCIOUS. The objective noumenal not-self, or negative subconscious, is of the Clear/Unclear Fire of Time, whereas the objective noumenal self, or positive subconscious, is of the Holy/Unholy Soul of Hell.

3. NEGATIVE/POSITIVE CONSCIOUS. The objective phenomenal not-self, or negative conscious, is of the Clear/Unclear Ice of Volume, whereas the subjective phenomenal self, or positive conscious, is of the Holy/Unholy Mind of Purgatory.

4. NEGATIVE/POSITIVE UNCONSCIOUS. The subjective phenomenal not-self, or negative unconscious, is of the Clear/Unclear Soil of Mass, whereas the objective phenomenal self, or positive unconscious, is of the Holy/Unholy Id of the World.

CYCLE 45

1. OBJECTIVE NOUMENAL NOT-SELF. From the elemental photon particles of the alpha-most objective noumenal not-self to the elemental photon wavicles of the alpha-least objective noumenal not-self via the molecular photon particles of the alpha-more (relative to most) objective noumenal not-self and the molecular photon wavicles of the alpha-less (relative to least) objective noumenal not-self.

2. SUBJECTIVE NOUMENAL SELF. From the elemental photino particles of the omega-least subjective noumenal self to the elemental photino wavicles of the omega-most subjective noumenal self via the molecular photino particles of the omega-less (relative to least) subjective noumenal self and the molecular photino wavicles of the omega-more (relative to most) subjective noumenal self.

3. SUBJECTIVE NOUMENAL NOT-SELF. From the elemental proton particles of the alpha-most subjective noumenal not-self to the elemental proton wavicles of the alpha-least subjective noumenal not-self via the molecular proton particles of the alpha-more (relative to most) subjective noumenal not-self and the molecular proton wavicles of the alpha-less (relative to least) subjective noumenal not-self.

4. OBJECTIVE NOUMENAL SELF. From the elemental protino particles of the omega-least objective noumenal self to the elemental protino wavicles of the omega-most objective noumenal self via the molecular protino particles of the omega-less (relative to least) objective noumenal self and the molecular protino wavicles of the omega-more (relative to most) objective noumenal self.

5. OBJECTIVE PHENOMENAL NOT-SELF. From the elemental neutron particles of the alpha-most objective phenomenal not-self to the elemental neutron wavicles of the alpha-least objective phenomenal not-self via the molecular neutron particles of the alpha-more (relative to most) objective phenomenal not-self and the molecular neutron wavicles of the alpha-less (relative to least) objective phenomenal not-self.

6. SUBJECTIVE PHENOMENAL SELF. From the elemental neutrino particles of the omega-least subjective phenomenal self to the elemental neutrino wavicles of the omega-most subjective phenomenal self via the molecular neutrino particles of the omega-less (relative to least) subjective phenomenal self and the molecular neutrino wavicles of the omega-more (relative to most) subjective phenomenal self.

7. SUBJECTIVE PHENOMENAL NOT-SELF. From the elemental electron particles of the alpha-most subjective phenomenal not-self to the elemental electron wavicles of the alpha-least subjective phenomenal not-self via the molecular electron particles of the alpha-more (relative to most) subjective phenomenal not-self and the molecular electron wavicles of the alpha-less (relative to least) subjective phenomenal not-self.

8. OBJECTIVE PHENOMENAL SELF. From the elemental electrino particles of the omega-least objective phenomenal self to the elemental electrino wavicles of the omega-most objective phenomenal self via the molecular electrino particles of the omega-less (relative to least) objective phenomenal self and the molecular electrino wavicles of the omega-more (relative to most) objective phenomenal self.

CYCLE 46

1. ELEMENTINOS. In all the omega-oriented, or 'reborn', contexts, the elementinos (as one may call photinos, protinos, neutrinos, and electrinos) are both smaller and therefore finer than the elements of the alpha-stemming contexts. Thus they have a higher wavicle threshold than their larger antitheses. Yet they are still divisible, like their alpha-stemming counterparts, between objective and subjective options ... only the photino and neutrino being subjective.

2. ELEMENTS VIS-À-VIS ELEMENTINOS. The elements, being larger than elementinos, are fundamentally vacuums from which negative will diverges, whereas the elementinos, being smaller than elements, are essentially plenums towards which positive will converges. Hence to diverge from photons, protons, neutrons, and electrons, but to converge upon photinos, protinos, neutrinos, and electrinos. Or, more specifically, to diverge objectively from photons and neutrons, but subjectively from protons and electrons; and to converge objectively upon electrinos and protinos, but subjectively upon neutrinos and photinos.

3. CONTRARY MODES OF CONVERGENCE/DIVERGENCE. That which converges/diverges objectively does so in a rectilinear fashion (+), whereas that which converges/ diverges subjectively does so in a curvilinear fashion (o). Thus there are two contrary external and internal modes of convergence/divergence.

CYCLE 47

1. SCIENTIFIC EXTREME RIGHT VIS-À-VIS RELIGIOUS EXTREME LEFT. That which is of the objective noumenal not-self, like optical idealism, is of the scientific Extreme Right, whereas that which is of the subjective noumenal self, like airy transcendentalism, is of the religious Extreme Left.

2. SCIENTIFIC EXTREME LEFT VIS-À-VIS RELIGIOUS EXTREME RIGHT. Conversely, that which is of the subjective noumenal not-self, like aural naturalism, is of the scientific Extreme Left, whereas that which is of the objective noumenal self, like blood-based fundamentalism, is of the religious Extreme Right.

3. SCIENTIFIC RIGHT VIS-À-VIS RELIGIOUS LEFT. Similarly, that which is of the objective phenomenal not-self, like lingual materialism, is of the scientific Right, whereas that which is of the subjective phenomenal self, like cerebral nonconformism, is of the religious Left.

4. SCIENTIFIC LEFT VIS-À-VIS RELIGIOUS RIGHT. Conversely, that which is of the subjective phenomenal not-self, like tactile realism, is of the scientific Left, whereas that which is of the objective phenomenal self, like maternal humanism, is of the religious Right.

CYCLE 48

1. ALPHA EXTREME RIGHT VIS-À-VIS OMEGA EXTREME LEFT. Broadly, 'Leftism' is identifiable with subjectivity and 'Rightism', by contrast, with objectivity, the former radical and the latter conservative. Thus in the idealist/transcendentalist distinction, for example, between the eyes and the lungs, the former are identifiable with noumenal not-self objectivity, and hence the alpha Extreme Right, while the latter are identifiable with noumenal self subjectivity, and hence the omega Extreme Left.

2. ALPHA EXTREME LEFT VIS-À-VIS OMEGA EXTREME RIGHT. Similarly, in the naturalist/fundamentalist distinction between the ears and the heart, the former are identifiable with noumenal not-self subjectivity, and hence the alpha Extreme Left, while the latter are identifiable with noumenal self subjectivity, and hence the omega Extreme Right.

3. ALPHA RIGHT VIS-À-VIS OMEGA LEFT. Likewise, in the materialist/nonconformist distinction between the tongue and the brain, the former is identifiable with phenomenal not-self objectivity, and hence the alpha Right, while the latter is identifiable with phenomenal self subjectivity, and hence the omega Left.

4. ALPHA LEFT VIS-À-VIS OMEGA RIGHT. Finally, in the realist/humanist distinction between the flesh and the womb, the former is identifiable with phenomenal not-self subjectivity, and hence the alpha Left, while the latter is identifiable with phenomenal self objectivity, and hence the omega Right.

CYCLE 49

1. BRIGHTNESS VIS-À-VIS LIGHTNESS. To contrast the alpha-most to alpha-least extreme right-wing nature of the Clear/Unclear Brightness (Light) of the Void (in both external and internal manifestations) with the omega-least to omega-most extreme left-wing nature of the Holy/Unholy Lightness (Spirit) of Heaven (in both external and internal manifestations).

2. HOTNESS VIS-À-VIS BADNESS. To contrast the alpha-most to alpha-least extreme left-wing nature of the Clear/Unclear Hotness (Fire) of Time with the omega-least to omega-most extreme right-wing nature of the Holy/Unholy Badness (Soul) of Hell.

3. COLDNESS VIS-À-VIS GOODNESS. To contrast the alpha-most to alpha-least right-wing nature of the Clear/Unclear Coldness (Ice) of Volume with the omega-least to omega-most left-wing nature of the Holy/Unholy Goodness (Mind) of Purgatory.

4. DARKNESS VIS-À-VIS HEAVINESS. To contrast the alpha-most to alpha-least left-wing nature of the Clear/Unclear Darkness (Soil) of Mass with the omega-least to omega-most right-wing nature of the Holy/Unholy Heaviness (Womb) of the World.

CYCLE 50

1. FASCISM AND TRANSCENDENTALISM. From the extreme right-wing negative noumenal objectivity of fascism to the extreme left-wing positive noumenal subjectivity of transcendentalism, as from the eyes to the lungs, light to air.

2. COMMUNISM AND FUNDAMENTALISM. From the extreme left-wing negative noumenal subjectivity of communism to the extreme right-wing positive noumenal objectivity of fundamentalism, as from the ears to the heart, fire to blood.

3. PARLIAMENTARIANISM AND NONCONFORMISM. From the right-wing negative phenomenal objectivity of parliamentarianism to the left-wing positive phenomenal subjectivity of nonconformism, as from the tongue to the brain, water to thought.

4. REPUBLICANISM AND HUMANISM. From the left-wing negative phenomenal subjectivity of republicanism to the right-wing positive phenomenal objectivity of humanism, as from the flesh to the womb, earth to sperm.

CYCLE 51

1. SUPERFEMININITY VIS-À-VIS SUPERMASCULINITY. To contrast the superfemininity of the objective noumenal not-self with the supermasculinity of the subjective noumenal self, Devil with God, antispirit with spirit.

2. ALPHA/OMEGA SUBMASCULINITY. To contrast the alpha submasculinity of the subjective noumenal not-self with the omega submasculinity of the objective noumenal self, beast with warrior, antisoul with soul.

3. ALPHA/OMEGA MASCULINITY. To contrast the alpha masculinity of the objective phenomenal not-self with the omega masculinity of the subjective phenomenal self, sinner with saint, antimind with mind.

4. ALPHA/OMEGA FEMININITY. To contrast the alpha femininity of the subjective phenomenal not-self with the omega femininity of the objective phenomenal self, whore with angel, anti-id with id.

CYCLE 52

1. SPATIAL/SPACED SPACE. To distinguish between the spatial Space of antispirit (light) and the spaced Space of spirit (breath cycle), whether external or internal.

2. SEQUENTIAL/REPETITIVE TIME. To distinguish between the sequential Time of antisoul (fire) and the repetitive Time of soul (heartbeat), whether external or internal.

3. VOLUMETRIC/VOLUMINOUS VOLUME. To distinguish between the volumetric Volume of antimind (ice) and the voluminous Volume of mind (bookish thoughts), whether external or internal.

4. MASSED/MASSIVE MASS. To distinguish between the massed Mass of the anti-id (soil) and the massive Mass of the id (pregnant womb), whether external or internal.

CYCLE 53

1. MASS/TIME ATTRACTIONS. Mass is attracted towards Time, and Volume towards Space. Hence the attraction, negatively, of massed Mass towards sequential Time on the one hand, but the attraction, positively, of massive Mass towards repetitive Time on the other hand - the former alpha subjective, the latter omega objective.

2. VOLUME/SPACE ATTRACTIONS. Likewise, the attraction, negatively, of volumetric Volume towards spatial Space on the one hand, but the attraction, positively, of voluminous Volume towards spaced Space on the other hand - the former alpha objective, the latter omega subjective.

3. POLITICAL LEFT AND RELIGIOUS RIGHT. The negative attraction of the republican Left towards the communist Far Left is objectively paralleled by the positive attraction of the humanist Right towards the fundamentalist Far Right.

4. POLITICAL RIGHT AND RELIGIOUS LEFT. Similarly, the negative attraction of the parliamentary Right towards the fascist Far Right is subjectively paralleled by the positive attraction of the nonconformist Left towards the transcendentalist Far Left.

CYCLE 54

1. BRITAIN AND IRELAND. Whereas Britain is broadly politically Right (liberal parliamentarianism) and religiously Left (Protestant nonconformism), Ireland, by contrast, is broadly politically Left (social republicanism) and religiously Right (Catholic humanism).

2. CATHOLIC NONCONFORMISM. Although the voluminous Volume of nonconformism tends towards the spaced Space of transcendentalism, as from the religious Left to the religious Extreme Left, or the Son to the Holy Spirit, it should not be inferred that this implies a special predilection on the part of Protestantism towards transcendentalism. On the contrary, it is the nonconformism (prayer) of Catholicism which is most orientated towards the heavenly Beyond and the possibility, in consequence, of an extreme left-wing religious alternative to Christianity. For, despite its indubitably populist conservatism, Catholicism still opens out, through prayerful nonconformism, towards a properly spiritual salvation in the heavenly Beyond, turning its back, in the process, on the massive-Mass-to-repetitive-Time attraction which leads from the Mother to the Father in due fundamentalist fashion, the heart duly eclipsing the womb.

3. PROTESTANT NONCONFORMISM. Only an anti-Catholic reductionist of overly Protestant tendency would seek to reduce Catholicism to a Mass/Time fatality on the basis of its 'Heathen' populism, overlooking the Volume/Space relationship which characterizes its properly Christian dimension, a dimension as nonconformist/transcendentalist as the popular dimension 'lower down' is humanist/fundamentalist. No, such populism does not exclude the truly Christian alternative but, rather, extends Christianity to the masses, both male and, especially, female, who would otherwise be overlooked and scorned ... as, unfortunately, tends to the case with Protestant nonconformism, particularly in its overly masculine or purgatorial manifestations, as in Puritanism and Presbyterianism. However that may be, it is more damaging to exclude the masses from religion than to embrace them on a 'pseudo-Christian' basis via Mass and Time; for Christianity is not intended to be a specifically middle-class religion. Yet the 'nonconformism' of Protestantism does not lead 'over the moon', in a Saturn-oriented bias for transcendentalist Space but, on the contrary, either remains loyal to the intellect per se, as in the strictly voluminous case of Puritanism (the Son), with its epistolary New-Testament bias towards writing, or 'bovaryizes' the intellect towards Time, as in the case of the rather more patriarchal Presbyterianism ... with its poetical Old-Testament bias towards reading, or, alternatively, towards Mass, as in the case of Anglicanism ... with its dramatic bias towards speaking, so that quasi-emotional (the Father) and quasi-sensual (the Mother) modes of intellectual devotion tend to be the prevailing norms, and things either remain at an overworldly/netherworldly remove from the possibility of spiritual salvation or, worse again, 'bog down' in the World, where they tend to glorify what is Heathen to the detriment of all that is Christian, the dramatic taking precedence, through the Mother, over the poetic and the epistolary, as in the strictly Anglican mode of nonconformism. Only the quasi-spiritual 'bovaryization' of the intellect through prayer actually leads the mind towards spaced Space, and this tends to be the mode of nonconformism one would most readily associate with Catholicism, which is arguably more mindful of the Beyond than its superficially more nonconformist detractors would allow!

4. UNIVERSALITY OF ETERNAL LIFE. Yet, that said, there is still a significant distinction between the 'spirituality' of the grave and the spirituality, or, rather, universality, of Eternal Life ... the other side of Christendom, as espoused by me with regard to 'Kingdom Come'. This latter is not so much beyond prayer/contemplation in the cerebral afterlife of the grave ... as antithetical to emotionality in the meditative calm of pure transcendentalism, which is as religiously extreme left wing as it is possible to be, the joyful liberation of the noumenally saved spirit in the holiness of universal Heaven.

CYCLE 55

1. BRAIN/MIND DISTINCTIONS. To distinguish, further to my previous theorizing on the subject, between the old brain and the old mind on the one hand, and between the new brain and the new mind on the other hand, conceiving of the old brain as host to elemental/molecular particle elements, the old mind as host to molecular/elemental wavicle elements, the new brain as host to elemental/molecular particle elementinos, and the new mind as host to molecular/elemental wavicle elementinos.

2. PHOTON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Thus the alpha-most elemental photon particles and the alpha-more (relative to most) molecular photon particles of the objective noumenal not-self (eyes) would appertain to the old brain, whereas the alpha-less (relative to least) molecular photon wavicles and the alpha-least elemental photon wavicles of the objective noumenal not-self would appertain to the old mind.

3. PHOTINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental photino particles and the omega-less (relative to least) molecular photino particles of the subjective noumenal self (lungs) would appertain to the new brain, whereas the omega-more (relative to most) molecular photino wavicles and the omega-most elemental photino wavicles of the subjective noumenal self would appertain to the new mind.

4. PROTON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Likewise, the alpha-most elemental proton particles and the alpha-more (relative to most) molecular proton particles of the subjective noumenal not-self (ears) would appertain to the old brain, whereas the alpha-less (relative to least) molecular proton wavicles and the alpha-least elemental proton wavicles of the subjective noumenal not-self would appertain to the old mind.

5. PROTINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental protino particles and the omega-less (relative to least) molecular protino particles of the objective noumenal self (heart) would appertain to the new brain, whereas the omega-more (relative to most) molecular protino wavicles and the omega-most elemental protino wavicles of the objective noumenal self would appertain to the new mind.

6. NEUTRON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Likewise, the alpha-most elemental neutron particles and the alpha-more (relative to most) molecular neutron particles of the objective phenomenal not-self (tongue) would appertain to the old brain, whereas the alpha-less (relative to least) molecular neutron wavicles and the alpha-least elemental neutron wavicles of the objective phenomenal not-self would appertain to the old mind.

7. NEUTRINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental neutrino particles and the omega-less (relative to least) molecular neutrino particles of the subjective phenomenal self (brain) would appertain to the new brain, whereas the omega-more (relative to most) molecular neutrino wavicles and the omega-most elemental neutrino wavicles of the subjective phenomenal self would appertain to the new mind.

8. ELECTRON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Finally, the alpha-most elemental electron particles and the alpha-more (relative to most) molecular electron particles of the subjective phenomenal not-self (flesh) would appertain to the old brain, whereas the alpha-less (relative to least) molecular electron wavicles and the alpha-least elemental electron wavicles of the subjective phenomenal not-self would appertain to the old mind.

9. ELECTRINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental electrino particles and the omega-less (relative to least) molecular electrino particles of the objective phenomenal self (womb) would appertain to the new brain, whereas the omega-more (relative to most) molecular electrino wavicles and the omega-most elemental electrino wavicles of the objective phenomenal self would appertain to the new mind.

CYCLE 56

1. OLD/NEW BRAIN AND MIND DICHOTOMY BETWEEN ELEMENTS/ELEMENTINOS. Hence we can distinguish, it seems to me, the elements from the elementinos on the basis of an old and/or new brain/mind dichotomy, with particle/wavicle elements appertaining to the old brain/mind, but particle/wavicle elementinos appertaining, by contrast, to the new brain/mind.

2. ELEMENTS VIS-À-VIS ELEMENTINOS IN BOTH PHYSIOLOGICAL AND PSYCHOLOGICAL MODES. Thus it should follow that elements, or the larger particles/ wavicles, will always appertain to the old brain/mind, whereas elementinos, or the smaller particles/wavicles, will always appertain to the new brain/mind.

3. STATE/CHURCH PARALLELS. Particle elements/ elementinos stand to wavicle elements/elementinos pretty much as the State to the Church, whether on the 'particle/wavicle' terms of the old brain/mind, or on the 'particle/wavicle' terms of the new brain/mind, wherein we can envisage a presidential/messianic as opposed to a monarchic/papal distinction. For whereas the 'particle/ wavicle' elements of the old brain/mind would indeed suggest an unconstitutional distinction between autocratic forms of State and Church, the 'particle/wavicle' elementinos of the new brain/mind would suggest the attainment of a constitutional distinction between democratic forms of State and Church - this latter only likely to reach full maturity, so I contend, on the basis of religious sovereignty for the People and the consequent establishment, following a majority democratic mandate, of what I am apt to term a Social Theocratic/Transcendentalist Centre, commensurate with 'Kingdom Come'.

CYCLE 57

1. THE NATURE OF DEATH. It is said that, at death, one 'gives up the ghost'. But what is this 'ghost' one 'gives up', if not one's breathing of the air that keeps one alive? Thus, at death, one ceases to breathe and loses consciousness ... only to be taken over, slowly but surely, by the unconscious, with its 'inner light'. For, assuredly, that which replaces the 'ghost' of one's spiritual breathing can only be a light, since light thrives in a vacuum and, besides, death is normally followed - at any rate traditionally - by burial, which brings one's corpse more under the influence of the earth's core. Now the earth's core is a kind of inner light compared with the external light, for example, of the sun or, more completely, the cosmos in general. Thus to die is effectively to succumb, following loss of consciousness, or the 'ghost', to the earth's core and sink back, via chemical changes in the brain, into the visionary unconscious. It is not, I repeat not, to experience a higher spiritual plane, as though spirituality had anything to do with the inner light of a visionary afterlife! Rather, it is to fail from a Christian standpoint, the standpoint, we may believe, of spiritual peace, and embrace not the Holy Ghost, still less the Son (Christ), but a condition closer, in effect, to the Mother, since a return, in more than a simple physical sense, to 'Mother Earth'. Can one therefore look upon this condition as a sort of spiritual Beyond? Is it not, rather, a kind of visionary Beneath? A condition less Christian than Heathen in its visionary unfolding? For one has already 'given up the ghost', and thus ceased to lead anything approximating to a spiritual life. One has lost one's consciousness in the process, becoming, thereafter, a plaything of the unconscious, the visionary essence of which, being internal, is closer to 'Mother Earth' than ever it is to 'Father Heaven' or, rather, 'Hell' (given that Heaven is the spiritual 'peace' of the Holy Ghost which follows upon the purgatorial 'understanding' of the Son). If one does not exactly return to one's 'Fatherly Maker' in the solar/stellar context of the outer light (though cremation would be an equivalent phenomenon, as, more barbarously, would having been blown-up in a war or whatever), one has assuredly returned to one's 'Motherly Maker' in the mundane context of the inner light, and thus ceased to have anything to do with either the Son or the Holy Ghost, the intellectual understanding or the spiritual peace that lies beyond it in what is truly the 'Kingdom of Heaven'. One has, I repeat, failed as a Christian, ceased to be Christian, and become, instead, a heathenistic corpse. So much for the 'spirituality of the grave', the 'afterlife' of posthumous visionary experience which many people, and not a few clergymen, would be only too ready to mistake for Heaven! Alas, it would be nearer the truth to say that there had been more Heaven in life, whilst one was yet breathing, than can ever be found in the grave!

2. SUPERHUMAN CREATION. Only, however, with the establishment, under Messianic auspices, of 'Kingdom Come' ... will there be any real prospect of Heaven ... as a truly spiritual condition both dependent upon and inseparable from the air one breathes or, rather, that post-human life forms would breathe ... as man was transmuted forwards, little by little, from a human creature capable of spirituality who nevertheless dies ... to a superhuman one who won't die ... because his brain will be artificially supported and just as artificially sustained.

3. MILLENNIAL BEYOND. Yes, only in 'Kingdom Come' could there be such a thing as Eternal Life, the life of a life form that does not and cannot die because it lives on a largely artificial plane ... above the mortality of the flesh and its sinful/heathen shortcomings. Call it superman, superbeing, suprabeing, ultrabeing, or all four ... in successively more advanced stages of post-human, even post-cyborg, Eternal Life, the life of the millennial Beyond, wherein spirituality will peak at an all-time high of maximum joy in the lightness of the Holy Spirit of Heaven. Backbrain collectivizations, right-midbrain collectivizations, left-midbrain collectiviza-tions, and, finally, forebrain collectivizations ... of ever-more evolving/evolved post-human life? That is conceivably the kind of prospect which lies in store for humanity in the millennial Beyond ... of 'Kingdom Come'. That is what, amongst other things, the Second Coming has to offer those who, mindful of the Heathen fate in store for those who die, yearn prayerfully for a better world to come, a world in which, ultimately, there is no death, as people know it, but only Eternal Life, the life of the spirit, of superconscious mind, at one, via the forebrain, with the air it breathes and/or has pumped into it in the blessed peace of ultimate salvation.

CYCLE 58

1. SUPERCHRISTIAN BEYOND. Since I tend to identify 'Kingdom Come' with Social Transcendentalism, and that, in turn, with Superchristianity, I should like to clarify my position in relation to the Social Transcendentalist alternative to the World and its Heathen afterlife (inner light). As the reader may recall from previous texts, I divide the Superchristian Beyond, as it were, into three parts, deities, stages, tiers, or whatever one would like to call its equivalents to the Christian Trinity, meaning the strictly Catholic triad of the Blessed Virgin, the Christ Child, and the Holy Ghost. These Superchristian equivalents, by contrast, are the Mary Child, the Second Coming, and the Holy Spirit of Heaven, and whereas the first is subfeminine, the second is quasi-supermasculine (from a masculine standpoint), and the third properly supermasculine, the supermasculinity of the superman. Actually, the third part of the Superchristian triad is or has the capacity to become rather more than that, but, for the time being, it will suffice to think of it in supermasculine terms.

2. SUBFEMININE NADIR. Now if the subfeminine is regarded as the nadir or basis of our Superchristian 'Kingdom of Heaven', then the supermasculine is very firmly its zenith or apex, the most genuinely heavenly mode of divine redemption, while the quasi-supermasculine plane of the Second Coming, which would be broadly intellectual in a contemplation-inducing fashion, is intermediate between these two extremes - the one below and the other above. In fact, there is also another dimension to each of these Superchristian planes, but, since it is secondary, I shall refrain from elaborating on it at present. What I shall elaborate on, however, is the relationship between each of these planes and their cultural corollaries, as well as attempt to clarify, once again, the concept of 'resurrecting the Dead'. For the 'resurrection of the Dead' is crucial to the establishment of 'Kingdom Come', even though its interpretation can only be loosely applied to 'the Dead' as such, since what is dead is dead and subject, as we have seen, to decomposition. All it really means, this phrase, is the resurrection, through legalization, of the inner light of the cerebral afterlife on the basis of synthetic hallucinogens like LSD, which are less spiritual than visionary and therefore eminently suited, so I contend, to fill the role of an artificial alternative to 'Mother Earth', an alternative which is only truly possible to a people who have died to the World the better to be reborn into the Social Transcendentalist Beyond, renouncing 'sins of the World' in order to embrace the grace of religious sovereignty, with its Superchristian 'rights'. Thus until one has democratically died to the World via the Second Coming, one cannot legally enter the 'Kingdom of Heaven', not even at its nadir in what I contend would be a broadly subfeminine realm of artificial visionary experience. For LSD trips, for example, in resurrecting the inner light on visionary terms, correspond to the subfeminine ... as the basis upon which to advance humility for the subfeminine Redeemed, all those who, in superfeminine contexts, would otherwise be the victims of personality and thus given, through optical allure, to the outer light. Such a diabolic situation, so characteristic of the superfeminine, is precisely what LSD trips, or hallucinogenic enlightenment, would be designed to save women from ... in order that they may be saved to ... the visionary humility of the Inner Light, and thus become angelic in their subfeminine redemption. Hence LSD is not for supermen ... so much as their subfemale counterparts in 'Kingdom Come', whose appreciation of what is effectively a synthetic parallel to the inner light of 'Mother Earth' could only be greater, bearing in mind the bias of women, necessarily more superficial than men, for visionary appearances as opposed to spiritual essences. The angelic subwoman will consequently be someone for whom the humility-inducing inner light of LSD, or some such synthetic hallucinogen, is a guarantor of eternal salvation from the diabolical threat of resurgent personality, rooted, superheathenly, in the outer light. She will be a committed Superchristian.

3. PSEUDO-SUPERMEN. Yet there will be males whose closeness, culturally and temperamentally, to the subwomen ... would preclude one from regarding them as properly supermasculine. Males, I mean, who would be, at best, pseudo-supermasculine in their cultural propinquity with these subfeminine females, and for them the appropriate 'drug' in 'Kingdom Come' would be cocaine or, at any rate, something that requires to be sniffed/snorted as opposed to swallowed. For such a nasal method of drug consumption is assuredly closer to the spirit than to the id, closer to the superconscious than to the unconscious, and therefore more masculine than feminine. Nevertheless, its usage implies recourse to a higher mode of the inner light ... such that removes it, in some degree, from the fieriness of the earth's molten core without entirely bringing it into harmony with the lightness of the air's space. Hence its propinquity to the subfeminine obliges one to regard it in a pseudo-supermasculine light, and to conceive of it as a secondary dimension to what would properly be affiliated to the Mary Child. Yet such a dimension must also be legislated for, and consequently it would be no less necessary to legalize cocaine, or some derivative thereof, than LSD ... come the official establishment, under Messianic auspices, of 'Kingdom Come'. For a people who had democratically opted to die to the flesh of 'worldly sin' would have every right to the inner light of otherworldly grace. Such grace precludes the existence of punishment, or penalties for criminal wrongdoing, and therefore the decriminalization of drugs would be a matter of divine necessity in 'Kingdom Come', if graceful people, or those who, constituting a majority, had democratically opted for religious sovereignty, were not to be regarded as criminals and duly punished from a less than heavenly viewpoint, the viewpoint of a Superheathen dispensation. For whereas sin is Christian and grace ... Superchristian, crime is Heathen and punishment ... Superheathen, and nothing Superheathen, much less Heathen or Christian, could expect to find favour in a Superchristian civilization.

CYCLE 59

1. INTERMEDIATE REALM. Now if LSD-induced humility is to be regarded as the nadir of 'Kingdom Come', or of an avowedly Superchristian civilization run on Social Transcendentalist lines, then what may be called VDU-induced intellectuality ... should be regarded as germane to an intermediate realm lying in-between the humility of the Mary Child and the universality of the Holy Spirit of Heaven. Such an intermediate realm would approximate to the second deity of our Superchristian triad, viz. the Second Coming, and could be conceived of as standing in a sort of purgatorial light vis-à-vis the Superchristian nadir down below in the subfeminine depths, and the Superchristian zenith up above in the supermasculine heights, a light, I mean, which would enable us to regard it as serving, in addition to the strictly purgatorial, a dual purpose, both in terms of its relationship to 'the below' and to 'the above'. In the first case, that of its relationship to subfeminine humility, it would be concerned to deliver a poetical impression. In the second case, that of its relationship to supermasculine universality, it would be concerned to deliver a philosophical impression. In between, would come the strictly purgatorial realm of a fictional impression ... also delivered via VDU.

2. SECOND TIER OF 'KINGDOM COME'. Thus the second tier of 'Kingdom Come' would be divisible between a quasi-subfeminine context of abstract superpoems, which formerly Christic females could be expected to find it congenial to contemplate, and, above this, an androgynous context of avant-garde fiction ... likely to appeal to both genders, and, finally, a quasi-supermasculine context of transcendental philosophy (theosophy), such that only the most Heaven-oriented of formerly Christic males could be expected to appreciate, all aspects of this second tier deriving from my oeuvre (for I am, after all, the self-proclaimed 'literary' Second Coming), and existing on computer disc (both hard and soft) for VDU appreciation.

3. SUPERCHRISTIAN PURGATORY. Thus whereas the first tier of our projected Superchristian civilization could be regarded as being especially applicable to formerly Superheathen females, the second tier would have more relevance to formerly Christian (Catholic) persons, irrespective of gender, given its intellectual rather than visionary essence. It would, as I say, constitute a kind of Superchristian Purgatory, in which one could dally or from which one could either regress or progress towards the Superchristian extremes. Again, its division is largely gender-based, since the poetic/philosophic extreme division is of a character that would tend to condition either humility or universality, but in a way, relative to the mind, that was rather more 'middle class' than either 'lower class' or 'upper class', as befitting an intellectual middle-ground (never more strictly 'middle class' than in the fictional context) lying in-between visionary and spiritual extremes, a sort of mesamorphic plane in between endomorphic (below) and ectomorphic (above) planes, whose cultural appeal could only be rather more for 'intellectuals' than for 'the sensual' or 'the spiritual'.

4. DRUG CORRELATIONS OF SECOND TIER. However that may be, such an intermediate plane would initially be open to all former Christians, who would subsequently discover whether they were meant to regress down via poetry, remain in Purgatory with fiction, or progress up via philosophy. Probably those whose drug bias was for heroin would feel more at home there than in the visionary or spiritual realms of 'the below' and 'the above', since a correlation indubitably exists, at this computerized level of literature, between fiction and heroin, not to mention poetry and hashish, just as, traditionally, correlations would have existed between book fiction and alcohol, and book poetry and tobacco, which is to say, between 'water' in relation to the intellect and 'fire' in relation to the soul. Now although it would be better for people not to inject or smoke, those who habitually do so would find the second tier of 'Kingdom Come' more to their tastes than either of the other tiers, bearing in mind its purgatorial essence, and could be expected to dally there until such time, if ever, as they were ripe for the 'visionary below' or the 'spiritual above'.

5. INTELLECTUAL EMPHASIS OF SECOND TIER. One could not, in the event of legalizing LSD and cocaine, reasonably discriminate against hashish and heroin, thereby criminalizing their use. For virtually all spectra of human life have to be accounted for ... even when there is a specific bias for one spectrum rather than another, and in 'Kingdom Come', which is a context of grace, it would not be feasible to discriminate against one category of drug user for the sake of another, particularly in view of the fact that each category has its specific cultural niche, whether vis-à-vis the outer light, the outer spirit or, as in the case of LSD, the inner light. Nevertheless the principal emphasis in the second tier of our Superchristian civilization must be intellectual, with drugs subsidiary to the prevailing element of computerized graphics/texts. In fact, those who were overly given to smoking and/or injecting (not to mention the far greater number of persons coming across from Christian sin whose preferred 'drugs' were tobacco or alcohol, and who would therefore exist in an obsolescent relationship, drug-wise, to VDU literature) would not be encouraged to attend the second-tier Centres at the same time/day as their more puritanical counterparts or, at the very least, would have to contemplate/read in a separate section of the Superchristian Purgatory than those entitled to philosophy, thus precluding the sort of inconvenience to the latter which could arise from having drug users in their midst. Yet no-one need feel pressurized to smoke and/or inject fiery/watery drugs just because they were available or, at any rate, legal, albeit on a strictly non-commercial basis. Quite the contrary, the pressure will rather be on those who do so either to quit using them altogether or, failing that, regress to the use of LSD or cocaine instead, with, in the first instance, the reward of philosophical study and the option, thereafter, of progressing-on up to the spiritual realm, and, in the second instance, the reward of regressing-back down to the visionary realm - the former from VDU philosophy to transcendental meditation, the latter from VDU poetry to hallucinogenic contemplation.

6. 'THREE IN ONE'. Thus one should distinguish between a kind of Father - Son - Holy Ghost (Three-in-One) of the second tier of 'Kingdom Come', as between VDU poetry - fiction - philosophy, or hashish - heroin - puritanical abstinence, this latter alone commensurate with the study of my philosophy, and thus a prerequisite of subsequent progress to the meditative tier above. Conversely, a tobacco-smoking habit would automatically qualify one for admission to the poetry section, whilst an alcohol-drinking habit would just as automatically lead to the fiction section, a combination of smoking and drinking (as of doping and injecting) entitling one to alternate/choose between the two sections, but not permitting one access to the third section. For people should be judged according to their drug habits, with those who smoke being foregone candidates for the poetry section, those who drink being foregone candidates for the fiction section, and those who neither drink nor smoke being qualified for the philosophy section.... This does not mean to say that they would have to read philosophy in preference to poetry or fiction, but, rather, have that option, whereas the rest of formerly Christian humanity would not have the philosophy option until such time as they had learnt to dispense with tobacco and alcohol and/or hashish and heroin, after the fashion of proto-transcendentalists. Actually, those who smoked and/or drank would be advised to gravitate, in 'Kingdom Come', to hashish and/or heroin instead, in order to come into line, as it were, with the VDU-based medium of computer literature, thereby abandoning something more relevant to books and the 'open' commercial societies of the Christian/Heathen past. Though anyone who could give-up smoking or drinking anyway need not feel obliged to dope or inject instead, but would be entitled to gravitate to the philosophy section as a prerequisite of subsequent spiritual progress.

CYCLE 60

1. THIRD TIER OF 'KINGDOM COME'. Just as Superheathen females would be the principal candidates for the subfeminine humility of the first tier of 'Kingdom Come', so Superheathen males would be the principal candidates for the supermasculine universality of its third, and highest, tier, namely that of the Holy Spirit of Heaven, in what would be a context largely, if not exclusively, given to meditation. However, as in the case of the first tier of our projected triadic Beyond, there would be a primary and a secondary form of the universality to which it aspires, a distinction, in other words, between the properly supermasculine meditation of air-breathing calmness, and what could be called a pseudo-subfeminine context of yoga posturings and/or aerobics, the former reserved for males and the latter for females whose entitlement to the third tier ... would be premised on the basis of a long-term commitment to yogic practices, and who were, in any case, manifestly ectomorphic, or slender, in build, not to say, in a certain related sense, of an upper-class disposition. Thus just as certain males would be foregone candidates for the subfeminine tier of 'Kingdom Come' by dint of their cocaine habits, so there would be females who, for a variety of reasons, couldn't be regarded in a strictly subfeminine light, but had to be admitted to its third tier ... as a matter of moral necessity. Yet they would not, as pseudo-subwomen, be permitted to encroach upon the transcendental meditation of their supermasculine counterparts, but would be confined to a separate section of the third-tier Centres ... wherein their more bodily approach to transcendentalism could be conducted at a discreet remove from those for whom any physical work-outs or yogic posturings would be completely irrelevant. For, in the final analysis, those 'higher' women would not be supermen but still fundamentally women, and no genuinely spiritual organization can afford to gloss over or underestimate the gender divide! There can be no amoral equalitarianism in 'Kingdom Come'. For men are of a physical and psychological disposition that can outstrip women in spiritual development, and if they are to progress towards the post-Human Millennium, they will certainly have to turn their back on women and get on with the morally more significant task of spiritual purification.

2. POSSIBILITY OF MOVEMENT. The sketch of 'Kingdom Come' outlined above, in all three tiers, should indicate the possibility of movement up and down the scale, so to speak, from one tier to another, since it is my belief that the initial judgements which will tend to consign people to one tier rather than another ... can be reversed, in the course of time, if there is sufficient evidence of a 'change of heart' or, more correctly, of a willingness to undergo a new lifestyle, for better or worse, on the part of those for whom confinement to any given tier could not be indefinitely sustained. Certainly, it is probable that a majority of those initially assigned to a particular tier ... would be unable or unwilling to move to another one, especially in the case of those for whom the inner light was the only viable option. Yet there must be an allowance made for exceptional circumstances, even for people who abuse their third-level entitlement to be 'kicked out of Heaven' to some inferior realm of 'Kingdom Come', so that there is both hope and fear, hope of being able to move up from below and fear, if insincere, of having to move down from above. Now especially in the purgatorial middle tier would there be the possibility of movement either way, depending upon one's entitlement and/or record. But, by and large, I envisage a situation whereby those in the bottom tier and those, by contrast, in the top one ... remain where they are ... in keeping with their contrary standings in humility and universality, subfemininity and supermasculinity. The movement either way would mostly come from pseudo-supermen moving up to the second tier in the event of 'kicking' their cocaine habit and, conversely, of pseudo-subwomen moving down to the second tier in the event of not pulling their aerobic weight, or whatever, in regard to the yogic exercises and posturings of their more bodily mode of transcendentalism, with the possibility, in both cases, of further movement up or down ... as and when circumstances permit. Certainly, the Mary Child and the Holy Spirit of Heaven will remain poles apart while there is a purgatorial intermediate realm of judgemental assessment to ensure that those whose entitlement to the one or the other is upheld for the sake of all that is genuinely good and holy. The context of the inner light below would not be allowed to encroach upon that of the inner spirit above, nor will subwomen, whatever their status, find any way of transforming themselves into supermen.

3. VIDEO ALTERNATIVE. In addition to the 'resurrection of the Dead' to the inner light of LSD/cocaine, the first tier of 'Kingdom Come' would be given to video, so that people could watch videos instead of tripping and/or snorting, and thus gradually gravitate to a context from which subsequent movement ... to the poetry and/or fiction sections of the computer-based second tier ... could be achieved. Yet such movement would presuppose the rejection of LSD and/or cocaine as a precondition of promotion to the purgatorial realm, as it were, of the Second Coming, and would also involve the rejection, at least in a Centrist context, of videos.

4. HOLOGRAPHIC STIMULUS. If the first tier is video-based and the second tier computer-based, then the third tier would have to be holography-based, with all manner of spiritually edifying holograms in situ to assist the devotee, whether pseudo-subfeminine or supermasculine, with her/his meditations. In fact, it is likely that the higher the plane of meditation, as in the genuinely supermasculine context, the more abstract and fewer in number would the holograms become, until, at the topmost level, they would scarcely figure at all, not even as a vehicle for spiritual sublimation. The true meditator would be beyond all visionary aids to the union of his self with the universal self in focused breath. He would be truly saved!

CYCLE 61

1. SENSE AND SENSIBILITY. To contrast idealism with transcendentalism, naturalism with fundamentalism, materialism with nonconformism, and realism with humanism ... on the basis of a distinction between sensuality and sensibility, elements and elementinos.

2. DEVOLVING WITHIN SPACE. To devolve from the sequential Space of the Clear Light of the Outer Void to the spatial Space of the Clear Light of the Inner Void via the massed Space of the Unclear Light of the Outer Void and the volumetric Space of the Unclear Light of the Inner Void.

3. EVOLVING WITHIN SPACE. To evolve from the repetitive Space of the Holy Spirit of Outer Heaven to the spaced Space of the Holy Spirit of Inner Heaven via the massive Space of the Unholy Spirit of Outer Heaven and the voluminous Space of the Unholy Spirit of Inner Heaven.

4. DEVOLVING WITHIN TIME. To devolve from the sequential Time of the Clear Fire of Outer Time to the spatial Time of the Clear Fire of Inner Time via the massed Time of the Unclear Fire of Outer Time and the volumetric Time of the Unclear Fire of Inner Time.

5. EVOLVING WITHIN TIME. To evolve from the repetitive Time of the Holy Soul of Outer Hell to the spaced Time of the Holy Soul of Inner Hell via the massive Time of the Unholy Soul of Outer Hell and the voluminous Time of the Unholy Soul of Inner Hell.

6. DEVOLVING WITHIN VOLUME. To devolve from the sequential Volume of the Clear Ice of Outer Volume to the spatial Volume of the Clear Ice of Inner Volume via the massed Volume of the Unclear Ice of Outer Volume and the volumetric Volume of the Unclear Ice of Inner Volume.

7. EVOLVING WITHIN VOLUME. To evolve from the repetitive Volume of the Holy Mind of Outer Purgatory to the spaced Volume of the Holy Mind of Inner Purgatory via the massive Volume of the Unholy Mind of Outer Purgatory and the voluminous Volume of the Unholy Mind of Inner Purgatory.

8. DEVOLVING WITHIN MASS. To devolve from the sequential Mass of the Clear Soil of Outer Mass to the spatial Mass of the Clear Soil of Inner Mass via the massed Mass of the Unclear Soil of Outer Mass and the volumetric Mass of the Unclear Soil of Inner Mass.

9. EVOLVING WITHIN MASS. To evolve from the repetitive Mass of the Holy Id of the Outer World to the spaced Mass of the Holy Id of the Inner World via the massive Mass of the Unholy Id of the Outer World and the voluminous Mass of the Unholy Id of the Inner World.

CYCLE 62

1. PHOTON DEVOLUTION. To devolve from the sequential Space of elemental photon particles to the spatial Space of elemental photon wavicles via the massed Space of molecular photon particles and the volumetric Space of molecular photon wavicles.

2. PHOTINO EVOLUTION. To evolve from the repetitive Space of elemental photino particles to the spaced Space of elemental photino wavicles via the massive Space of molecular photino particles and the voluminous Space of molecular photino wavicles.

3. PROTON DEVOLUTION. To devolve from the sequential Time of elemental proton particles to the spatial Time of elemental proton wavicles via the massed Time of molecular proton particles and the volumetric Time of molecular proton wavicles.

4. PROTINO EVOLUTION. To evolve from the repetitive Time of elemental protino particles to the spaced Time of elemental protino wavicles via the massive Time of molecular protino particles and the voluminous Time of molecular protino wavicles.

5. NEUTRON DEVOLUTION. To devolve from the sequential Volume of elemental neutron particles to the spatial Volume of elemental neutron wavicles via the massed Volume of molecular neutron particles and the volumetric Volume of molecular neutron wavicles.

6. NEUTRINO EVOLUTION. To evolve from the repetitive Volume of elemental neutrino particles to the spaced Volume of elemental neutrino wavicles via the massive Volume of molecular neutrino particles and the voluminous Volume of molecular neutrino wavicles.

7. ELECTRON DEVOLUTION. To devolve from the sequential Mass of elemental electron particles to the spatial Mass of elemental electron wavicles via the massed Mass of molecular electron particles and the volumetric Mass of molecular electron wavicles.

8. ELECTRINO EVOLUTION. To evolve from the repetitive Mass of elemental electrino particles to the spaced Mass of elemental electrino wavicles via the massive Mass of molecular electrino particles and the voluminous Mass of molecular electrino wavicles.

CYCLE 63

1. IDEALIST DEVOLUTION. To devolve from the naturalist idealism in elemental photon particles of the Clear Light of the Outer Void to the idealist idealism in elemental photon wavicles of the Clear Light of the Inner Void via the realist idealism in molecular photon particles of the Unclear Light of the Outer Void and the materialist idealism in molecular photon wavicles of the Unclear Light of the Inner Void.

2. TRANSCENDENTALIST EVOLUTION. To evolve from the fundamentalist transcendentalism in elemental photino particles of the Holy Spirit of Outer Heaven to the transcendentalist transcendentalism in elemental photino wavicles of the Holy Spirit of Inner Heaven via the humanist transcendentalism in molecular photino particles of the Unholy Spirit of Outer Heaven and the nonconformist transcendentalism in molecular photino wavicles of the Unholy Spirit of Inner Heaven.

3. NATURALIST DEVOLUTION. To devolve from the naturalist naturalism in elemental proton particles of the Clear Fire of Outer Time to the idealist naturalism in elemental proton wavicles of the Clear Fire of Inner Time via the realist naturalism in molecular proton particles of the Unclear Fire of Outer Time and the materialist naturalism in molecular proton wavicles of the Unclear Fire of Inner Time.

4. FUNDAMENTALIST EVOLUTION. To evolve from the fundamentalist fundamentalism in elemental protino particles of the Holy Soul of Outer Hell to the transcendentalist fundamentalism in elemental protino wavicles of the Holy Soul of Inner Hell via the humanist fundamentalism in molecular protino particles of the Unholy Soul of Outer Hell and the nonconformist fundamentalism in molecular protino wavicles of the Unholy Soul of Inner Hell.

5. MATERIALIST DEVOLUTION. To devolve from the naturalist materialism in elemental neutron particles of the Clear Ice of Outer Volume to the idealist materialism in elemental neutron wavicles of the Clear Ice of Inner Volume via the realist materialism in molecular neutron particles of the Unclear Ice of Outer Volume and the materialist materialism in molecular neutron wavicles of the Unclear Ice of Inner Volume.

6. NONCONFORMIST EVOLUTION. To evolve from the fundamentalist nonconformism in elemental neutrino particles of the Holy Mind of Outer Purgatory to the transcendentalist nonconformism in elemental neutrino wavicles of the Holy Mind of Inner Purgatory via the humanist nonconformism in molecular neutrino particles of the Unholy Mind of Outer Purgatory and the nonconformist nonconformism in molecular neutrino wavicles of the Unholy Mind of Inner Purgatory.

7. REALIST DEVOLUTION. To devolve from the naturalist realism in elemental electron particles of the Clear Soil of Outer Mass to the idealist realism in elemental electron wavicles of the Clear Soil of Inner Mass via the realist realism in molecular electron particles of the Unclear Soil of Outer Mass and the materialist realism in molecular electron wavicles of the Unclear Soil of Inner Mass.

8. HUMANIST EVOLUTION. To evolve from the fundamentalist humanism in elemental electrino particles of the Holy Id of the Outer World to the transcendentalist humanism in elemental electrino wavicles of the Holy Id of the Inner World via the humanist humanism in molecular electrino particles of the Unholy Id of the Outer World and the nonconformist humanism in molecular electrino wavicles of the Unholy Id of the Inner World.

CYCLE 64

1. PRIMAL DOING VIS-À-VIS SUPREME BEING. To contrast the extreme right-wing status of primal doing with the extreme left-wing status of supreme being ... with regard to the noumenal distinction, relative to photons/photinos, between idealism and transcendentalism.

2. PRIMAL BEING VIS-À-VIS SUPREME DOING. To contrast the extreme left-wing status of primal being with the extreme right-wing status of supreme doing ... with regard to the noumenal distinction, relative to protons/protinos, between naturalism and fundamentalism.

3. PRIMAL GIVING VIS-À-VIS SUPREME TAKING. To contrast the right-wing status of primal giving with the left-wing status of supreme taking ... with regard to the phenomenal distinction, relative to neutrons/neutrinos, between materialism and nonconformism.

4. PRIMAL TAKING VIS-À-VIS SUPREME GIVING. To contrast the left-wing status of primal taking with the right-wing status of supreme giving ... with regard to the phenomenal distinction, relative to electrons/electrinos, between realism and humanism.

CYCLE 65

1. BEING AND CULTURE. To perceive a correlation between being and culture ... with regard to extreme left-wing subjectivity, whether primal or supreme.

2. DOING AND BARBARISM. To perceive a correlation between doing and barbarism ... with regard to extreme right-wing objectivity, whether primal or supreme.

3. GIVING AND CIVILIZATION. To perceive a correlation between giving and civilization ... with regard to right-wing objectivity, whether primal or supreme.

4. TAKING AND NATURE. To perceive a correlation between taking and nature ... with regard to left-wing subjectivity, whether primal or supreme.

CYCLE 66

1. NEGATIVE AND POSITIVE BARBARISM. The negative barbarism of primal doing vis-à-vis the positive barbarism of supreme doing, as regards idealism and fundamentalism, eyes and heart.

2. NEGATIVE AND POSITIVE CULTURE. The negative culture of primal being vis-à-vis the positive culture of supreme being, as regards naturalism and transcendentalism, ears and lungs.

3. NEGATIVE AND POSITIVE CIVILIZATION. The negative civilization of primal giving vis-à-vis the positive civilization of supreme giving, as regards materialism and humanism, tongue and womb.

4. NEGATIVE AND POSITIVE NATURE. The negative nature of primal taking vis-à-vis the positive nature of supreme taking, as regards realism and nonconformism, flesh and brain.

CYCLE 67

1. FEAR OF BARBARISM. Civilization, whether primal or supreme, lives in fear of barbarism, as crime fears punishment.

2. HOPE OF CULTURE. Nature, whether primal or supreme, lives in hope of culture, as sin hopes for grace.

3. BEHIND AND BEYOND. The barbarism of punishment lies behind the civilization of crime, whereas the culture of grace lies beyond the nature of sin.

4. FALL AND RISE. To fall from civilized politics/science to barbarous politics/science, as from (parliamentary) materialism to (fascist) idealism, but to rise from natural politics/science to cultural politics/science, as from (republican) realism to (communist) naturalism.

5. DAMNATION AND SALVATION. To be damned from civilized economics/religion to barbarous economics/ religion, as from (sensual) humanism to (emotional) fundamentalism, but to be saved from natural economics/ religion to cultural economics/religion, as from (prayerful) nonconformism to (meditative) transcendentalism.

6. BEGINNING AND END. From elemental photon particles to elemental photino wavicles, as from the Clear Light of the Outer Void to the Holy Spirit of Inner Heaven, the alpha-most idealism to the omega-most transcendentalism of science and religion respectively.

CYCLE 68

1. FROM SCIENTIFIC TO RELIGIOUS IDEALISM. To devolve from the scientific idealism of the Clear Light of the Outer Void to the religious idealism of the Clear Light of the Inner Void via the political idealism of the Unclear Light of the Outer Void and the economic idealism of the Unclear Light of the Inner Void, as from the elemental photon particles of sequential Space to the elemental photon wavicles of spatial Space via the molecular photon particles of massed Space and the molecular photon wavicles of volumetric Space.

2. FROM SCIENTIFIC TO RELIGIOUS TRANSCENDENTALISM. To evolve from the scientific transcendentalism of the Holy Spirit of Outer Heaven to the religious transcendentalism of the Holy Spirit of Inner Heaven via the political transcendentalism of the Unholy Spirit of Outer Heaven and the economic transcendentalism of the Unholy Spirit of Inner Heaven, as from the elemental photino particles of repetitive Space to the elemental photino wavicles of spaced Space via the molecular photino particles of massive Space and the molecular photino wavicles of voluminous Space.

3. FROM SCIENTIFIC TO RELIGIOUS NATURALISM. To devolve from the scientific naturalism of the Clear Fire of Outer Time to the religious naturalism of the Clear Fire of Inner Time via the political naturalism of the Unclear Fire of Outer Time and the economic naturalism of the Unclear Fire of Inner Time, as from the elemental proton particles of sequential Time to the elemental proton wavicles of spatial Time via the molecular proton particles of massed Time and the molecular proton wavicles of volumetric Time.

4. FROM SCIENTIFIC TO RELIGIOUS FUNDAMENTALISM. To evolve from the scientific fundamentalism of the Holy Soul of Outer Hell to the religious fundamentalism of the Holy Soul of Inner Hell via the political fundamentalism of the Unholy Soul of Outer Hell and the economic fundamentalism of the Unholy Soul of Inner Hell, as from the elemental protino particles of repetitive Time to the elemental protino wavicles of spaced Time via the molecular protino particles of massive Time and the molecular protino wavicles of voluminous Time.

5. FROM SCIENTIFIC TO RELIGIOUS MATERIALISM. To devolve from the scientific materialism of the Clear Ice of Outer Volume to the religious materialism of the Clear Ice of Inner Volume via the political materialism of the Unclear Ice of Outer Volume and the economic materialism of the Unclear Ice of Inner Volume, as from the elemental neutron particles of sequential Volume to the elemental neutron wavicles of spatial Volume via the molecular neutron particles of massed Volume and the molecular neutron wavicles of volumetric Volume.

6. FROM SCIENTIFIC TO RELIGIOUS NONCONFORMISM. To evolve from the scientific nonconformism of the Holy Mind of Outer Purgatory to the religious nonconformism of the Holy Mind of Inner Purgatory via the political nonconformism of the Unholy Mind of Outer Purgatory and the economic nonconformism of the Unholy Mind of Inner Purgatory, as from the elemental neutrino particles of repetitive Volume to the elemental neutrino wavicles of spaced Volume via the molecular neutrino particles of massive Volume and the molecular neutrino wavicles of voluminous Volume.

7. FROM SCIENTIFIC TO RELIGIOUS REALISM. To devolve from the scientific realism of the Clear Soil of Outer Mass to the religious realism of the Clear Soil of Inner Mass via the political realism of the Unclear Soil of Outer Mass and the economic realism of the Unclear Soil of Inner Mass, as from the elemental electron particles of sequential Mass to the elemental electron wavicles of spatial Mass via the molecular electron particles of massed Mass and the molecular electron wavicles of volumetric Mass.

8. FROM SCIENTIFIC TO RELIGIOUS HUMANISM. To evolve from the scientific humanism of the Holy Id of the Outer World to the religious humanism of the Holy Id of the Inner World via the political humanism of the Unholy Id of the Outer World and the economic humanism of the Unholy Id of the Inner World, as from the elemental electrino particles of repetitive Mass to the elemental electrino wavicles of spaced Mass via the molecular electrino particles of massive Mass and the molecular electrino wavicles of voluminous Mass.

CYCLE 69

1. DEVOLUTION OF THE OBJECTIVE NOUMENAL NOT-SELF (EYES). To devolve from the outer (particle) elementality of the objective noumenal not-self in relation to the backbrain to the inner (wavicle) elementality of the objective noumenal not-self in relation to the subconscious via the outer (particle) molecularity of the objective noumenal not-self in relation to the right midbrain and the inner (wavicle) molecularity of the objective noumenal not-self in relation to the unconscious, as from negative scientific barbarism in alpha-most primal doing to negative religious barbarism in alpha-least primal doing via negative political barbarism in alpha-more (relative to most) primal doing and negative economic barbarism in alpha-less (relative to least) primal doing.

2. EVOLUTION OF THE SUBJECTIVE NOUMENAL SELF (LUNGS). To evolve from the outer elementality of the subjective noumenal self in relation to the forebrain to the inner elementality of the subjective noumenal self in relation to the superconscious via the outer molecularity of the subjective noumenal self in relation to the left midbrain and the inner molecularity of the subjective noumenal self in relation to the conscious, as from positive scientific culture in omega-least supreme being to positive religious culture in omega-most supreme being via positive political culture in omega-less (relative to least) supreme being and positive economic culture in omega-more (relative to most) supreme being.

3. DEVOLUTION OF THE SUBJECTIVE NOUMENAL NOT-SELF (EARS). To devolve from the outer elementality of the subjective noumenal not-self in relation to the backbrain to the inner elementality of the subjective noumenal not-self in relation to the subconscious via the outer molecularity of the subjective noumenal not-self in relation to the right midbrain and the inner molecularity of the subjective noumenal not-self in relation to the unconscious, as from negative scientific culture in alpha-most primal being to negative religious culture in alpha-least primal being via negative political culture in alpha-more (relative to most) primal being and negative economic culture in alpha-less (relative to least) primal being.

4. EVOLUTION OF THE OBJECTIVE NOUMENAL SELF (HEART). To evolve from the outer elementality of the objective noumenal self in relation to the forebrain to the inner elementality of the objective noumenal self in relation to the superconscious via the outer molecularity of the objective noumenal self in relation to the left midbrain and the inner molecularity of the objective noumenal self in relation to the conscious, as from positive scientific barbarism in omega-least supreme doing to positive religious barbarism in omega-most supreme doing via positive political barbarism in omega-less (relative to least) supreme doing and positive economic barbarism in omega-more (relative to most) supreme doing.

5. DEVOLUTION OF THE OBJECTIVE PHENOMENAL NOT-SELF (TONGUE). To devolve from the outer elementality of the objective phenomenal not-self in relation to the backbrain to the inner elementality of the objective phenomenal not-self in relation to the subconscious via the outer molecularity of the objective phenomenal not-self in relation to the right midbrain and the inner molecularity of the objective phenomenal not-self in relation to the unconscious, as from negative scientific civilization in alpha-most primal giving to negative religious civilization in alpha-least primal giving via negative political civilization in alpha-more (relative to most) primal giving and negative economic civilization in alpha-less (relative to least) primal giving.

6. EVOLUTION OF THE SUBJECTIVE PHENOMENAL SELF (BRAIN). To evolve from the outer elementality of the subjective phenomenal self in relation to the forebrain to the inner elementality of the subjective phenomenal self in relation to the superconscious via the outer molecularity of the subjective phenomenal self in relation to the left midbrain and the inner molecularity of the subjective phenomenal self in relation to the conscious, as from positive scientific nature in omega-least supreme taking to positive religious nature in omega-most supreme taking via positive political nature in omega-less (relative to least) supreme taking and positive economic nature in omega-more (relative to most) supreme taking.

7. DEVOLUTION OF THE SUBJECTIVE PHENOMENAL NOT-SELF (FLESH). To devolve from the outer elementality of the subjective phenomenal not-self in relation to the backbrain to the inner elementality of the subjective phenomenal not-self in relation to the subconscious via the outer molecularity of the subjective phenomenal not-self in relation to the right midbrain and the inner molecularity of the subjective phenomenal not-self in relation to the unconscious, as from negative scientific nature in alpha-most primal taking to negative religious nature in alpha-least primal taking via negative political nature in alpha-more (relative to most) primal taking and negative economic nature in alpha-less (relative to least) primal taking.

8. EVOLUTION OF THE OBJECTIVE PHENOMENAL SELF (WOMB). To evolve from the outer elementality of the objective phenomenal self in relation to the forebrain to the inner elementality of the objective phenomenal self in relation to the superconscious via the outer molecularity of the objective phenomenal self in relation to the left midbrain and the inner molecularity of the objective phenomenal self in relation to the conscious, as from positive scientific civilization in omega-least supreme giving to positive religious civilization in omega-most supreme giving via positive political civilization in omega-less (relative to least) supreme giving and positive economic civilization in omega-more (relative to most) supreme giving.

CYCLE 70

1. DEVOLUTIONARY NOT-SELF VIS-À-VIS EVOLUTIONARY SELF. That which is devolutionary ... is of the not-self because negative, whereas whatever is evolutionary ... is of the self because positive.

2. ELEMENT CRUDITY VIS-À-VIS ELEMENTINO REFINEMENT. The negative, or alpha-stemming, options are of sensuality in element crudity, whereas the positive, or omega-oriented, options are of sensibility ... in elementino refinement.

3. DIVERGENCE OF SENSE VIS-À-VIS CONVERGENCE OF SENSIBILITY. Sensuality diverges from a vacuum, whereas sensibility converges upon a plenum, whether objectively (and in rectilinear fashion) or subjectively (and in curvilinear fashion).

4. 'ANTI/PRO' FORMS OF DISCIPLINARY OPTIONS. The negative options of the not-self are the 'anti' forms of each discipline, in contrast to the positive options of the self with regard to what are effectively their 'pro' forms.

CYCLE 71

1. SCIENTIFIC BARBARISM/CULTURE. Hence the anti-science of negative scientific barbarism in primal doing ... as against the science of positive scientific culture in supreme being ... with regard to the alpha-most/omega-least distinction between the Clear Light of the Outer Void and the Holy Spirit of Outer Heaven.

2. POLITICAL BARBARISM/CULTURE. Hence the antipolitics of negative political barbarism in primal doing ... as against the politics of positive political culture in supreme being ... with regard to the alpha-more (relative to most)/omega-less (relative to least) distinction between the Unclear Light of the Outer Void and the Unholy Spirit of Outer Heaven.

3. ECONOMIC BARBARISM/CULTURE. Hence the anti-economics of negative economic barbarism in primal doing ... as against the economics of positive economic culture in supreme being ... with regard to the alpha-less (relative to least)/omega-more (relative to most) distinction between the Unclear Light of the Inner Void and the Unholy Spirit of Inner Heaven.

4. RELIGIOUS BARBARISM/CULTURE. Hence the anti-religion of negative religious barbarism in primal doing ... as against the religion of positive religious culture in supreme being ... with regard to the alpha-least/omega-most distinction between the Clear Light of the Inner Void and the Holy Spirit of Inner Heaven.

CYCLE 72

1. SCIENTIFIC CULTURE/BARBARISM. Hence, too, the anti-science of negative scientific culture in primal being ... as against the science of positive scientific barbarism in supreme doing ... with regard to the alpha-most/omega-least distinction between the Clear Fire of Outer Time and the Holy Soul of Outer Hell.

2. POLITICAL CULTURE/BARBARISM. Hence the antipolitics of negative political culture in primal being ... as against the politics of positive political barbarism in supreme doing ... with regard to the alpha-more (relative to most)/omega-less (relative to least) distinction between the Unclear Fire of Outer Time and the Unholy Soul of Outer Hell.

3. ECONOMIC CULTURE/BARBARISM. Hence the anti-economics of negative economic culture in primal being ... as against the economics of positive economic barbarism in supreme doing ... with regard to the alpha-less (relative to least)/omega-more (relative to most) distinction between the Unclear Fire of Inner Time and the Unholy Soul of Inner Hell.

4. RELIGIOUS CULTURE/BARBARISM. Hence the anti-religion of negative religious culture in primal being ... as against the religion of positive religious barbarism in supreme doing ... with regard to the alpha-least/omega-most distinction between the Clear Fire of Inner Time and the Holy Soul of Inner Hell.

CYCLE 73

1. SCIENTIFIC CIVILIZATION/NATURE. Hence, also, the antiscience of negative scientific civilization in primal giving ... as against the science of positive scientific nature in supreme taking ... with regard to the alpha-most/omega-least distinction between the Clear Ice of Outer Volume and the Holy Mind of Outer Purgatory.

2. POLITICAL CIVILIZATION/NATURE. Hence the anti-politics of negative political civilization in primal giving ... as against the politics of positive political nature in supreme taking ... with regard to the alpha-more (relative to most)/omega-less (relative to least) distinction between the Unclear Ice of Outer Volume and the Unholy Mind of Outer Purgatory.

3. ECONOMIC CIVILIZATION/NATURE. Hence the anti-economics of negative economic civilization in primal giving ... as against the economics of positive economic nature in supreme taking ... with regard to the alpha-less (relative to least)/omega-more (relative to most) distinction between the Unclear Ice of Inner Volume and the Unholy Mind of Inner Purgatory.

4. RELIGIOUS CIVILIZATION/NATURE. Hence the anti-religion of negative religious civilization in primal giving ... as against the religion of positive religious nature in supreme taking ... with regard to the alpha-least/omega-most distinction between the Clear Ice of Inner Volume and the Holy Mind of Inner Purgatory.

CYCLE 74

1. SCIENTIFIC NATURE/CIVILIZATION. Hence, finally, the antiscience of negative scientific nature in primal taking ... as against the science of positive scientific civilization in supreme giving ... with regard to the alpha-most/omega-least distinction between the Clear Soil of Outer Mass and the Holy Id of the Outer World.

2. POLITICAL NATURE/CIVILIZATION. Hence the anti-politics of negative political nature in primal taking ... as against the politics of positive political civilization in supreme giving ... with regard to the alpha-more (relative to most)/omega-less (relative to least) distinction between the Unclear Soil of Outer Mass and the Unholy Id of the Outer World.

3. ECONOMIC NATURE/CIVILIZATION. Hence the anti-economics of negative economic nature in primal taking ... as against the economics of positive economic civilization in supreme giving ... with regard to the alpha-less (relative to least)/omega-more (relative to most) distinction between the Unclear Soil of Inner Mass and the Unholy Id of the Inner World.

4. RELIGIOUS NATURE/CIVILIZATION. Hence the anti-religion of negative religious nature in primal taking ... as against the religion of positive religious civilization in supreme giving ... with regard to the alpha-least/omega-most distinction between the Clear Soil of Inner Mass and the Holy Id of the Inner World.

CYCLE 75

1. FEAR/LOVE OF GOD(S). To distinguish between the 'fear of God' which follows from a Mass/Time Heathen relationship between the Mother and the Father, and the 'love of God' which follows from a Volume/Space Christian relationship between Christ and the Holy Spirit, the latter being the spiritual peace that surpasses prayerful understanding. Hence whereas 'fear of God' follows from a humanist/fundamentalist populism, 'love of God' appertains to what is properly Christian in nonconformist/ transcendentalist redemption.

2. PERFECT SYMBOL OF PRAYER. Because the Christ Child is the perfect symbol of prayerful understanding, or a thoughtful interior life, since He can neither read nor write, never mind speak, being too young for any such inclination, it follows that this symbol can only be sustained with the aid of the Blessed Virgin, Who is the 'Mother' of that which perfectly symbolizes the possibility of divine redemption (in spiritual peace) through prayer. Such a virginal 'Mother', miraculously impregnated, is necessarily young, since her association is with a Child and not an adult.

3. FATE OF THE SON. Where, on the other hand, an adult Mother is concerned, as in Anglicanism, we have a relationship with the (correspondingly) adult Son and, to a greater extent, the Father, Who is more adult, in familial terms, than the Son, and Who accordingly stands to Him pretty much as dissentient nonconformism to puritan nonconformism (say Presbyterians to Baptists), or the Old Testament to the New Testament, or Psalms (poems) to Epistles (letters), or the emotional brain to the intellectual brain (the light-aside of the cerebral core). This Father-Mother-Son relationship is Protestant, whereas the relationship between the Virgin Mary, the Christ Child, and the Holy Ghost is Catholic, the former effectively Heathen, the latter indubitably Christian. For, unlike the Catholic Virgin Mary, the Anglican Mother is open, in her objective sensuality, to the emotional Father of dissentient nonconformism, and such openness, nothing short of sexual, precludes the possibility of divine redemption, via the Christ Child, in the Holy Ghost. For the Father and the Holy Ghost are as alpha and omega of the Trinity, and where there is alpha, there can be no progression towards omega! Hence the Son of puritan nonconformism is fated, vis-à-vis His adult Mother, to remain enslaved to the Father of dissentient nonconformism, Whose sexual imposition upon the Anglican Mother may be held responsible for perpetuating the inverted triangle, as it were, of Protestant so-called solidarity ... in what is effectively a vicious circle of Heathen delusion having its cynosure in the World. Even the populism of the Mass/Time relationship to which I referred earlier in connection with humanism ... is more germane to Anglicanism than to Catholicism, given the fact that the Mother and Father appertain to Protestantism in, as it were, Anglican and Dissenter options, and that any such populist fatality can only be fundamentally Protestant even within the bounds of Catholicism, where, as we have seen, there is no real place for the Father, since the Virgin Mary is beyond the Mother in Her relationship to the Christ Child, and such a refined relationship necessarily precludes the kind of gross populism which more typifies the Mother/Father clash of heathenistic Protestantism.

4. MOTHER/VIRGIN DISTINCTION. One should therefore distinguish, on an Anglican/Catholic basis, between the Mother and the Virgin Mary, since the latter can only be younger than the former in view of Her relationship to the Christ Child, Who alone symbolizes that which, as prayerful devotion, is capable of passing to the peace that lies beyond understanding, the meditative spirituality transcending the spirit-oriented mode of intellectuality. Thus, even regarding the grave, the inner light of the Virgin Mary should be distinguished from the inner light of the Mother, since the former, appertaining to Catholicism, can only be purer and less Heathen than the latter, with its sensuous overtones and closer affiliation, in all probability, to 'Mother Earth'. The Catholic afterlife, so I contend, would be more of the Virgin Mary than of the Mother ... where the quality of the inner light is concerned. But this inner light should not be confounded with Heaven, or anything that appertains to the airy spirituality of the Holy Spirit. One has already 'given up the ghost' in dying, and thereby passed to a realm which is less Christian, in Volume/Space terms, than fundamentally Heathen and of Mass, even when this has been to some extent 'Christianized' through the purificatory vessel of the Blessed Virgin.

5. ALTERNATIVE MOTHER/VIRGIN RELATIONSHIPS. From the Mother of the Father to the Virgin of the Second Coming via the Mother of the Son and the Virgin of the Christ Child - a Superheathen/Heathen/Christian/Superchristian humanist sequence from fundamentalism to transcendentalism via Anglicanism and Catholicism.

6. IN RELATION TO ETERNAL LIFE. Compared to the non-triangular triad of Christianity, viz. the Virgin Mary, the Christ Child, and the Holy Spirit (which never quite comes to pass in its heavenly entirety by dint of its association, as the so-called 'Third Person' of the 'Holy Trinity', with the Father), the non-triangular, or vertical, triad of the Superchristianity to which I subscribe, viz. the Mary Child, the Second Coming, and the Holy Spirit of Heaven, is indubitably of 'Kingdom Come' in its most omega-orientated of radical stances before life or, rather, in relation to Eternal Life. For the Mary Child is even younger than the Blessed Virgin ... as one who epitomizes the 'resurrection of the Dead' through the inner light of hallucinogens like LSD, and thus enables such a mundane light to come to pass on an even more refined, because synthetic, basis than the Catholic refinement of it vis-à-vis the Anglican Mother. Such a Mary Child is in one sense a precondition of the Second Coming, or the eternally youthful 'Christ' of 'Kingdom Come', and, in another sense, a theological creation of the Second Coming, whose spiritualized intellectuality straddles the Trinity on terms which surpass anything to be found in the Bible, whether in Old or New Testaments, and whose preferred medium, the computer, transcends the Heathen materialism of books, conceived as rectilinear entities, as it electronically advances beyond the 'outer light/spirit' of VDU poetry/fiction to the 'inner spirit', relevant to the understanding, of philosophical theosophy ... as a means, in the utmost refinement of purgatorial intellectuality, to the pure spirituality of transcendental meditation.

7. THE DIVINE WILL TO HEAVENLY GLORY. Thus, in rising above the Mary Child, the Second Coming paves the way for the Holy Spirit of Heaven in what should be the zenith of 'Kingdom Come', the airy lightness of which will bring the spiritual self to union with the universal self in a supreme being of ineffable joy. This, verily, is the true peace of a Superchristian redemption of the understanding self, or conscious mind, in the spiritual self, or superconscious mind, as the latter achieves full union, through the lungs, with the calm-breathed airiness of the universal self ... in due process of becoming the Holy Spirit of Heaven, God leading to Heaven as surely as truth leads to joy, or divine will to divine glory - the divine glory of ultimate salvation in Eternal Life.

CYCLE 76

1. THREE SIMULTANEOUS PARADISES. The centres of 'Kingdom Come' should be conceived in a tower-like curvilinear fashion, with the three tiers designed on a more bulbous, or globular, basis ... from the bottom to the top via the intermediate level of the purgatorial tier. In fact, these tiers should be thought of in terms of the Beautiful, the Good, and the True, since respectively symptomatic of a 'New Earth' (the synthetic inner light), a 'New Purgatory' (Messianic VDU literature of, by and large, the outer spirit), and a 'New Heaven' (transcendental meditation of, by and large, the inner spirit), such that correlates with the Mary Child, the Second Coming, and the Holy Spirit of Heaven ... as Eternity ascends from the Beautiful to the True via the Good, or from electrinos to photinos via neutrinos, with no place, in consequence, for the Strong, or what, in protinos, could be identified with the Father and even, in a certain relative sense, with Hell itself. For, in reality, the first tier of 'Kingdom Come' is less a 'New Hell' than a 'New World', a resurrected 'Mother Earth' such that brings the inner light to the ultimate refinement, through synthetic hallucinogens, of the Mary Child, thereby transcending both the Catholic Blessed Virgin and the Anglican Mother. Therefore there can be no outer-light Hell in 'Kingdom Come' but, rather, three simultaneous paradises stretching from the inner light to the inner spirit via the outer spirit.

2. EARTH/SPACE TOWERS. Because each tower complex will house three separate centres, or tiers, and their subsections thereof, we can envisage this curvilinear structure being engineered beyond the Earth to Space itself, so that it would be the form of Space Centres at the most evolved stage of 'Kingdom Come', a form, I mean, in which there were three 'Omega Points' comprising the Beautiful, the Good, and the True, with, by and large, subfeminine, masculine, and supermasculine implications with regard to their respective tiers. Such 'Omega Points' would, of course, have existed when Earth Towers were the rule and Space Towers, if at all, the exception; for each centre, or tier, would be an Omega Point complete unto itself.

3. FROM RIGHT MIDBRAIN TO FOREBRAIN. Ultimately, the evolution of Superchristian humanity towards the post-Human Millennium via a sort of cyborg transition ... in which man is largely though obviously not exclusively 'overcome' ... would mean that three simultaneous levels of post-human life will co-exist in these towering monoliths, since such levels would correspond to the Beautiful, the Good, and the True, or to electrinos, neutrinos, and photinos, with a different cerebral bias, and possibly even structuring, in consequence.... Which is to say that if, following a cyborg transition, the brain is artificially supported and sustained, as germane to what I habitually identify with the properly post-human, then the chances must be fairly high that whatever is being supported and sustained artificially on the first tier of 'Kingdom Come' would differ from its second- and third-tier counterparts. In other words, it would differ in terms of exactly what was being artificially supported and sustained. Hence while the emotional backbrain would be unlikely to survive into a mature phase of 'Kingdom Come' by dint of its association with the Father and thus, by implication, the extreme right-wing barbarism of the hellish outer light, the emphasis in the first-tier centres of the millennial Beyond would be on the sensual right midbrain, the emphasis in the second-tier centres ... on the intellectual left midbrain, and the emphasis in the third-tier centres ... on the spiritual forebrain, thus suggesting the possibility, indeed virtual certainty, of three simultaneous manifestations of post-human life ... ranging from right-midbrain collectivizations given to the furthest stretch of humanist civilization at the right-wing bottom of any given tower complex, to forebrain collectivizations given to the furthest stretch of transcendentalist culture at the extreme left-wing top thereof, via left-midbrain collectivizations given to the furthest stretch of nonconformist nature at the intermediate tier-level of what would be a specifically purgatorial and thus religiously left-wing centre. Hence one may speculate that the removal or, at the very least, neutralization of, firstly, the backbrain from cyborg/post-human life would elevate the ensuing life forms from a superhuman plane to the planes, respectively, of superbeings, suprabeings, and ultrabeings, these latter alone commensurate with what is properly germane to Heaven, since manifesting a religiously extreme left-wing context of truth striving towards joy, or meditative power leading to transcendent glory.

4. BEING THEIR RESPECTIVE SELVES. Thus, ultimately, 'Kingdom Come' should have civilized superbeings, natural suprabeings, and cultural ultrabeings simultaneously being their respective selves ... in beauty, goodness, and truth, the first through LSD, or some such synthetic hallucinogen that will take the inner light of the World into Space, the second through heroin, or some derivative thereof that will take the outer spirit of Purgatory into Space, and the third through transcendental meditation, or calm focused breathing that will take the inner spirit of Heaven into Space.

CYCLE 77

1. ALPHA/OMEGA ANTITHESES. The antispirit of primal doing vis-à-vis the spirit of supreme being; the antisoul of primal being vis-à-vis the soul of supreme doing; the antimind of primal giving vis-à-vis the mind of supreme taking; the anti-id of primal taking vis-à-vis the id of supreme giving.

2. NEGATIVE AND POSITIVE DEITIES. Just as the omega-oriented contexts (electrinos) can be identified with positive deities, so the alpha-stemming contexts (elements) should be identified with negative deities, viz. the Antispirit, the Antifather, the Antichrist, the Antimother, etc.

3. DEFINITION OF A FREE SELF. The term 'free spirit' really only applies to the omega-more and/or omega-most photino contexts, namely those with a wavicle essence (whether molecular or elemental, economic or religious), since positive spirit has to do with the photino, not with the protino, neutrino, or electrino. A more appropriate terminological description for someone into the omega-more and/or omega-most protino contexts, by contrast, would be a free soul, whereas his neutrino and electrino counterparts could be described as free minds and free ids respectively.

4. DEFINITION OF A FREE ANTISELF. Conversely, the person who is into the alpha-less and/or alpha-least contexts of the photon, i.e. either its molecular or elemental wavicle aspects, could be described as a free antispirit, whereas someone who was into the alpha-less and/or alpha-least contexts of the proton would be a free antisoul, his neutron and electron counterparts being free antiminds and free anti-ids respectively.

5. BOUND ANTISELVES/SELVES. That which is not 'free', or affiliated to wavicle fineness, is bound to particle crudity, whether with regard to the elements or the elementinos. It is a reflection of Time/Mass 'damnation' with regard to science and politics, as opposed to Volume/Space 'salvation' with regard to economics and religion. The 'bound' person, like the bound element/elementino, remains enslaved to particle appearances. He has not, like the 'free' person, been liberated by wavicle essences. Though that person is only truly liberated whose essence is positive, and whose positivity, moreover, appertains to the photino at its omega-most elemental best.

CYCLE 78

1. DEVOLUTION OF PRIMAL DOING. From the antisoul of the alpha-most objective noumenal not-self, or eyes, to the antispirit of the alpha-least objective noumenal not-self via the anti-id and antimind of the alpha-more (relative to most) and alpha-less (relative to least) objective noumenal not-selves, as primal doing devolves from the backbrain to the subconscious via the right midbrain and the unconscious of the old brain/mind.

2. EVOLUTION OF SUPREME BEING. From the soul of the omega-least subjective noumenal self, or lungs, to the spirit of the omega-most subjective noumenal self via the id and mind of the omega-less (relative to least) and omega-more (relative to most) subjective noumenal selves, as supreme being evolves from the forebrain to the superconscious via the left midbrain and the conscious of the new brain/mind.

3. DEVOLUTION OF PRIMAL BEING. From the antisoul of the alpha-most subjective noumenal not-self, or ears, to the antispirit of the alpha-least subjective noumenal not-self via the anti-id and antimind of the alpha-more (relative to most) and alpha-less (relative to least) subjective noumenal not-selves, as primal being devolves from the backbrain to the subconscious via the right midbrain and the unconscious of the old brain/mind.

4. EVOLUTION OF SUPREME DOING. From the soul of the omega-least objective noumenal self, or heart, to the spirit of the omega-most objective noumenal self via the id and mind of the omega-less (relative to least) and omega-more (relative to most) objective noumenal selves, as supreme doing evolves from the forebrain to the superconscious via the left midbrain and the conscious of the new brain/mind.

5. DEVOLUTION OF PRIMAL GIVING. From the antisoul of the alpha-most objective phenomenal not-self, or tongue, to the antispirit of the alpha-least objective phenomenal not-self via the anti-id and antimind of the alpha-more (relative to most) and alpha-less (relative to least) objective phenomenal not-selves, as primal giving devolves from the backbrain to the subconscious via the right midbrain and the unconscious of the old brain/mind.

6. EVOLUTION OF SUPREME TAKING. From the soul of the omega-least subjective phenomenal self, or brain, to the spirit of the omega-most subjective phenomenal self via the id and mind of the omega-less (relative to least) and omega-more (relative to most) subjective phenomenal selves, as supreme taking evolves from the forebrain to the superconscious via the left midbrain and the conscious of the new brain/mind.

7. DEVOLUTION OF PRIMAL TAKING. From the antisoul of the alpha-most subjective phenomenal not-self, or flesh, to the antispirit of the alpha-least subjective phenomenal not-self via the anti-id and antimind of the alpha-more (relative to most) and alpha-less (relative to least) subjective phenomenal not-selves, as primal taking devolves from the backbrain to the subconscious via the right midbrain and the unconscious of the old brain/mind.

8. EVOLUTION OF SUPREME GIVING. From the soul of the omega-least objective phenomenal self, or womb, to the spirit of the omega-most objective phenomenal self via the id and mind of the omega-less (relative to least) and omega-more (relative to most) objective phenomenal selves, as supreme giving evolves from the forebrain to the superconscious via the left midbrain and the conscious of the new brain/mind.

CYCLE 79

1. PHYSICAL/CHEMICAL DISTINCTIONS. To distinguish between the physical in relation to the phenomenal and the chemical in relation to the noumenal, further distinguishing between the metaphysical in relation to the physical and the metachemical in relation to the chemical. Hence whereas the physical/metaphysical options have reference to the phenomenal, the chemical/metachemical options have reference to the noumenal.

2. CHEMICAL VIS-À-VIS PHYSICAL. Both light and fire are chemical, as are air and blood, whereas both ice and soil (water and earth) are physical, as are the brain and the womb.

3. NEGATIVE/POSITIVE METACHEMISTRY. To distinguish the negative metachemistry of the antispirit and the antisoul from the positive metachemistry of the spirit and the soul, thereby distinguishing the metachemical divergence of negative spirit/soul with regard to a chemical vacuum from the metachemical convergence of positive spirit/soul upon a chemical plenum.

4. NEGATIVE/POSITIVE METAPHYSICS. To distinguish the negative metaphysics of the antimind and the anti-id from the positive metaphysics of the mind and the id, thereby distinguishing the metaphysical divergence of negative mind/id with regard to a physical vacuum from the metaphysical convergence of positive mind/id upon a physical plenum.

CYCLE 80

1. DIVERGENCE/CONVERGENCE OF THE METACHEMICAL. The negative metachemistry of sight diverges objectively from the chemical vacuum of the eyes, whereas the negative metachemistry of hearing diverges subjectively from the chemical vacuum of the ears. Conversely, the positive metachemistry of awareness converges subjectively upon the chemical plenum of the air, whereas the positive metachemistry of emotion converges objectively upon the chemical plenum of the blood.

2. DIVERGENCE/CONVERGENCE OF THE METAPHYS-ICAL. Likewise, the negative metaphysics of taste diverges objectively from the physical vacuum of the tongue, whereas the negative metaphysics of touch diverges subjectively from the physical vacuum of the flesh. Conversely, the positive metaphysics of thought converges subjectively upon the physical plenum of the brain, whereas the positive metaphysics of sex converges objectively upon the physical plenum of the womb.

3. NOUMENAL OBJECTIVE/SUBJECTIVE CONVERGENCE AND DIVERGENCE. To diverge objectively through the outer noumenal not-self of the eyes and subjectively through the inner noumenal not-self of the ears, but to converge subjectively through the inner noumenal self of the lungs and objectively through the outer noumenal self of the heart.

4. PHENOMENAL OBJECTIVE/SUBJECTIVE CONVERGENCE AND DIVERGENCE. To diverge objectively through the outer phenomenal not-self of the tongue and subjectively through the inner phenomenal not-self of the flesh, but to converge subjectively through the inner phenomenal self of the brain and objectively through the outer phenomenal self of the womb.

CYCLE 81

1. METACHEMICAL CONTRAST BETWEEN PRIMAL DOING AND SUPREME BEING. The primal doing of objective divergence through the outer noumenal not-self contrasts metachemically with the supreme being of subjective convergence through the inner noumenal self, as photons contrast with photinos.

2. METACHEMICAL CONTRAST BETWEEN PRIMAL BEING AND SUPREME DOING. The primal being of subjective divergence through the inner noumenal not-self contrasts metachemically with the supreme doing of objective convergence through the outer noumenal self, as protons contrast with protinos.

3. METAPHYSICAL CONTRAST BETWEEN PRIMAL GIVING AND SUPREME TAKING. The primal giving of objective divergence through the outer phenomenal not-self contrasts metaphysically with the supreme taking of subjective convergence through the inner phenomenal self, as neutrons contrast with neutrinos.

4. METAPHYSICAL CONTRAST BETWEEN PRIMAL TAKING AND SUPREME GIVING. The primal taking of subjective divergence through the inner phenomenal not-self contrasts metaphysically with the supreme giving of objective convergence through the outer phenomenal self, as electrons contrast with electrinos.

CYCLE 82

1. METACHEMICAL CONTRAST BETWEEN IDEALIST BARBARISM AND TRANSCENDENTALIST CULTURE. To contrast the metachemical barbarism of primal doing with the metachemical culture of supreme being, as one would contrast idealism with transcendentalism in a noumenally right-wing/left-wing distinction.

2. METACHEMICAL CONTRAST BETWEEN NATURALIST CULTURE AND FUNDAMENTALIST BARBARISM. To contrast the metachemical culture of primal being with the metachemical barbarism of supreme doing, as one would contrast naturalism with fundamentalism in a noumenally left-wing/right-wing distinction.

3. METAPHYSICAL CONTRAST BETWEEN MATERIALIST CIVILIZATION AND NONCONFORMIST NATURE. To contrast the metaphysical civilization of primal giving with the metaphysical nature of supreme taking, as one would contrast materialism with nonconformism in a phenomenally right-wing/left-wing distinction.

4. METAPHYSICAL CONTRAST BETWEEN REALIST NATURE AND HUMANIST CIVILIZATION. To contrast the metaphysical nature of primal taking with the metaphysical civilization of supreme giving, as one would contrast realism with humanism in a phenomenally left-wing/right-wing distinction.

CYCLE 83

1. NEGATIVE/POSITIVE ORDERS OF MEDITATION. Distinguish carefully between the negative meditation of sensuality (eyes) and the positive meditation of sensibility (lungs), as one would distinguish the Clear Light of the Inner Void from the Holy Spirit of Inner Heaven.

2. FALSE UNITY. Negative meditation is often advanced on the basis of establishing unity between the elemental photon wavicles of the objective noumenal not-self (eyes) and the elemental photon particles of the Cosmos, thereby bringing the alpha-least mode of primal doing into harmony with the alpha-most mode of primal doing. Ultimately, however, this can only fail from a religious or, rather, pseudo-religious point-of-view, since anything approximating to an accommodation of the objective noumenal not-self with the Cosmos would be scientific and not religious, which is to say of astronomy rather than meditation.

3. TRUE UNITY. In this respect, negative meditation is the opposite of positive meditation, which seeks to establish unity between the elemental photino wavicles of the subjective noumenal self (lungs) and the breath, thereby bringing the conscious self to the divine salvation of the omega-most mode of supreme being.

4. PSEUDO-RELIGIOUS 'BOVARYIZATION' OF IDEALISM. In reality, one should distinguish between the scientific idealism of the alpha-most mode of primal doing, which brings the objective noumenal not-self to an accommodation with the cosmos/light on the basis of an optical vacuum appertaining to the backbrain, and the religious idealism of the alpha-least mode of primal doing, which brings the objective noumenal not-self to an accommodation with the cosmos/light on the basis of an aural vacuum appertaining to the subconscious, thereby 'bovaryizing' idealism from a pseudo-religious point-of-view, the view, more usually, of audible chanting.

5. OTHER 'BOVARYIZATIONS' OF IDEALISM. Besides the aural 'bovaryization' of the objective noumenal not-self (eyes) in a deference, via the subconscious, to the ears, there is its tactile 'bovaryization' through the right midbrain in a deference to the flesh (political) and its lingual 'bovaryization' through the unconscious in a deference to the tongue (economics), the former affiliated to molecular photon particles and the latter to molecular photon wavicles, so that the senses of touch and taste are being idealistically embraced. Hence the addition of political and economic forms of idealism to the scientific and religious forms of idealism of the backbrain and the subconscious respectively, the former directly availing of optical vacuity in an unequivocally objective stance, such as astronomy and the worse forms of Zen, but the latter paying deference to the ears via the rather more subjective medium of the subconscious.

6. 'BOVARYIZATIONS' OF TRANSCENDENTALISM. Just as one can distinguish the 'bovaryizations' of idealism through an old brain/mind deference to senses other than the eyes from the per se context of the objective noumenal not-self, so the 'bovaryizations' of transcendentalism can be distinguished from the per se context of the subjective noumenal self through a new brain/mind deference to sensibilities other than the lungs, viz. to the heart via the forebrain in the case of the omega-least mode of supreme being, viz. singing; to the womb via the left midbrain in the case of the omega-less (relative to least) mode of supreme being, viz. kissing; and to the brain via the conscious in the omega-more (relative to most) mode of supreme being, viz. sniffing.

CYCLE 84

1. ANTITHETICAL EQUIVALENTS. Singing is the antithetical equivalent of staring, the omega-least mode of supreme being to the alpha-most mode of primal doing, the former pseudo-scientific and the latter genuinely scientific; kissing is the antithetical equivalent of touching, the omega-less (relative to least) mode of supreme being to the alpha-more (relative to most) mode of primal doing, the former pseudo-political and the latter genuinely political; sniffing is the antithetical equivalent of tasting, the omega-more (relative to most) mode of supreme being to the alpha-less (relative to least) mode of primal doing, the former genuinely economic and the latter pseudo-economic; meditating (breathing) is the antithetical equivalent of chanting (listening), the former genuinely religious and the latter pseudo-religious.

2. GENUINE VIS-À-VIS PSEUDO SCIENCE AND POLITICS. When science and politics are affiliated to the old brain (primarily a context of Time and Mass, or backbrain and right midbrain) they are genuine, but when affiliated to the new brain (primarily a context of Volume and Space, or left midbrain and forebrain) they become pseudo. Hence a distinction between elemental and molecular photon particles with regard to idealist science and politics, and elemental and molecular photino particles with regard to transcendentalist science and politics. Alpha-most and alpha-more vis-à-vis omega-least and omega-less.

3. GENUINE VIS-À-VIS PSEUDO ECONOMICS AND RELIGION. Conversely, when economics and religion are affiliated to the new mind (primarily a context of Volume and Space, or conscious and superconscious) they are genuine, but when affiliated to the old mind (primarily a context of Time and Mass, or subconscious and unconscious) they become pseudo. Hence a distinction between molecular and elemental photino wavicles with regard to transcendentalist economics and religion, and molecular and elemental photon wavicles with regard to idealist economics and religion. Omega-more and omega-most vis-à-vis alpha-less and alpha-least.

4. OLD/NEW BRAIN SCIENCE AND POLITICS. Thus science and politics are genuine in the backbrain/right-midbrain contexts of the old brain, but pseudo in the forebrain/left-midbrain contexts of the new brain, where they are affiliated to elementinos as opposed to elements.

5. OLD/NEW MIND ECONOMICS AND RELIGION. Conversely, economics and religion are pseudo in the unconscious/subconscious contexts of the old mind, but genuine in the conscious/superconscious contexts of the new mind, where they are likewise affiliated to elementinos as opposed to elements.

6. APPLICATION TO OTHER SPECTRA. The above of course applies to all alpha spectra ... from idealism (as described) to realism via naturalism and materialism, as well as to all omega spectra ... from transcendentalism (as described) to humanism via fundamentalism and nonconformism. Genuine science and politics co-exist with pseudo-economics and pseudo-religion in the old brain/mind, whereas genuine economics and religion co-exist with pseudo-science and pseudo-politics in the new brain/mind. The old brain dominates (rules) the old mind, whereas the new mind has the capacity to transcend (lead) the new brain.

7. PASSING TO THE BEYOND. With regard to the positive meditation of supreme being, don't force the breath! Just let it happen to you of its own accord. People who breathe overly consciously, when meditating, are guilty of spiritual greed, since they are using the mind to dominate the lungs, rather than allowing the latter to lead and enlighten the mind or, rather, replace it with the pure consciousness of the spiritual self, that which is, in any case, affiliated to the lungs and would not exist were there no breathing. Thus the spiritual self, or superconscious, can only come to the fore when one has died to the intellectual self, or conscious mind, with its manifold thoughts, and thereby passed into the peace of the universal self, or lungs, which are the channel through which the universal medium of air is transmuted, via the breath, into spirit, the pure consciousness of supreme being.

CYCLE 85

1. SUPERFEMININE/SUBMASCULINE SMOKING DISTINCTION. Smokers are basically either superfeminine or submasculine, since to smoke is to be either superfeminine or submasculine with regard to pipes on the one hand and to cigarettes/cigars on the other hand.

2. PIPE SMOKING. Those who smoke pipes are effectively superfeminine, whether in purist terms with regard to straight pipes or in quasi-submasculine terms with regard to drop-bowl pipes, as though in a distinction between light and 'lightfire', the latter subordinate to the former. Hence not only is pipe smoking idealistic; it is effectively, if not literally, fascistic, with fascist/nazi overtones analogous to the distinction we had earlier drawn between black-and-white photos and colour photos.

3. CIGARETTE SMOKING. In contrast, I shall argue, to the communist essence of cigarette smoking, something more genuinely submasculine in the context of tipped cigarettes but quasi-superfeminine in the context of untipped ones, where we might be forgiven for advancing a parallel with firelight as opposed to fire, given the absence of a fiery core, or filter, from this purer type of cigarette, one arguably more Leninist than Marxist (if Judaic parallels are not to be elicited in view of the comparatively contemporary nature of cigarettes). Be that as it may, the distinction between pipes and cigarettes is akin to a stellar/solar one, the former objective and the latter subjective.

4. ROLL-UPS. Subjectivity is not, however, a word one would associate with roll-ups, which require to be hand rolled in objective fashion, and which I would therefore contend to be fundamentalist ... where cigarettes are naturalist. In other words, roll-ups would be akin to motorbikes vis-à-vis mopeds, something to be associated with the heart and blood rather than with fire and firelight, and I hold to the view that the more or less Moslem distinction between the heart and the blood can be respectively correlated with 'joints' and standard roll-ups, which is to say, between that which, employing a filter of sorts, appertains to the core of the context in question, namely the heart, and that which, employing no such thing, can be equated with its light aside, after the manner of untipped cigarettes. Hence the heart/blood distinction of fundamentalism would have its smoking parallel, so I maintain, in 'joints' and plain roll-ups, the former of course a means of smoking dope and therefore more profoundly fundamentalist than the latter. Both, however, are equally submasculine.

5. CIGAR SMOKING. As, on a more phenomenal basis, are cigars, whether large and unwrapped or small and wrapped (in cellophane), the idea being that the one approximates to the Father and the other to the Son in what would be a materialist distinction paralleling the emotional brain and its light aside, the intellect, which latter is superficially more watery (hence the cellophane wrapper around small cigars) than fiery. Probably the Antifather and the Antichrist would be more apt descriptive parallels for the kind of smoking we have in mind, but, whatever the case, it is clear that cigar smoking is somewhat less than genuinely Christian, given its materialist basis in submasculine objectivity.

6. PURGATORIAL EXCEPTION. Needless to say, none of the above modes of smoking, from pipes to cigars, would be relevant to 'Kingdom Come', since the latter is beyond idealism, naturalism, fundamentalism, and materialism ... in the humanism, nonconformism, and transcendentalism of its subfeminine to supermasculine salvations. Probably the only appropriate form of smoking in 'Kingdom Come' would be with regard to the use of bubble pipes for hashish, since the tempering of fire by water has a Christic ring to it which smacks of a purgatorial alternative, suitable for use within second-tier centres, to overly fire-based smoking in pipes, cigarettes, cigars, etc. Should this transpire to being the case, then one need not expect any of the traditional modes of smoking to survive into the Messianic Beyond. They would be altogether too hellish for heavenly life.

CYCLE 86

1. IDEALIST OPTIONS. With regard to idealism, the Clear Light of the Outer Void is its scientific Antifather (light), the Unclear Light of the Outer Void its political Antimother (soil), the Unclear Light of the Inner Void its pseudo-economic Antison (ice), and the Clear Light of the Inner Void its pseudo-religious Antispirit (fire).

2. TRANSCENDENTALIST OPTIONS. With regard, conversely, to transcendentalism, the Holy Spirit of Outer Heaven is its pseudo-scientific Father (soul), the Unholy Spirit of Outer Heaven its pseudo-political Mother (id), the Unholy Spirit of Inner Heaven its economic Son (mind), and the Holy Spirit of Inner Heaven its religious Ghost (spirit).

3. NATURALIST OPTIONS. With regard to naturalism, the Clear Fire of Outer Time is its scientific Antifather, the Unclear Fire of Outer Time its political Antimother, the Unclear Fire of Inner Time its pseudo-economic Antison, and the Clear Fire of Inner Time its pseudo-religious Antispirit.

4. FUNDAMENTALIST OPTIONS. With regard, conversely, to fundamentalism, the Holy Soul of Outer Hell is its pseudo-scientific Father, the Unholy Soul of Outer Hell its pseudo-political Mother, the Unholy Soul of Inner Hell its economic Son, and the Holy Soul of Inner Hell its religious Spirit.

5. MATERIALIST OPTIONS. With regard to materialism, the Clear Ice of Outer Volume is its scientific Antifather, the Unclear Ice of Outer Volume its political Antimother, the Unclear Ice of Inner Volume its pseudo-economic Antison, and the Clear Ice of Inner Volume its pseudo-religious Antispirit.

6. NONCONFORMIST OPTIONS. With regard, conversely, to nonconformism, the Holy Mind of Outer Purgatory is its pseudo-scientific Father, the Unholy Mind of Outer Purgatory its pseudo-political Mother, the Unholy Mind of Inner Purgatory its economic Son, and the Holy Mind of Inner Purgatory its religious Spirit.

7. REALIST OPTIONS. With regard to realism, the Clear Soil of Outer Mass is its scientific Antifather, the Unclear Soil of Outer Mass its political Antimother, the Unclear Soil of Inner Mass its pseudo-economic Antison, and the Clear Soil of Inner Mass its pseudo-religious Antispirit.

8. HUMANIST OPTIONS. With regard, conversely, to humanism, the Holy Id of the Outer World is its pseudo-scientific Father, the Unholy Id of the Outer World its pseudo-political Mother, the Unholy Id of the Inner World its economic Son, and the Holy Id of the Inner World its religious Spirit.

CYCLE 87

1. NEGATIVE DAMNATION/SALVATION OF ELEMENTS. To be negatively damned from materialism to idealism, as from neutrons to photons, ice to light, but negatively saved from realism to naturalism, as from electrons to protons, soil to fire.

2. POSITIVE DAMNATION/SALVATION OF ELEMENTINOS. To be positively damned from humanism to fundamentalism, as from electrinos to protinos, id to soul, but positively saved from nonconformism to transcendentalism, as from neutrinos to photinos, mind to spirit.

3. PREDESTINATION. One can no more save ice (water) than damn soil (earth); no more save the id than damn the mind.

4. DAMNABLE FATALITY OF PHENOMENAL OBJECTIVITY. That which is phenomenally objective is always exposed to the possibility of becoming noumenally objective, thereby passing from the physical to the chemical.

5. SALVATIONAL FATALITY OF PHENOMENAL SUBJECTIVITY. That which is phenomenally subjective is always exposed to the possibility of becoming noumenally subjective, thereby passing from physical to chemical.

6. CONTRARY FATES OF PHENOMENAL OBJECTIVITY/SUBJECTIVITY. The noumenal/chemical transmutation and/or eclipse of the phenomenal/physical is a damnation when objective but a salvation when subjective, whether negatively or positively.

7. PARADOXICAL FATES. Thus the 'reborn' are just as prone, if objective, to damnation ... as the 'once born' prone, if subjective, to salvation, albeit in contrary directions.

CYCLE 88

1. 'JERKS' AND 'BUMS'. To distinguish the barbarism of 'jerks', if you will, from the culture of 'bums', further distinguishing the negative barbarism of 'snogg*** jerks' from the positive culture of 'snogg*** bums', and the negative culture of 'frigg*** bums' from the positive barbarism of 'frigg*** jerks'.

2. 'PRICKS' AND 'CUNTS'. To distinguish the civilization of 'pricks', if you will, from the nature of 'cunts', further distinguishing the negative civilization of 'sodd*** cunts' from the positive nature of 'sodd*** pricks', and the negative nature of 'fuck*** pricks' from the positive civilization of 'fuck*** cunts'.

3. FROM 'SNOGGING' TO 'FUCKING'. To descend from 'snogging' at the idealist/transcendentalist top to 'fucking' at the realist/humanist bottom via 'frigging' at the naturalist/fundamentalist lower top and 'sodding' at the materialist/nonconformist upper bottom.

4. 'SNOGGING' AND 'FRIGGING'. Hence whereas idealists and transcendentalists are respectively 'jerks' and 'bums', they are alike 'snoggingly' so ... unlike naturalists and fundamentalists who, although respectively 'bums' and 'jerks', are 'friggingly' so.

5. 'SODDING' AND 'FUCKING'. Hence whereas materialists and nonconformists are respectively 'cunts' and 'pricks', they are alike 'soddingly' so ... unlike realists and humanists who, although respectively 'pricks' and 'cunts', are 'fuckingly' so.

6. DAMNABLE FATALITY OF 'CUNTS'. 'Cunts', being objective, are exposed to the possibility of damnation as 'jerks', whether 'snoggingly' (if negative) or 'friggingly' (if positive).

7. SALVATIONAL FATALITY OF 'PRICKS'. 'Pricks', being subjective, are exposed to the possibility of salvation as 'bums', whether 'friggingly' (if negative) or 'snoggingly' (if positive).

8. DAMNATION OF 'CUNTS' TO 'JERKS'. The damnation of negative 'cunts' to negative 'jerks', or materialists to idealists, is paralleled, in the 'reborn' context, by the damnation of positive 'cunts' to positive 'jerks', or humanists to fundamentalists.

9. SALVATION OF 'PRICKS' TO 'BUMS'. The salvation of negative 'pricks' to negative 'bums', or realists to naturalists, is paralleled, in the 'reborn' context, by the salvation of positive 'pricks' to positive 'bums', or nonconformists to transcendentalists.

10. POSITIVE 'BUM' VIS-À-VIS NEGATIVE 'JERK'. Ultimately, God is a positive 'bum' and the Devil a negative 'jerk' ... as we distinguish the supermasculine from the superfeminine, the spirit of photinos from the light of photons, supreme being from primal doing, positive culture from negative barbarism.

11. LIGHT/SPIRIT DISTINCTION IN KISSING. Negative 'jerks' will always keep their eyes open when kissing, whereas positive 'bums' will kiss with closed eyes, bestowing the kiss of sensibility as opposed to sensuality.

CYCLE 89

1. FOUR DIFFERENT MODES OF CHRISTIANITY. Because Catholicism is the true mode of Christianity, or that which encourages respect for the truth of the Holy Ghost via the quasi-truthful understanding, or inner prayer, of the Christ Child, it cannot be the beautiful or the good or the strong mode of Christianity. On the contrary, the 'beautiful' mode of Christianity, rooted in the aesthetics of the Mother, is Anglicanism, whereas its 'good' mode, centred in the epistolary understanding of New-Testament ethics, is Puritanism, and its 'strong' mode, rooted in the poetic emotion of Old-Testament ethnicity, is Presbyterianism, or Dissenter Nonconformism. In fact, so much does each of these denominational subdivisions of the overall Christian Church correspond to a separate ideal, or virtue, that it is inconceivable they could be confounded or treated as equal. Catholicism is as much true Christianity per se as Anglicanism is beautiful Christianity per se, Puritanism ... good Christianity per se and Presbyterianism ... strong Christianity per se. Yet only Catholicism is strictly Christian, since the Beautiful, the Good, and the Strong are less Christian than Heathen virtues which correspond to the Mother, the Son, and the Father ... as opposed to the Holy Ghost achieved via the quasi-true 'bovaryization' of the intellect through prayer, that attribute of the Christ Child Who, being what Christ Himself said one would have to become in order to enter the 'Kingdom of Heaven', is a precondition of spiritual peace. The other deities, on the contrary, correspond to speaking, writing, and reading, or that which is quasi-sensual, strictly intellectual, and quasi-emotional respectively. Hence they typify the Protestant alternative, and opposition, to properly Christian, and Catholic, criteria.

2. TIMELESS ETERNITY. Nevertheless 'Kingdom Come', as taught by he who corresponds to a Second Coming, the Messianic prophet of the triadic Beyond, is not just a matter of Heaven, and thus the truth, as a vehicle for achieving it. If I used to think that way, then these days I am a lot more 'liberal' and, I hope, wiser in my attitude as to what constitutes the Beyond. The student of my work will know, if he has progressed thus far, that the Beyond is subdivisible between three verities, arranged in separate tiers - namely, the Beautiful, the Good, and the True, the first corresponding to a 'New Earth', the second to a 'New Purgatory', and the third to a 'New Heaven', this latter presided over by the Holy Spirit of Heaven, while the former two options are presided over by the Mary Child (or refined Virgin/Mother of synthetic resurrection) and the Second Coming respectively. Hence while there is room in the Beyond for the salvation of those whose Christian affiliation, as church-goers, is either to the Beautiful, the Good, or to the True, namely to Anglicans, Puritans, and Catholics, there can be no place in it for those whose Christian affiliation is to the Strong, or all who, as Dissenters, are effectively fundamentalist, their allegiance being primarily, though not of course exclusively, to the Father as opposed to the Mother, the Son, or the Holy Ghost. What you can't have in 'Kingdom Come' is a 'New Hell' of Father Time, and therefore it must follow that unless fundamentalist Dissenters convert, in due course, to one of the denominations which do, in fact, primarily correspond to the Beautiful, the Good, or the True, the Second Coming will have no option but to have them banished from his 'Kingdom', the 'Kingdom of the triadic Beyond' which a majority mandate from the People would permit the establishment of ... with regard to a democratically-expressed wish, on their part, for religious sovereignty and the 'rights', appertaining to self-realization at any of our three projected millennial levels, which such a sovereignty would confer. Thus Dissenters will have to face the truth about themselves and come to a decision in due course. Only Mass, Volume, and Space can have any place in 'Kingdom Come', since it will signal the end of Time, and hence the dominion of all that is effectively, if not literally, hellish.

3. CASE FOR BRITAIN. For the British, the case from the Messianic standpoint is perfectly clear: the 'beautiful Church' of Anglicanism cannot be saved to the Beyond whilst it has a monarchic figurehead, since the 'Blood Royal' connotes with strength, the strength of emotional fundamentalism, and while the Beautiful is subject to the Strong, like the Mother to the Father, it is not in a position to be saved, since effectively under the dominion of Hell. Thus if there is to be a 'New Earth' for the 'beautiful Church' of Anglicanism, rooted in the mundane World, Anglicans will have to support the democratic development, within Britain, of both devolution and disestablishment ... in order that the British 'superstate', rooted in monarchic strength, may be superseded by English, Scottish, and Welsh freedom from the dominion of Hell, with its fundamentalist 'greatness', and these countries, no longer a part of the United Kingdom (effectively a 'Kingdom of Hell'), be rendered eligible for subsequent admittance, following a democratic mandate, to the 'Kingdom of Heaven', the Social Theocratic Centres of what will hopefully, one day, become a federation of religiously-sovereign peoples.

4. PASSING DIRECTLY AND/OR INDIRECTLY INTO THE BEYOND. Thus those whose affiliation, irrespective of country, is to the Beautiful, the Good, or the True can pass democratically into the Beyond, wherein they will be transmuted and elevated to manifestations of their respective virtues corresponding to the Mary Child, the Second Coming, and the Holy Spirit of Heaven, if not directly for Anglicans and Catholics then, at any rate, indirectly, following a period in the 'New Purgatory' of the Second Coming ... until such time as they may decide and/or are adjudged fit for either the 'New Earth' below or the 'New Heaven' above or, indeed, decide and/or are adjudged fit to remain in the 'New Purgatory' for ever (as, presumably, would especially apply to ex-Puritans ... with their overly intellectual bias). Certainly, it has been a logically-underpinned belief of mine that Christians cannot be saved directly to the 'New Earth' or the 'New Heaven', since logic would suggest that only Superheathens, including non-practising so-called Christians, are in a position to gravitate straight from personality/emotionality to humility/universality, as the (largely gender-based) case may be, while practising Christians, given traditionally to sexual chastity and prayerful spirituality, will have to spend some time in the 'New Purgatory' as a precondition of subsequent movement. Yet, even if this still applies (though the final decision as to who goes where should rest, circumstances allowing, with the religiously-sovereign individual himself), those who had been Anglican should have priority access to the beauty of its transmuted poetry; while those who had been Puritan should have priority access to the goodness of its transmuted fiction; and those who had been Catholic should have priority access to the truth of its transmuted philosophy. Now such will continue to be the most likely scenario until the case for 'earthly beauty' with regard to ex-Anglicans or 'heavenly truth' with regard to ex-Catholics is firmly established, and they move down or up, as the case may be. Doubtless those ex-Christians with LSD and/or cocaine habits would be eligible, sooner than later, for the 'New Earth', whatever their denominational background, while those who could prove a long-term commitment to aerobics and/or transcendental meditation would presently, if not directly, pass into the 'New Heaven' of the third tier of 'Kingdom Come'.

5. CLASS AND CLASSLESS. With regard to the three tiers of 'Kingdom Come', the first would effectively be a lower-class tier, the second a middle-class tier, and the third ... a classless tier. What one would not have is an upper-class tier, since that which is 'upper class' connotes with the Father, whose Time can have no place in the Eternity of the Beyond. Hence while the 'New Earth' would be lower class in its visionary beauty, the 'New Purgatory' would be middle class in its intellectual goodness, and the 'New Heaven' alone classless in its spiritual truth, the truth of the Holy Spirit of Heaven as proclaimed by he who corresponds to a Second Coming and will complete, if allowed to, what the 'First Coming' started - namely the freeing of mankind from the dominion of the Father and their release, in consequence, from the bondage of Time. Only thus will there be Eternal Life in the triadic Beyond.

CYCLE 90

1. WHISTLES AND PIPES. To contrast the idealism, comparatively speaking, of tin whistles with the transcendentalism of pipes, e.g. uilleann pipes - the former affiliated, in their shrill pitch, to the light/eyes ... and the latter, in the lung-like nature of their pouches, to the spirit, an objective/subjective distinction between photons and photinos, the Devil and God.

2. BRASS AND WIND. To contrast the naturalism of brass with the fundamentalism of wind, e.g. flutes - the former affiliated, in their metallic brightness and convex apertures, to the fire/ears ... and the latter, in their vein-like narrow constructions, to the soul - a subjective/objective distinction between protons and protinos, beast and warrior.

3. KEYBOARDS AND ACCORDIONS. To contrast the materialism of keyboards, e.g. pianos, with the nonconformism of accordions - the former affiliated, in their tinkering keys, to the ice/tongue ... and the latter, in their cerebral compactness, to the mind, an objective/subjective distinction between neutrons and neutrinos, crook and saint.

4. GUITARS AND STRINGS. To contrast the realism of plucked stringed instruments, e.g. guitars, with the humanism of bowed stringed instruments, e.g. violins - the former affiliated, in their bodily openness, to the soil/flesh ... and the latter, in their womb-like interiority, to the id, a subjective/objective distinction between electrons and electrinos, sinner and angel.

5. CORRELATION BETWEEN SCORES AND INSTRUMENT TYPE. Generally speaking, objective instruments tend to be played in conjunction with a score, whereas subjective instruments are normally played independently of scores.

6. NEGATIVE DAMNATION OF PIANOS. Just as materialism can be negatively damned to idealism, so pianos can be negatively damned to tin whistles, and electric pianos likewise negatively damned to whistle-like synthesizers.

7. NEGATIVE DAMNATION OF BOOKS. A literary parallel to the above ... would be the contemporary negative damnation of paperbacks to photographic plates, whereas, traditionally, one would have to consider the inclusion of drawings and/or illustrations in hardbacks as significant of a negative damnation.

8. PARLIAMENTARY MATERIALISM IN BRITAIN. Parliamentary materialism in Britain resembles a choice between three different types of piano - the stiff-upperlip uprights of Conservatism, the tongue-loose grand pianos of Liberalism, and the tongue-loose baby grands of Labour.... None of which can lead to salvation, not even negatively.

9. SUMMING-UP. The idealism of the Devil contrasts with the transcendentalism of God ... as the naturalism of the beast contrasts with the fundamentalism of the warrior, the materialism of the crook with the nonconformism of the saint, and the realism of the sinner with the humanism of the angel.

CYCLE 91

1. CENTRED IN THE MIND. From the standpoint of Christianity, there should be no question that prayer leads to, or can be used as a vehicle leading to, meditation ... pretty much as the Christ Child leads to the Holy Spirit, or Volume of a voluminous nature to Space of a spaced nature. What I would like to establish, however, is that, while prayer is a necessary precondition of the 'peace that surpasses all understanding', it is more likely to lead to mind-based meditation than to anything exclusively lung-based, and for the simple reason that the practising Christian is centred in the mind rather than the spirit, thereby tending to exaggerate the importance of mind through prayerful conditioning. But meditation that is dominated by the mind, even when the person concerned is aware of the spiritual significance of the lungs, is not true or universal but, on the contrary, good and personal, being of the Holy Spirit rather than of the Holy Spirit of Heaven. Thus the failure of prayer, from a truly spiritual standpoint, is that it relies upon the mind to such an extent ... that the peace which surpasses it, through meditation, is compromised and even subverted by mind, resulting in the personal spirituality of the Holy Ghost, a spirituality which is always exposed, unlike its universal counterpart, to the 'sin' of spiritual greed, as when the Christian meditator breathes more deeply and perhaps regularly than would be commensurate with lung-centred meditation.

2. CENTRED IN THE LUNGS. No, much as Christian meditation is good, the Superchristian meditation which follows from a more radically transcendental approach to the spirit ... is alone true, since transcending mind in the ultimate peace of the universal self, the meditator centred in his lungs and allowing them to, as it were, speak for themselves, with more genuinely spiritual consequences the heavenly reward. In fact, so much will the personal self of the mind be 'eclipsed' and transcended by the universal self of the spirit ... that the Holy Spirit of Heaven will be the inevitable consequence, as superconsciousness replaces consciousness, and the meditator is transported, on wings of divine joy, completely 'over the moon', so to speak, in what can only be the most genuine mode of spirituality.

3. LOGICAL PRECONDITION. Yet just as the Christ Child is, logically speaking, the necessary precondition of the Holy Spirit, so the Second Coming is the logical precondition of the Holy Spirit of Heaven, his VDU-centred thoughts as superior to the thought-based intellectuality (prayer) of the Christ Child ... as the Holy Spirit of Heaven ... to the Holy Ghost. For the passive contemplation and/or study of his works in the coming 'New Purgatory' of the triadic Beyond ... will be of crucial significance to the development, within the People or, more correctly, what should by then be a Superchristian humanity, of the necessary frame-of-mind for gravitating, thereafter, to the 'New Heaven' of pure meditation, the lung-centred passivity of which will bring the spirit to universal heights. Thus through passivity vis-à-vis the computerized word of the Second Coming, the Superchristian Saved will achieve passivity vis-à-vis the universal self, with no intellectual or psychological subversion of the lungs ... after the fashion of mind-based Christians. The Second Coming is, verily, the precondition of the Holy Spirit of Heaven.

4. ERRONEOUS NOTIONS OF THE HOLY GHOST. Curiously, many Christians would not associate the Holy Ghost with mind-dominated meditation, but with some crasser and more fundamentalist notion ... like 'tongues of fire'. Yet, despite its scriptural basis, the notion of the Holy Ghost as 'tongues of fire' is really rather mystical, which is to say, deplorably fundamentalist in what would appear to be an overt connection with the Father, the Creator, Jehovah, etc. In point of fact, 'tongues of fire' would suggest to me a connection with Satan, and thus have specifically naturalist or beastly correlations more appropriate, in their solar basis, to Judaism than to Christianity. But if 'the Father' is the worst subversion of the Holy Spirit, then the notion of its being in some way associated with the grave is hardly better, since reducing it to the inner light of the Mother/Virgin in a patently mundane concession to 'heathen populism'. No, the Holy Ghost is no more of the inner light than of the outer light/fire. Nor, incidentally, is it of the Son in some kind of inspirational intellectuality which smacks of outer spirit. The Holy Spirit is, indeed, inner spirit, but not, alas, the inner spirit of the lungs per se, so much as the egocentric control and manipulation of that spirit from the rather more purgatorial standpoint of the mind, so that the 'Christian result' is less genuinely transcendentalist than quasi-transcendentalist in relation to prayerful nonconformism.

5. OBLIQUE CONTRASTS WITHIN CHRISTIANITY. To contrast, relative to Christianity, Catholic transcendentalism with Puritan nonconformism, and Dissenter fundamentalism with Anglican humanism, the former pair affiliated to the Holy Ghost and the Son (not to be confused with the more radical, and prayerful, form of nonconformism which is associated with the Christ Child), and the latter pair affiliated, by contrast, to the Father and the Mother (not to be confused with the more radical, and responsive, form of humanism which is associated with the Blessed Virgin).

6. INTELLECTUAL OPTIONS OF CHRISTENDOM. To contrast, again relative to Christianity, Catholic 'bums', if you will, with Puritan 'pricks', and Dissenter 'jerks' with Anglican 'cunts' - thereby effectively contrasting thinking and writing, on the one hand, with reading and speaking on the other hand ... as one embraces the full-gamut of intellectual options within the broadly purgatorial framework of the Christian civilization, a civilization built around, albeit with different denominational emphases, the Son, viz. Christ, but also embracing the Father, the Mother, and the Holy Ghost ... in quasi-Heathen, or non-Christian, alternatives.

7. GOOD ESSENCE OF CHRISTIANITY. To contrast the religious nature, relatively disposed to the True, of Catholicism with the economic nature, classically disposed to the Good, of Puritanism on the one hand, but the scientific nature, relatively disposed to the Strong, of Presbyterianism with the political nature, relatively disposed to the Beautiful, of Anglicanism on the other hand. Thus it follows that whereas Puritanism is more genuinely Christian vis-à-vis the Son than any of the other denominations of Christianity, such a genuineness is in relation to the Good rather than to the True (Catholicism), the Strong (Presbyterianism), or the Beautiful (Anglicanism). Christianity is not, strictly speaking, a religion of the True/Truth, but of the Good, centred in Christ, in which case it is not strictly religious at all but essentially economic. Therefore it is centred not in prayerful subversion of the Good through the Christ Child, considered as a vehicle for the peace of the Holy Ghost (the nearest thing to Christian truth), but in the epistolary intellectuality of the New Testament, with, in consequence, a strictly purgatorial (writerly) correlation, germane to the Son.

CYCLE 92

1. RELIGION FOR 'PRICKS'. I suppose, if I am to be completely fair to Christians, I should start by making the admission that, given its purgatorial foundations in Christ, Christianity is, if you will, a religion for 'pricks', and that, strictly speaking, Catholics are less 'bums' than 'quasi-bums' in relation to the Holy Ghost; that Dissenters are less 'jerks' than 'quasi-jerks' in relation to the Father; and that Anglicans are less 'cunts' than 'quasi-cunts' in relation to the Mother. Only Puritans could be regarded, it would seem, as 'pricks' per se, given their strictly purgatorial association, through the New Testament, with the Son, and hence an intellectual context based in writing (epistles). No, the real or genuine 'bums', 'jerks' and 'cunts' lie, it would appear, outside the Christian realm ... in contexts either anterior or, in regard to 'Kingdom Come', posterior to Christianity.

2. CHRISTIAN PREDESTINATION. On a more serious note, it should be evident that, despite allowances for exceptions, one's denominational background with regard to Anglicanism, Puritanism, or Catholicism should determine, in no small degree, one's rightful place in 'Kingdom Come', since it would be as illogical for Anglicans, say, with their bias towards the Beautiful, to have immediate access to the realm of truth, as for Catholics, with their bias for the truth of the Holy Spirit, to be adjudged foregone candidates for beauty in what would be the 'New Earth' of the bottom tier of our projected triadic Beyond. Yet since all Christians, with the possible exception of Dissenters, are essentially affiliated to the Good, to intellectual goodness through the word of Christ, it should follow that no Christian can gain immediate access to either the 'New Earth' below or the 'New Heaven' above, but that all Christians will have to spend some time in the 'New Purgatory' of the second tier of 'Kingdom Come' before they can be adjudged ripe, where applicable, for either the first or the third tiers, the tiers more immediately accessible to peoples of non-Christian, and therefore effectively Superheathen, descent, whose extreme standings in relation to the Christian tradition would entitle them to priority access. Christians, in short, would be foregone candidates for the poetic quasi-beauty, the literary goodness, and the philosophical quasi-truth of the 'New Purgatory', with Anglicans gaining priority access to the first, Puritans priority access to the second, and Catholics priority access to the third. Subsequent movement, where appropriate, would follow from this purgatorial precondition, and entail the integration of ex-Christians into the non-Christian realms of the 'New Earth' below and the 'New Heaven' above, both of which would have been more immediately accessible to peoples of non-Christian descent.

3. VARIABLE THREEFOLD DELIVERANCE. Of course, the above scenario was conceived against the multiracial, and hence multi-ethnic, background of contemporary Britain, and hopefully it does some justice to the variety of ethnic allegiances that would have to be accommodated in my hypothetical Beyond. It does not necessarily follow, however, that this would be the best course for all countries, some of which might warrant a shorter stay for Anglicans and Catholics in the 'New Purgatory' than others, some of which would not have all that many people in the purgatorial tier anyway, whether because a majority of their citizens were foregone candidates for the 'New Earth' or, alternatively, the 'New Heaven'. Whatever the case, it should be evident that all three tiers are crucial to the establishment of 'Kingdom Come', and that no country should be excluded or exclude itself from the benefits of having the Beautiful, the Good, and the True delivered from the diabolical clutches of the Strong, in order that Time may be transcended, threefold, by the Eternity of that which is beyond the Father, etc., in the blessed salvation of the 'New Virgin' (the Mary Child), the 'New Christ' (the Second Coming), and the 'New Spirit' (the Holy Spirit of Heaven).

CYCLE 93

1. ENSLAVEMENT OF BEAUTY AND GOODNESS TO STRENGTH. So long as the Beautiful and the Good allow themselves to be seduced and dominated by the Strong, they will continue to remain enslaved to the Devil and be in no position, as woman and man, to go forward with God into 'Kingdom Come'. So long, in other words, as Anglicans and Puritans in, for example, Northern Ireland remain enslaved to the anti-Catholic stance of hard-line Presbyterians, drawn to the Strong, or quasi-Strong, like filings to a magnet, they will be unable to join with Catholics in the march of the Beautiful, the Good, and the True towards the triadic Beyond.

2. OPPOSITIONAL INEVITABILITY OF THE STRONG. Only the Strong, or quasi-Strong, have anything to lose from truth, since strength and truth are incommensurate, as incommensurate, in fact, as the Devil and God, the Father and the Holy Spirit, and no-one who is overly into strength can reasonably seek an accommodation with truth. Hence the opposition of Northern-Ireland Protestants, though principally, I would guess, Dissenters, to unity with the Catholic South can be regarded as, in no small degree, a reflection of the incommensurability of strength and truth, since it is the Catholic Church which stands closest of all Christian denominations to truth, and thus to that which is an implicit, if not explicit, rejection of strength. The Strong have most to lose from an accommodation with truth, even the relative truth of Catholicism, and therefore it is inevitable that they should be in the vanguard of opposition to a united Ireland, exploiting the ruse of 'Protestant solidarity' to draw Anglicans and Puritans away from any move towards an accommodation with Catholics in an all-Ireland framework.

3. LAST JUDGEMENT. This much, however, is certain: until Anglicans and Puritans turn away from the reactionary control of Dissenters and opt to join with Catholics in the democratic march towards freedom, there can be no salvation of the Beautiful, the Good, and the True (relative to Christianity) in the triadic Beyond, and thus no Social Transcendentalist Centre in which religious sovereignty would be the presiding norm. Anglicans and Puritans have more to lose from remaining loyal to the Strong than from joining with the True in the struggle to defeat and transcend evil. Only after the Mother and the Son democratically turn away from the Father, in order to join with the Holy Spirit in the march towards salvation, will 'Kingdom Come' become a reality, and the United Kingdom of Great Britain and Northern Ireland be consigned to the rubbish heap of world history. Only when the Beautiful, the Good, and the True join together in moral solidarity against the tyrannous influence of the Strong ... will there be an end to the dominion of Time and a fresh start for Mass, Volume, and Space in the Eternity of the triadic Beyond. To be free from Father Time is to be saved to the New Mass, New Volume, and New Space of 'Kingdom Come' in the ultimate beauty, goodness, and truth of Eternal Life. Only when the Devil's Kingdom dies, democratically and peacefully, will God's Kingdom officially come to pass.

CYCLE 94

1. ALPHA/OMEGA COROLLARIES. From the science of war to the religion of peace via the politics of sex and the economics of sport. Or, conversely, from the war of science to the peace of religion via the sex of politics and the sport of economics. A distinction between elements and elementinos?

2. MODES OF SALUTING. Although saluting is normally political, we may distinguish between eight basic modes thereof, four of which are alpha and the other four omega. Now since that which is right wing is objective and that which is left wing comparatively subjective, we may distinguish objective saluting from its subjective counterpart on the basis of an extended-hand/clenched-fist dichotomy, with the former right wing and the latter left. Hence to distinguish, in an ascending order of spectra, between the realism of clenched-fist-to-breast and the humanism of extended-hand-to-breast saluting; between the materialism of extended-hand-to-temple and the nonconformism of clenched-fist-to-brow saluting; between the naturalism of clenched-fist-on-bent-arm and the fundamentalism of extended-hand-on-bent-arm saluting; and between the idealism of extended-hand-on-raised-arm and the transcendentalism of clenched-fist-on-raised-arm saluting.

3. POLITICAL STATUS OF DIFFERENT MODES OF SALUTING. To distinguish, politically, between the negative left-wing status of clenched-fist-to-breast saluting, and the positive right-wing status of extended-hand-to-breast saluting; between the negative right-wing status of extended-hand-to-temple saluting, and the positive left-wing status of clenched-fist-to-brow saluting; between the negative extreme left-wing status of clenched-fist-on-bent-arm saluting, and the positive extreme right-wing status of extended-hand-on-bent-arm saluting; and between the negative extreme right-wing status of extended-hand-on-raised-arm saluting, and the positive extreme left-wing status of clenched-fist-on-raised-arm saluting.

4. SALVATION/DAMNATION OF PHENOMENAL MODES OF SALUTING. To contrast the negative salvation, as from republicanism to communism, of clenched-fist-to-breast in clenched-fist-on-bent-arm saluting ... with the negative damnation, as from liberalism to fascism, of extended-hand-to-temple in extended-hand-on-raised-arm saluting. Conversely, to contrast the positive salvation, as from nonconformism to transcendentalism, of clenched-fist-to-brow in clenched-fist-on-raised-arm saluting ... with the positive damnation, as from humanism to fundamentalism, of extended-hand-to-chest in extended-hand-on-bent-arm saluting.

5. EFFECTIVELY SALUTES. Even the clenched-fist-to-brow posture of 'The Thinker' (Rodin) is a mode, if unconscious, of saluting, as is the extended-hand-to-breast posture of the Anglican and/or Catholic humanist.

CYCLE 95

1. FULL RANGE OF SALUTING. Although saluting is mainly political, I take the view that science, economics, and religion are also susceptible to modes of saluting which, in some way, reflect their respective natures. In fact, it should be possible to logically establish, over and above the aforementioned eightfold distinctions, a mode of saluting for each subdivision of any given spectrum, be it alpha or omega, phenomenal or noumenal, negative or positive. Thus we should have thirty-two different salutes, four to each ideological spectrum, with due consideration given to the distinction between the elemental extremes and the molecular intermediaries, as well as to the particle/wavicle dichotomy between, for example, science and religion in relation to the elemental, and politics and economics in relation to the molecular.

2. ELEMENTAL AND MOLECULAR MODES OF SALUTING. How, you may wonder, does one go about distinguishing the elemental from the molecular with regard to saluting? Simply, I maintain, by distinguishing between a hand and/or fist held at right-angles to the self and the same held parallel with the self. In other words, between that which, held at right-angles to the self, is more extreme than that which, extended or clenched parallel to the self, is comparatively middle-ground, and hence molecular.

3. CONSERVATIVE AND RADICAL SALUTING. However, much as we can distinguish the elemental from the molecular, or vice versa, on the above basis, we cannot know whether with regard to politics and science on the one hand, or to economics and religion on the other ... unless we make a further distinction concerning this very point. For it seems to me that while most saluting is indeed political, it is such precisely because it makes use of the right hand and/or fist in what is for a majority of people the most natural and forceful manner. In other words, saluting with the right hand and/or fist is an expression of political power, the power to crush, if necessary, those who stand in the way of one's particular allegiance, and we may believe that if the parallel placement of the right hand and/or fist to the self in whatever context is political, then its placement at right angles to the self ... is scientific, both of which are comparatively conservative vis-à-vis their economic and religious alternatives, and this irrespective of the ideological standing of the overall context.

4. LEFT-HANDED SALUTING. Now if politics and science are signified by the use, one way or another, of the right hand and/or fist, then it should logically follow that the use of the left hand and/or fist will signify adherence to economics and religion, depending whether the salute is molecular or elemental, which is to say, parallel to the self or at right angles with it. For the left hand and/or fist would seem to be the most appropriate choice for that which, like economics and religion, is radical, since it goes against the natural grain in a way and to an extent that is the opposite of conservative. One cannot be more radical, whether absolutely or relatively, than to be into the left hand and/or fist with regard to economics and religion.

CYCLE 96

1. IDEALIST SALUTING. Thus to distinguish, spectrum by spectrum, the alpha-most and alpha-more from the alpha-less and alpha-least modes of idealism with regard to an extended-hand-on-raised-arm salute, the scientific and political modes thereof making use of the right hand held at right and parallel angles to the self, but the economic and religious modes using the left hand held at parallel and right angles respectively.

2. TRANSCENDENTALIST SALUTING. Conversely, to distinguish the omega-least and omega-less from the omega-more and omega-most modes of transcendentalism with regard to a clenched-fist-on-raised-arm salute, the scientific and political modes thereof making use of the right fist held at right and parallel angles to the self, but the economic and religious modes using the left fist held at parallel and right angles respectively.

3. NATURALIST SALUTING. Likewise, to distinguish the alpha-most and alpha-more from the alpha-less and alpha-least modes of naturalism with regard to a clenched-fist-on-bent-arm salute, the scientific and political modes thereof making use of the right fist held at right and parallel angles to the self, but the economic and religious modes using the left fist held at parallel and right angles respectively.

4. FUNDAMENTALIST SALUTING. Conversely, to distinguish the omega-least and omega-less from the omega-more and omega-most modes of fundamentalism with regard to an extended-hand-on-bent-arm salute, the scientific and political modes thereof making use of the right hand held at right and parallel angles to the self, but the economic and religious modes using the left hand held at parallel and right angles respectively.

5. MATERIALIST SALUTING. Similarly, to distinguish the alpha-most and alpha-more from the alpha-less and alpha-least modes of materialism with regard to an extended-hand-to-temple salute, the scientific and political modes thereof making use of the right hand held at right and parallel angles to the temple, but the economic and religious modes using the left hand held at parallel and right angles respectively.

6. NONCONFORMIST SALUTING. Conversely, to distinguish the omega-least and omega-less from the omega-more and omega-most modes of nonconformism with regard to a clenched-fist-to-brow salute, the scientific and political modes thereof making use of the right fist held at right and parallel angles to the brow, but the economic and religious modes using the left fist held at parallel and right angles respectively.

7. REALIST SALUTING. Finally, to distinguish the alpha-most and alpha-more from the alpha-less and alpha-least modes of realism with regard to a clenched-fist-to-chest salute, the scientific and political modes thereof making use of the right fist held at right and parallel angles to the chest, but the economic and religious modes using the left fist held at parallel and right angles respectively.

8. HUMANIST SALUTING. Conversely, to distinguish the omega-least and omega-less from the omega-more and omega-most modes of humanism with regard to an extended-hand-to-breast salute, the scientific and political modes thereof making use of the right hand held at right and parallel angles to the chest, but the economic and religious modes using the left hand held at parallel and right angles respectively.

CYCLE 97

1. DOMINION OF BARBAROUS STRENGTH. So long as the civilized Beautiful and the natural Good remain under the dominion of the barbarous Strong, the cultural True will remain 'beyond the pale' ... of that which is acceptable to that dominion. Only when they democratically opt to join with the cultural True in 'Kingdom Come' ... will the civilized Beautiful and the natural Good be able to break free of the barbarous Strong, and thus be saved to the triadic Beyond.

2. ERROR OF REPUBLICANISM. The above contention has nothing whatsoever to do with republicanism, which, in Ireland, seeks an accommodation between the barbarous Strong and the cultural True, viz. Orange and Green, Presbyterian and Catholic, with Anglicans and Puritans in the middle. Such an accommodation, culminating in a united Ireland, is the last thing that the barbarous Strong would want, since any accommodation with cultural truth can only be at their expense, the Devil and God not seeing 'eye to eye' or being able to coexist on an amicable basis.

3. ATONEMENT FOR HISTORICAL WRONGS. A Britain in which the majority of people, being Anglican and/or Puritan, want salvation from the evil of barbarous strength ... will join with Catholics in voting for devolution and disestablishment (of the Anglican Church), so that the triadic Beyond can become a reality. Such a Britain, fully apprised of the advantages thereof, will do what is necessary to bring 'Kingdom Come' to pass, turning against those who would oppose the will of God (the Second Coming) in the interests of barbarous strength, in order that the civilized Beautiful, the natural Good, and the cultural True may go forward together into Eternity, where the Time of the Father and the Father of Time would have no place. Such a Britain will join with Ireland in the development of a federation of Social Theocratic/Transcendentalist Centres, wherein popular religious sovereignty will be the prevailing norm. Such a Britain will carry out the Last Judgement and damn to the Hell of eternal exile those strength-mongering barbarians who stand in the way of God. It will do this as an atonement for historical wrongs inflicted upon Ireland, and then, with atonement accomplished, it will join Ireland in the establishment of 'Kingdom Come'.

4. FROM THREAT TO PARTNERSHIP. There is no other way that peace and progress can come to these islands, effectively an archipelago, than through British devolution and disestablishment. Great Britain will always remain a threat to and actual persecutor of Ireland and, by implication, the Catholic Irish ... so long as the superstate barbarism of that which is rooted in strength continues to exist. Only the British, it seems to me, can rectify this situation and become not a threat but a partner of Ireland ... as free Englishmen, Scotsmen, and Welshmen step forth from the barbarism of Great Britain ... to democratically proclaim their desire for salvation from the evil under which they have existed, as British subjects, since the foundation of, first, Great Britain and, then, the United Kingdom of Great Britain and Ireland and, subsequent to partition, Northern Ireland.

CYCLE 98

1. REAPPRAISAL OF ELEMENTS AND ELEMENTINOS. Previously, when distinguishing elements from elementinos, I have tended to keep them aligned in overlapping spectra, so that, for instance, photons and photinos stood side-by-side above protons and protinos, and these in turn above neutrons and neutrinos, with electrons and electrinos at the bottom. It seemed, at the time, a good idea. But time, of course, has a way of moving on, and what may have previously seemed a good idea can become, under pressure of fresh insights and logical gains, an outdated and even untenable one afterwards. Such is the case here concerning elements and elementinos, and it arises in connection with the dubiousness of considering, for example, protons subjective but protinos objective, or, alternatively, electrons subjective but electrinos objective. Surely, if protons and electrons are subjective, given their correlation with the senses of hearing and touching, then protinos and electrinos should be so too, only more so, bearing in mind their smaller and more refined constitution. And surely, to reverse the argument, if photons and neutrons are objective, given their correlation with the senses of sight and taste, then photinos and neutrinos should not be subjective so much as less objective than their larger counterparts? A self-evident contention, you may say, and one, I am confident, that will enable us to reappraise the standing of elements and elementinos in terms of a sort of oblique progression and/or regression, depending on the context, from an element to its corresponding elementino, thereby doing away with the notion of overlapping spectra. Thus, for example, the photon could be said to regress to the photino, as from idealism to fundamentalism, while the proton would be seen to progress to the protino, as from naturalism to transcendentalism. Similarly, the neutron could be said to regress to the neutrino, as from materialism to humanism, while the electron would be seen to progress to the electrino, as from realism to nonconformism. Whether or not an oblique, or diagonal, progression or regression from one spectrum to another actually takes place, we now have an alternative structure in which to envisage the existence of elements and elementinos. Let us now put it to the test!

2. IDEALISM AND FUNDAMENTALISM. To contrast the idealism of photons with the fundamentalism of photinos, the former affiliated to the light/eyes and the latter to the blood/heart ... in what amounts to an extreme right-wing distinction between primal and supreme modes of doing.

3. NATURALISM AND TRANSCENDENTALISM. To contrast the naturalism of protons with the transcendentalism of protinos, the former affiliated to the fire/ears and the latter to the air/lungs ... in what amounts to an extreme left-wing distinction between primal and supreme modes of being.

4. MATERIALISM AND HUMANISM. To contrast the materialism of neutrons with the humanism of neutrinos, the former affiliated to the ice/tongue and the latter to the child/womb ... in what amounts to a right-wing distinction between primal and supreme modes of giving.

5. REALISM AND NONCONFORMISM. To contrast the realism of electrons with the nonconformism of electrinos, the former affiliated to the soil/flesh and the latter to the intellect/brain ... in what amounts to a left-wing distinction between primal and supreme modes of taking.

6. PHOTON/PHOTINO BASIS OF DOING. Thus primal doing and supreme doing would have the same element/elementino in common, the only difference being that primal doing is of the photon and supreme doing of the photino, a distinction, in effect, between idealism and fundamentalism or, in theological terms, the Antifather (more correctly, the Anti-allah, or Clear Light, in relation to fundamentalism per se) and the Father (more correctly, Allah in relation to genuine fundamentalism).

7. PROTON/PROTINO BASIS OF BEING. Thus primal being and supreme being would have the same element/elementino in common, the only difference being that primal being is of the proton and supreme being of the protino, a distinction, in effect, between naturalism and transcendentalism or, in theological terms, the Antispirit and the Holy Spirit (more correctly, the Holy Spirit of Heaven in relation to transcendentalism per se).

8. NEUTRON/NEUTRINO BASIS OF GIVING. Thus primal giving and supreme giving would have the same element/elementino in common, the only difference being that primal giving is of the neutron and supreme giving of the neutrino, a distinction, in effect, between materialism and humanism or, in theological terms, the Antimother and the Mother.

9. ELECTRON/ELECTRINO BASIS OF TAKING. Thus primal taking and supreme taking would have the same element/elementino in common, the only difference being that primal taking is of the electron and supreme taking of the electrino, a distinction, in effect, between realism and nonconformism or, in theological terms, the Antichrist and Christ.

CYCLE 99

1. BARBAROUS DOING AND CULTURAL BEING. Whereas doing is barbarous, being is cultural, whether negatively or positively, in relation to photons/photinos or protons/protinos.

2. CIVILIZED GIVING AND NATURAL TAKING. Whereas giving is civilized, taking is natural, whether negatively or positively, in relation to neutrons/neutrinos or electrons/electrinos.

3. SUPERFEMININE/SUBFEMININE MODES OF DOING. Doing is superfeminine in the primal context of idealism and subfeminine in the supreme context of fundamentalism.

4. SUBMASCULINE/SUPERMASCULINE MODES OF BEING. Conversely, being is submasculine in the primal context of naturalism and supermasculine in the supreme context of transcendentalism.

5. NEGATIVE/POSITIVE FEMININE MODES OF GIVING. Giving is negatively feminine in the primal context of materialism and positively feminine in the supreme context of humanism.

6. NEGATIVE/POSITIVE MASCULINE MODES OF TAKING. Taking is negatively masculine in the primal context of realism and positively masculine in the supreme context of nonconformism.

CYCLE 100

1. DIAGONAL AXES. It would seem that, like elements and their corresponding elementinos, the relationship of, say, the Antichrist to Christ is less between materialism and nonconformism, as previously supposed, than between realism and nonconformism, so that we have the notion of an oblique, or diagonal, progression/regression from the one to the other, rather than contiguous spectra appertaining, in parallel alignment, to the Overworld. Instead, it would seem that, like electrons, the context of Antichrist appertains to the alpha World and the context of Christ, by contrast, to the omega Overworld (Purgatory). Likewise, with regard to the Antimother and the Mother, it would seem that the former is affiliated to the alpha Overworld and the latter to the omega World, since the distinction between neutrons and neutrinos is one of materialism and humanism. Similarly, with regard to the distinction between the Antispirit and the Holy Spirit, we would have, contrary to my original contentions, a diagonal axis comprising of naturalism and transcendentalism, the former appertaining, through protons, to the alpha Netherworld, and the latter, through protinos, to the omega Otherworld, so to speak. Finally, the distinction between the Antifather, or, better, Anti-allah (which is more genuinely extreme), and the Father/Allah would appertain to an idealist/fundamentalist axis, the photon aspect of which had relevance to the alpha Otherworld, the photino aspect ... relevance, by contrast, to the omega Netherworld.

2. RISES AND FALLS. The diagonal axes we have adumbrated in relation to complementary elements/elementinos and their theological parallels ... could be regarded as allowing for the possibility of a rise in the case of the subjective contexts, and of a fall in the case of the objective contexts, this in turn permitting flexibility with regard to an escape from negative salvation/damnation into their positive counterparts. Thus one can envisage a rise from the Antichrist to Christ, ugliness to knowledge, but a fall from the Anti-allah to Allah, illusion to strength. A rise from the Antispirit to the Holy Spirit, as from weakness to truth, but a fall from the Antimother to the Mother, as from ignorance to beauty. Such rises and falls should not, however, be confounded with damnation and salvation. On the contrary, they cut across the boundary line, so to speak, between elements and elementinos, whereas salvations and damnations don't. Also unique to rises and falls is the possibility of a regression within a rise (as from Christ to Antichrist) or a progression within a fall (as from the Mother to the Antimother). This would be because of the structural affinity of the complementary elements/elementinos on any given axis.

3. FROM THE ANTICHRIST TO CHRIST. To rise from the Antichrist to Christ, as from the sensuality of touch subjectivity to the sensibility of thought subjectivity, flesh to brain, anti-id to mind, soil to intellect, electrons to electrinos, ugliness to knowledge, sinner to saint.

4. FROM THE ANTIMOTHER TO THE MOTHER. To fall from the Antimother to the Mother, as from the sensuality of taste objectivity to the sensibility of maternal objectivity, tongue to womb, antimind to id, ice to child, neutrons to neutrinos, ignorance to beauty, crook to angel.

5. FROM THE ANTISPIRIT TO THE HOLY SPIRIT. To rise from the Antispirit to the Holy Spirit, as from the sensuality of aural subjectivity to the sensibility of breath subjectivity, ears to lungs, antispirit to spirit, fire to air, protons to protinos, weakness to truth, beast to God.

6. FROM THE ANTI-ALLAH/FATHER TO ALLAH/THE FATHER. To fall from the Anti-allah/Father to Allah/the Father, as from the sensuality of optical objectivity to the sensibility of pulse objectivity, eyes to heart, antisoul to soul, light to blood, photons to photinos, illusion to strength, Devil to warrior.

7. FROM COMMON SENSE TO UNCOMMON SENSIBILITY. To rise or fall from common sense to uncommon sensibility, thereby setting oneself up for the possibility of genuine damnation or salvation, the former from Mass to Time, and the latter from Volume to Space.

8. FALSITY OF NEGATIVE DAMNATION/SALVATION. Negative, or pseudo, damnation/salvation differs from its positive counterpart not only in terms of sensuality vis-à-vis sensibility, but with regard to the falsity of ‘salvation’ from Mass to Time and of ‘damnation’ from Volume to Space - the opposite, in effect, of their genuine counterparts.

9. PSEUDO VIS-À-VIS GENUINE SALVATION. Hence to contrast the pseudo-salvation of the Antichrist in the Antispirit (Satan/Jehovah), realism in naturalism, with the genuine salvation of Christ in the Holy Spirit, nonconformism in transcendentalism (whether with regard to Christianity or Superchristianity, Christ Child in Holy Ghost or Second Coming in Holy Spirit of Heaven).

10. PSEUDO VIS-À-VIS GENUINE DAMNATION. Hence to contrast the pseudo-damnation of the Antimother in the Antifather/Anti-allah (the Clear Light of the Void), materialism in idealism, with the genuine damnation of the Mother in the Father/Allah, humanism in fundamentalism (whether with regard to the emotional brain or, more completely, the heart/blood, which is effectively a distinction, so I contend, between the Father and Allah).

11. SUBMASCULINE/SUPERMASCULINE DISTINCTIONS IN SALVATION. The pseudo-salvation of the Antichrist in the Antispirit is from negative masculine to submasculine, whereas the genuine salvation of Christ in the Holy Spirit is from positive masculine to supermasculine.

12. SUPERFEMININE/SUBFEMININE DISTINCTIONS IN DAMNATION. The pseudo-damnation of the Antimother in the Antifather/Anti-allah is from negative feminine to superfeminine, whereas the genuine damnation of the Mother in the Father/Allah is from positive feminine to subfeminine.

13. GENDER BASES OF DAMNATION AND SALVATION. What the above tells us is that damnation and salvation, whether pseudo or genuine, are basically gender-based, with females, when functioning in a predominantly feminine manner, exposed to the former and males, when functioning in a predominantly masculine manner, entitled to the latter. A woman can generally do no better than fall into a context embracing the possibility of a less severe damnation, as from humanism to fundamentalism, whereas men have the option of rising to a context embracing the possibility of a more genuine salvation, as from nonconformism to transcendentalism.

14. NO 'FALL OF MAN'. Strictly speaking, there is no such thing as the 'fall of man', considered from a gender standpoint. Men can only rise and women fall, the former from electrons to electrinos, negative to positive nature, and the latter from neutrons to neutrinos, negative to positive civilization, with the contrary fates of cultural salvation and barbarous damnation waiting in the wings, so to speak, to claim from nature and civilization their respective noumenal dues.

CYCLE 101

1. ELEMENTINOS OF THE TRIADIC BEYOND. Since the recent series of revisionary exercises, we can now maintain, without reservation, that the three tiers of our projected 'Kingdom Come' in the triadic Beyond, viz. the 'New Earth', the 'New Purgatory', and the 'New Heaven', will be contexts in which the neutrino, the electrino, and the protino are taken to their respective peaks ... in the ultimate beauty of the 'Mary Child', the ultimate goodness (knowledge) of the Second Coming, and the ultimate truth of the Holy Spirit of Heaven. There will be no place, however, for the photino, and thus for anything associated with the Father/Allah in what is patently a diabolically barbarous context of fundamentalist strength. Likewise, all elements will be officially 'beneath the pale' of that which, in elementino refinement, properly pertains to the institutional embodiments of Eternal Life.

2. FROM FIRST- TO FOURTH-RATE. Curiously, I made no mention, before, of the fact that, in relation to Christianity, Catholics are first-rate Christians, since affiliated, through the Christ Child, to the possibility of truth in the Holy Spirit, whereas Puritans are second-rate Christians in their affiliation, through the Son, to knowledge, Anglicans third-rate Christians in their affiliation, through the Mother, to beauty, and Dissenters fourth-rate Christians in their affiliation, through the Father, to strength. Yet it is the fourth-rate who, as in Northern Ireland, so often hold dominion over the second- and third-rate, from fear, no doubt, that the first-rate should wrest control from them and replace the hegemony of strength with the hegemony of truth, and all, needless to say, at Great bloody Britain's barbarous expense!

3. THE GOOD AND THE BEAUTIFUL. In England, however, it tends to be the second- and third-rate who effectively rule the roost, largely at the expense of both the fourth- and first-rate. But, then, England is more middle-of-the-road than Northern Ireland or even Scotland, which tend, by contrast, to reflect the in-some-ways unfortunate Celtic tendency to divide, almost manic depressively, into barbarous and cultural extremes, as religiously manifested in the radical distinction between Presbyterian fundamentalism and Catholic transcendentalism. Certainly Britain is by and large governed, through the English, by the second-rate, with the third-rate forming the main opposition, whether in terms of Anglicanism vis-à-vis Puritanism or, more pointedly in this context, the Labour Party vis-à-vis the Conservatives. Yet this is arguably preferable to the nineteenth-century tussle between the Good and the Great, Conservatism and Liberalism, which tended to exclude the working class from democracy ... as the second- and fourth-rate fought it out among themselves in the interests, primarily, of middle- and upper-class values.

4. RATINGS OF PROFESSIONS. Generally speaking, politics is a third-rate profession, economics a second-rate profession, religion a first-rate profession, and science indubitably a fourth-rate profession. Thus science is either the alpha-most, relative to elements, or the omega-least, relative to elementinos, with a sort of upper-class standing that is as far removed from the classlessness of religion ... as war from peace, or the Devil from God.

5. RATINGS OF ELEMENTS. Metachemically and/or metaphysically speaking, the proton is a first-rate element, the electron a second-rate element, the neutron a third-rate element, and the photon a fourth-rate element. The proton corresponds to primal being, the electron to primal taking, the neutron to primal giving, and the photon to primal doing. Negative culture, nature, civilization, and barbarism, with the pseudo-salvation of electrons to protons, negative nature to negative culture, on the one hand, but the pseudo-damnation of neutrons to photons, negative civilization to negative barbarism, on the other hand.

6. RATINGS OF ELEMENTINOS. Likewise, the protino is a first-rate elementino, the electrino a second-rate elementino, the neutrino a third-rate elementino, and the photino a fourth-rate elementino. The protino corresponds to supreme being, the electrino to supreme taking, the neutrino to supreme giving, and the photino to supreme doing. Positive culture, nature, civilization, and barbarism, with the salvation of electrinos to protinos, positive nature to positive culture on the one hand, but the damnation of neutrinos to photinos, positive civilization to positive barbarism, on the other hand.

7. BODILY DESCENT. To descend, in zigzagging fashion, from the superfemininity of the eyes to the positive femininity of the womb via the subfemininity of the heart and the negative femininity of the tongue, as from idealism to humanism via fundamentalism and materialism.

8. BODILY ASCENT. To ascend, in zigzagging fashion, from the negative masculinity of the flesh (penis) to the supermasculinity of the lungs via the positive masculinity of the brain and the submasculinity of the ears, as from realism to transcendentalism via nonconformism and naturalism.

CYCLE 102

1. SPACE/TIME CONTRASTS. To contrast the fall of doing from primal Space to supreme Time, idealism to fundamentalism, with the rise of being from primal Time to supreme Space, naturalism to transcendentalism.

2. VOLUME/MASS CONTRASTS. Likewise, to contrast the fall of giving from primal Volume to supreme Mass, materialism to humanism, with the rise of taking from primal Mass to supreme Volume, realism to nonconformism.

3. BARBARISM/CULTURE CONTRASTS. Thus to contrast the fall of barbarism from primal Space to supreme Time, the Devil to the warrior, with the rise of culture from primal Time to supreme Space, the beast to God.

4. CIVILIZATION/NATURE CONTRASTS. Thus to contrast the fall of civilization from primal Volume to supreme Mass, the slut to the angel, with the rise of nature from primal Mass to supreme Volume, the sinner to the saint.

5. PRIMAL/SUPREME ORDERS OF TIME AND SPACE. The fall of barbarism from spatial Space to repetitive Time contrasts with the rise of culture from sequential Time to spaced Space.

6. PRIMAL/SUPREME ORDERS OF VOLUME AND MASS. The fall of civilization from volumetric Volume to massive Mass contrasts with the rise of nature from massed Mass to voluminous Volume.

7. HUMAN EXTREMES. From the alpha-most sensuality of those rooted in their eyes to the omega-most sensibility of those centred in their lungs - a distinction, in effect, between the Devil and God, superwoman and superman.

8. CRUDE/FINE DISTINCTIONS IN THE ARTS. All art is divisible, along element/elementino lines, between that which is predominantly of the senses in its sensuality, and therefore crude, and that which is predominantly of the sensibilities, and therefore fine - the former effectively anti-art and the latter alone genuine art.

CYCLE 103

1. FROM HARDBACKS TO SOFTBACKS. To fall, relevant to civilization, from hardbacks to softbacks, as from neutrons to neutrinos, ignorance to beauty, the Antimother to the Mother.

2. FROM LONG PLAYERS (LPs) TO COMPACT DISCS (CDs). To rise, relevant to nature, from long players to compact discs, as from electrons to electrinos, ugliness to knowledge, the Antichrist to Christ.

3. FROM CINEMA TO VIDEO. To fall, relevant to barbarism, from cinema to video, as from photons to photinos, illusion to strength, the Anti-allah to Allah.

4. FROM TAPE RECORDERS TO CASSETTES. To rise, relevant to culture, from tape recorders to cassettes, as from protons to protinos, weakness to truth, the Antispirit to the Holy Spirit.

5. FROM LONG PLAYERS TO TAPE RECORDERS. To be negatively saved from long players (LPs) to tape recorders, as from earth to fire, the flesh to the ears.

6. FROM HARDBACKS TO CINEMA. To be negatively damned from hardbacks to cinema, as from ice to light, the tongue (taste) to the eyes.

7. FROM COMPACT DISCS TO CASSETTES. To be positively saved from compact discs to cassettes, as from intellect to spirit, the brain to the lungs.

8. FROM SOFTBACKS TO VIDEOS. To be positively damned from softbacks to videos, as from instinct to soul, the womb to the heart.

9. FROM PHYSICAL GOOD TO CHEMICAL BETTER. Salvation, whether negative or positive, is always from phenomenal subjectivity to noumenal subjectivity, from physical good to chemical better.

10. FROM PHYSICAL BAD TO CHEMICAL WORSE. Damnation, whether negative or positive, is always from phenomenal objectivity to noumenal objectivity, from physical bad to chemical worse.

11. CULTURAL GENDER DISTINCTIONS. Books and films are, by and large, feminine entities, whereas records and tapes are comparatively masculine.

12. COLLOQUIAL DISTINCTIONS. To distinguish, colloquially speaking, the 'cunts' and 'jerks' of books and films from the 'pricks' and 'bums' of records and tapes, whether negatively with regard to the elements or positively with regard to the elementinos, the former largely 'outer' and the latter 'inner', a distinction, in short, between the 'once born' and the 'reborn'.

13. CULTURAL PARALLELS TO TRIADIC BEYOND. Perhaps the triadic Beyond, in appealing to the Beautiful, the Good, and the True, would have to exclude videos from its virtuous eternities, bearing in mind their blood-like correlation with the Strong, and thus give pride of place to softbacks, compact discs, and cassettes - the first and second affiliated to the Beautiful and the Good respectively, while the third alone has reference to the True, as we ascend from civilization and nature to culture, which is to say, from the Mother of 'Kingdom Come', viz. the Mary Child, and the Son of 'Kingdom Come', viz. the Second Coming, to the Holy Ghost of 'Kingdom Come', viz. the Holy Spirit of Heaven, with appropriate refinements upon softbacks, compact discs, and cassettes in each case.

14. CONFOUNDING FACT WITH TRUTH. One of the stupidest mistakes people make is to confound fact with truth, estimating that which is merely factual to be true. Small wonder that there is little room for truth in their lives, when they identify fact with it and thus detract from the altogether separate status and meaning of the latter!

CYCLE 104

1. INSTRUMENTAL UGLINESS AND BEAUTY. Compared to the violin, the guitar is musically an ugly instrument which relies upon a reactive, or plucking/strumming, technique vis-à-vis its strings. Yet both violins and guitars are arguably bodily or 'worldly' instruments ... having a mundane significance, in flesh/touch sensuality and womb/id sensibility, as germane to negative nature and positive civilization respectively, the former masculine and the latter feminine.

2. MODES OF GUITAR UGLINESS. To distinguish modes of ugliness with regard to the guitar ... from the most ugly mode of single-note plucking without slide to the least ugly mode of single-note plucking with slide via the more (relative to most) ugly mode of chordal strumming without slide and the less (relative to least) ugly mode of chordal strumming with slide.

3. MODES OF VIOLIN BEAUTY. To distinguish modes of beauty with regard to the violin ... from the least beautiful mode of single-note pizzicato to the most beautiful mode of single-note bowing via the less (relative to least) beautiful mode of double-stopped pizzicato and the more (relative to most) beautiful mode of double-stopped bowing.

4. ATOMIC BREAKDOWN OF GUITAR UGLINESS. Hence, with regard to the guitar, from the alpha-most technique of elemental electron particles to the alpha-least technique of elemental electron wavicles via the alpha-more (relative to most) technique of molecular electron particles and the alpha-less (relative to least) technique of molecular electron wavicles.

5. ATOMIC BREAKDOWN OF VIOLIN BEAUTY. Hence, with regard to the violin, from the omega-least technique of elemental neutrino particles to the omega-most technique of elemental neutrino wavicles via the omega-less (relative to least) technique of molecular neutrino particles and the omega-more (relative to most) technique of molecular neutrino wavicles.

6. IDEOLOGICAL DIVISIBILITY OF GUITARISTS. One could say that guitarists are divisible, relevant to the realist essence of primal taking, the quality of negative nature, between 'stupid' and 'smart' ... according to the absence or presence of a slide, the former comparatively 'stupid' and the latter comparatively 'smart'. For the 'stupid' modes of guitar playing correspond to realist science (elemental) and politics (molecular), whereas the 'smart' modes of guitar playing correspond to realist economics (molecular) and religion (elemental).

7. IDEOLOGICAL DIVISIBILITY OF VIOLINISTS. Likewise, one could say that violinists are divisible, relevant to the humanist essence of supreme giving, the quality of positive civilization, between 'stupid' and 'smart' ... according to the presence or absence of pizzicato, the former comparatively 'stupid' and the latter comparatively 'smart'. For the 'stupid' modes of violin playing correspond to humanist science (elemental) and politics (molecular), whereas the 'smart' modes of violin playing correspond to humanist economics (molecular) and religion (elemental).

8. CONTRARY FATALITIES OF GUITARISTS AND VIOLINISTS. Compared to the 'smartness' of violinists, who almost invariably use a bow, thereby aligning themselves with the omega-more and omega-most modes of playing technique in a bias towards humanist economics and religion, most guitarists would seem to be 'stupid', since biased, by and large, towards the alpha-more and alpha-most techniques of guitar playing - the former political and the latter scientific, a distinction, in short, between chordal strumming and single-note plucking, neither of which have reference to the use of a slide. In fact, the use of a plectrum to enhance plucking and/or strumming is almost mandatory with these alpha-more and alpha-most modes of guitar playing.

CYCLE 105

1. FULL GAMUT OF SENSIBILITY. From the Devil of sensibility, viz. Allah/the Father, to the God of sensibility, viz. the Holy Spirit/the Holy Spirit of Heaven, via the woman of sensibility, viz. the Mother, and the man of sensibility, viz. Christ. In other words, from the heart to the lungs via the womb and the brain.

2. FULL GAMUT OF SENSUALITY. From the Antidevil of sensuality, viz. the Anti-allah/Antifather, to the Antigod of sensuality, viz. the Antispirit, via the antiwoman of sensuality, viz. the Antimother, and the antiman of sensuality, viz. the Antichrist. In other words, from the eyes to the ears via the tongue and the flesh.

3. COMMON SENSE VIS-À-VIS UNCOMMON SENSIBILITY. Men of uncommon sensibility are invariably outnumbered by men of common sense.

4. EITHER OR, NOT BOTH. Those who have the most common sense usually have the least uncommon sensibility, and vice versa.

5. VICIOUS NATURE OF SENSES. Common sense flies in the face of virtue and, indeed, of all that is holy. For, at bottom, the senses are vicious, appertaining to Original Sin.

6. GRADES OF ORIGINAL SIN. There is, besides the most Original Sin of the eyes, the more (relative to most) Original Sin of the tongue, the less (relative to least) Original Sin of the flesh, and the least (relative to less) Original Sin of the ears. That is to say, there are descending grades and degrees of Original Sin ... from the Antidevil to the Antigod via the Antiwoman and the Antiman, as from science to religion via politics and economics within the framework, necessarily negative, of the elements, viz. photons, neutrons, electrons, and protons.

7. GENUINE AND FALSE LITERATURE. That which is predominantly written from the standpoint of sensibility is the genuine literature of virtue, whereas that which is predominantly written from the standpoint of sensuality is the false literature of vice.

8. CATEGORIES OF LITERARY SENSIBILITY. When written from the standpoint of sensibility, poetry is the literature of intellectual fundamentalism, drama the literature of intellectual humanism, fiction the literature of intellectual nonconformism, and philosophy the literature of intellectual transcendentalism.

9. CATEGORIES OF LITERARY SENSUALITY. When written from the standpoint of sensuality, poetry is the 'literature' of anti-intellectual idealism, drama the 'literature' of anti-intellectual realism, fiction the 'literature' of anti-intellectual materialism, and philosophy the 'literature' of anti-intellectual naturalism.

10. ANTI-LITERATURE. All vicious literature, written from the standpoint of sensuality, is effectively anti-literary, and hence basically philistine in its negativity. It is the antipoetry, antidrama, antifiction, and antiphilosophy of the 'once born' who, for reasons best known to themselves, scorn the 'reborn', in pursuance of sensual vice.

11. SEX AND MATERNITY. Sex is both masculine and vicious, rooted in the less (relative to least) Original Sin of the flesh and, in particular, the penis. Maternity, on the other hand, is virtuous, and thus the redemption of woman in and through the mundane sensibility of the womb.

12. MALE VICE AND FEMALE VIRTUE. Man sins through the flesh, whereas woman is (or can be) saved to the mundane sensibility of maternal virtue as a result of sex, falling from ignorance into beauty.

13. UGLINESS OF COITUS. Man cannot rise from ugliness to knowledge whilst he is yet subject to the flesh and its sexual sin. He remains, on the contrary, antichristically disposed to the ugliness of coitus.

14. REDEMPTIVE GRACE. To distinguish the damnation of Original Sin from the salvation of what could be called Redemptive Grace, further distinguishing the least Redemptive Grace of the heart from the less (relative to least) Redemptive Grace of the womb, and the more (relative to most) Redemptive Grace of the brain from the most Redemptive Grace of the lungs, as one ascends from the Devil to God via woman and man, or science to religion via politics and economics within the framework, necessarily positive, of the elementinos, viz. photinos, neutrinos, electrinos, and protinos.

CYCLE 106

1. FALL FROM MOST ORIGINAL SIN TO LEAST REDEMPTIVE GRACE. To fall (diagonally) from the most Original Sin of primal doing to the least Redemptive Grace of supreme doing, as from the eyes to the heart, idealism to fundamentalism, superfeminine Devil to subfeminine warrior, barbarism in its negative extreme right-wing manifestation to barbarism in its positive extreme right-wing manifestation.

2. RISE FROM LEAST ORIGINAL SIN TO MOST REDEMPTIVE GRACE. To rise (diagonally) from the least Original Sin of primal being to the most Redemptive Grace of supreme being, as from the ears to the lungs, naturalism to transcendentalism, submasculine beast to supermasculine God, culture in its negative extreme left-wing manifestation to culture in its positive extreme left-wing manifestation.

3. FALL FROM MORE ORIGINAL SIN TO LESS REDEMPTIVE GRACE. To fall from the more (relative to most) Original Sin of primal giving to the less (relative to least) Redemptive Grace of supreme giving, as from the tongue to the womb, materialism to humanism, negative-feminine shrew to positive-feminine angel, civilization in its negative right-wing manifestation to civilization in its positive right-wing manifestation.

4. RISE FROM LESS ORIGINAL SIN TO MORE REDEMPTIVE GRACE. To rise from the less (relative to least) Original Sin of primal taking to the more (relative to most) Redemptive Grace of supreme taking, as from the flesh to the brain, realism to nonconformism, negative-masculine sinner to positive-masculine saint, nature in its negative left-wing manifestation to nature in its positive left-wing manifestation.

5. DAMNED FROM MORE TO MOST ORIGINAL SIN. To be negatively damned from the more Original Sin of primal giving to the most Original Sin of primal doing, as from the Antimother to the Anti-allah/Antifather, ice to light, negative phenomenal objectivity to negative noumenal objectivity.

6. SAVED FROM LESS TO LEAST ORIGINAL SIN. To be negatively saved from the less Original Sin of primal taking to the least Original Sin of primal being, as from the Antichrist to the Antispirit, earth to fire, negative phenomenal subjectivity to negative noumenal subjectivity.

7. DAMNED FROM LESS TO LEAST REDEMPTIVE GRACE. To be positively damned from the less Redemptive Grace of supreme giving to the least Redemptive Grace of supreme doing, as from the Mother to the Father/Allah, id to soul, positive phenomenal objectivity to positive noumenal objectivity.

8. SAVED FROM MORE TO MOST REDEMPTIVE GRACE. To be positively saved from the more Redemptive Grace of supreme taking to the most Redemptive Grace of supreme being, as from the Son to the Holy Ghost, intellect to spirit, positive phenomenal subjectivity to positive noumenal subjectivity.

9. FROM SENSUAL TO SENSIBLE DEVILS. To fall from the Devil of sensuality, viz. the Anti-allah/Antifather, to the Devil of sensibility, viz. the Father/Allah, as from the eyes to the heart, light to blood.

10. FROM SENSUAL TO SENSIBLE GODS. To rise from the God of sensuality, viz. the Antispirit, to the God of sensibility, viz. the Holy Spirit, as from the ears to the lungs, fire to air.

11. FROM SENSUAL TO SENSIBLE WOMEN. To fall from the woman of sensuality, viz. the Antimother, to the woman of sensibility, viz. the Mother, as from the tongue to the womb, water to children.

12. FROM SENSUAL TO SENSIBLE MEN. To rise from the man of sensuality, viz. the Antichrist, to the man of sensibility, viz. Christ, as from the flesh to the brain, earth to thoughts.

13. DIRECTION OF PRAYER. Genuine prayer, which appertains to the Christ Child, the symbol of thoughtful intellect, can only be directed towards the Holy Spirit, the 'peace that surpasses all understanding', inasmuch as one sincerely wishes for that peace. You cannot direct it towards the Mother or the Father, since these deities appertain to the non-thinking modes of the intellect in speaking and reading respectively. Neither can you pray to the Son, Who appertains to writing as opposed to thinking. Prayer, to repeat, is in and of the Christ Child, and when the intellect enters that context it becomes thought, wherein it should be directed towards God, viz. the Holy Spirit, within the relative framework, necessarily intellectual, of Christianity. To pray to man (the Son) or to woman (the Mother) would be illogical, albeit less illogical, from a religious standpoint, than praying to the Devil (the Father), Who is the opposite of God, and thus as far removed from the Holy Spirit as Hell from Heaven, or the emotional brain and/or heart from the spiritual brain and/or lungs with regard to the Christian context, also of course embracing the intellectual brain, of the 'Three in One'. True prayer, by which is meant thought-centred intellectuality, can only be logically directed towards the Holy Spirit, which is the goal and redemption of religious striving, relative to the broadly purgatorial sphere of Christianity.

14. SUPERCONSCIOUS PEACE OF HEAVEN. The Holy Spirit and/or Ghost is not, however, the same as the Holy Spirit of Heaven, for which, as already noted in an earlier cycle of this book, the Second Coming is required ... less on a basis of people praying than of their passively acquiescing in his thoughts - preferably, so I now contend, via aural means such as compact discs and cassettes which, in appealing to the ears, open the way for a rise towards the spirit. Only thus will the way be prepared for the total triumph of the lungs in a salvation, germane to the Holy Spirit of Heaven, beyond the egocentricity of mind-dominated meditation and antithetical not to the Father/Allah, the Devil(s) of sensibility, but to the Clear Light of the Void, the Devil of sensuality. Only then will there be a true attainment to Heaven and deliverance from evil in the pure superconsciousness of universal self.

CYCLE 107

1. FALL FROM IMMORAL SENSUALITY TO SENSIBILITY. To fall from the immoral sensuality of seeing ... in the primal doing of the objective noumenal not-self, or eyes, to the immoral sensibility of feeling ... in the supreme doing of the objective noumenal self, or heart.

2. RISE FROM MORAL SENSUALITY TO SENSIBILITY. To rise from the moral sensuality of hearing ... in the primal being of the subjective noumenal not-self, or ears, to the moral sensibility of breathing ... in the supreme being of the subjective noumenal self, or lungs.

3. FALL FROM AMORAL SENSUALITY TO SENSIBILITY. To fall from the amoral sensuality of tasting ... in the primal giving of the objective phenomenal not-self, or tongue, to the amoral sensibility of conceiving ... in the supreme giving of the objective noumenal self, or womb.

4. RISE FROM AMORAL SENSUALITY TO SENSIBILITY. To rise from the amoral sensuality of touching ... in the primal taking of the subjective phenomenal not-self, or flesh, to the amoral sensibility of thinking ... in the supreme taking of the subjective phenomenal self, or brain.

5. FROM EXTERNAL TO INTERNAL HELL/HEAVEN. People who are already, by and large, on the noumenal planes of doing and being ... cannot be damned or saved, but can only fall or rise from sensuality to sensibility, thereby passing from an external Hell/Heaven to an internal Hell/Heaven ... as they exchange the negativity of divergence within the centrifugal for the positivity of convergence within the centripetal.

6. WILL TOWARDS THE NOUMENAL. Damnation and salvation are primarily for those who exist, by and large, on the phenomenal planes of giving and taking, but who evince a will towards the noumenal planes above, whether with regard to sensuality or to sensibility, centrifugal alpha or centripetal omega, the negativity of a divergent objectivity/subjectivity or the positivity of a convergent objectivity/subjectivity. Thus is giving eclipsed by doing ... and taking by being ... on both primal and supreme levels.

CYCLE 108

1. RULED AND LED. Whereas the British are a people (if that's the right word) ruled by the Devil, the Irish are a people led by God. Thus whereas the British are subjects of a monarch, the personification on Earth of the Father (though, in the case of a female monarch, 'the Mother' would probably be the more relevant theological parallel), the Irish are loyal to a pope, the personification on Earth of the Holy Spirit. Hence whereas the British are rooted, through the monarchy, in strength, the Irish are centred, through the papacy, in truth. Unfortunately strength and truth are as incommensurable as Hell and Heaven or, which amounts to the same thing, the Devil and God.

2. LEVEL PLAYING FIELD. The Irish cannot trust the British and have no reason to be enamoured of them. Only when the British have done away with themselves through devolution ... will it be possible for the Irish to treat the Scots, Welsh, and even English as friends rather than potential if not actual enemies. Then there will be a 'level playing field', so to speak, between the former countries which constitute what is loosely termed 'the British Isles'.

3. GENDER IMPLICATIONS OF MONARCHY. A female monarch, like Queen Elizabeth II, is arguably less the personification of the Father than of the Mother, and therefore closer, in a sense, to beauty than to strength. Especially must this be so when, like the Queen, the monarch is figurehead of the Anglican Church, which is closer, relevant to Christianity, to beauty than to strength, goodness, or truth. Hence the Queen is less a Devil than a woman, and therefore eligible for salvation to the 'New Earth' of the triadic Beyond, in which beauty will achieve unprecedented peaks of refinement. Such an eligibility, however, would not apply to a male monarch in the event of succession, since a king would be the personification on Earth of the Father, and hence of strength.

CYCLE 109

1. NEGATIVE AND POSITIVE DEVILS. To contrast the Antidevil of primal doing with the Devil of supreme doing, the Clear Light of the Void (Space) with the Holy Soul of Hell.

2. NEGATIVE AND POSITIVE GODS. To contrast the Antigod of primal being with the God of supreme being, the Clear Fire of Time with the Holy Spirit of Heaven.

3. NEGATIVE AND POSITIVE WOMEN. To contrast the antiwoman of primal giving with the woman of supreme giving, the Clear Ice of Volume with the Holy Id of the World.

4. NEGATIVE AND POSITIVE MEN. To contrast the antiman of primal taking with the man of supreme taking, the Clear Soil of Mass with the Holy Mind of Purgatory.

5. CHRISTIAN GENDER CONTRASTS. To contrast the Father with the Holy Spirit on the basis of a lesser submasculine/supermasculine dichotomy having a masculine cynosure in the Son.

6. TRINITARIAN DISTINCTIONS. Hence God the Father reigns in an emotional Subheaven, the Son reigns or, rather, governs in an intellectual Heaven, and the Holy Spirit leads in a spiritual Superheaven.

7. NATURE OF CHRISTIAN ONENESS. The Father, Son, and Holy Ghost are three deities in the one context, the context, germane to the purgatorial sphere in which Christianity operates, of the brain.

8. 'LESSER' AND 'GREATER' DISTINCTIONS. The lesser Subheaven of the Father should no more be confounded with the greater Subheaven of Jehovah ... than the lesser Superheaven of the Holy Ghost with the greater Superheaven of the Holy Spirit of Heaven, which is antithetical not to the Father but to the Clear Light of the Void.

9. 'LESSER' INTELLECTUAL HEAVEN. Compared to the intellectual Heaven (Purgatory) of the Son, the intellectual Heaven of the Christ Child, as germane to Catholicism, is a lesser intellectual Heaven which is but a means to the Holy Spirit.

10. 'GREATER' SUPERHEAVEN. In like fashion, the Second Coming is but a means to the Holy Spirit of Heaven, the greater Superheaven of God per se, which stems from a purgatorial (intellectual) precondition in his Messianic teachings.

11. CONTRASTING FATES OF THE SON. The Son leads not to the Holy Spirit but either becomes a purgatorial writerly end-in-himself (Puritanism) or stands in the shadow of the Father (Dissenterism) or of the Mother (Anglicanism), wherein He is effectively subordinated, in the one case, to an emotional Subheaven of readerly import and, in the other case, to the sensual World, wherein speech has its throne.

12. CATHOLIC 'ATHEISM' VIS-À-VIS THE FATHER. Only the Christ Child leads to the Holy Spirit ... in due Catholic, and prayerful, fashion, a Christ Who is less the Son of the Father/Mother, in Protestant fashion, than of the Virgin Mary, whose miraculous impregnation, in effectively transcending and dispensing with the Father, is the basis from which attainment of the Holy Ghost via the Christ Child subsequently becomes possible.

13. MUTUALLY EXCLUSIVE EXTREMES. Hence the achievement of a Christian transcendentalism in the Holy Spirit presupposes the minimization of a Christian fundamentalism in the Father, as well as the reduction of Christian nonconformism to the purgatorially prayerful level of the Christ Child.

14. ALTERNATIVE HELLS AND HEAVENS. Such a Christian transcendentalism should no more be confounded with transcendentalism per se than its fundamentalist counterpart in the Subheaven of the Father ... with fundamentalism per se, which, in any case, is less a thing of Subheaven, whether greater or lesser, than of Subhell, the Allahesque Subhell of the subfeminine blood/heart, which stands in a contrary relationship to the greater Subheaven of Jehovah in the sun/ears, and in a fallen relationship to the Superhell of the Clear Light of the Void, rooted in the superfeminine cosmos/eyes.

CYCLE 110

1. PHENOMENAL SELVES FOR BETTER OR WORSE. Better than the subjective phenomenal self of the brain is the subjective noumenal self of the lungs. Worse than the objective phenomenal self of the womb is the objective noumenal self of the heart.

2. PHENOMENAL NOT-SELVES FOR BETTER OR WORSE. Better than the subjective phenomenal not-self (antiself) of the flesh is the subjective noumenal not-self of the ears. Worse than the objective phenomenal not-self (antiself) of the tongue is the objective noumenal not-self of the eyes.

3. SUPREME QUALITIES FOR BETTER OR WORSE. Better than the supreme taking of nonconformism is the supreme being of transcendentalism. Worse than the supreme giving of humanism is the supreme doing of fundamentalism.

4. PRIMAL QUALITIES FOR BETTER OR WORSE. Better than the primal taking of realism is the primal being of naturalism. Worse than the primal giving of materialism is the primal doing of idealism.

5. SENSIBILITIES FOR BETTER OR WORSE. Better than the subjective amoral sensibility of thinking is the subjective moral sensibility of breathing. Worse than the objective amoral sensibility of conceiving is the objective immoral sensibility of feeling.

6. SENSUALITIES FOR BETTER OR WORSE. Better than the subjective amoral sensuality of touching is the subjective moral sensuality of hearing. Worse than the objective amoral sensuality of tasting is the objective immoral sensuality of seeing.

7. CONSTITUTIONALITY FOR BETTER OR WORSE. Better than constitutional economics is constitutional religion. Worse than constitutional politics is constitutional science.

8. UNCONSTITUTIONALITY FOR BETTER OR WORSE. Better than unconstitutional economics is unconstitutional religion. Worse than unconstitutional politics is unconstitutional science.

9. APPARENT/ESSENTIAL DISTINCTIONS BETWEEN SENS-UALITY AND SENSIBILITY. Sensuality can be objective or subjective, sensibility likewise, but all sensuality is apparent, whereas all sensibility is essential.

10. SENSUAL ALPHA VIS-À-VIS SENSIBLE OMEGA. To contrast the alpha of sensuality with the omega of sensibility on the basis of an apparent/essential, centrifugal/centripetal, divergent/convergent dichotomy which is subdivisible into objective and subjective manifestations thereof - seeing and tasting being objective modes of sensuality compared with hearing and touching; thinking and breathing being subjective modes of sensibility compared with conceiving and feeling.

CYCLE 111

1. GENERIC MODES OF RELIGIOUS SENSIBILITY. Humanism is the religion of the id, or womb; nonconformism the religion of the intellect, or brain; fundamentalism the religion of the soul, or heart; transcendentalism the religion of the spirit, or lungs.

2. NONCONFORMIST INTELLECTUALITY. Christianity is essentially a nonconformist religion, since centred in Christ Who, as the Son of Man, aptly epitomizes purgatorial intellectuality. Yet the intellect is divisible between thinking, writing, reading, and speaking, the four forms or modes of its presentation, two of which are private (and therefore properly Christian), the other two of which are public (and comparatively Heathen). Thus there are four basic kinds of nonconformism, each of which corresponds to the modal subdivisions of intellectuality. There is the Catholic nonconformism of the thought word; the Puritan nonconformism of the written word; the Dissenter nonconformism of the read word; and the Anglican nonconformism of the spoken word. Only the written word, corresponding in its literary introversion to the epistolary nature of the New Testament, correlates with the Christian intellect per se, the thought word being, in its philosophical introversion, quasi-spiritual, or orientated, through prayer, towards the Holy Ghost; the read word being, in its poetic extroversion, quasi-soulful, or orientated, through the Old Testament, towards the Father/Jehovah; and the spoken word being, in its dramatic extroversion, quasi-sensual, or orientated, through responsive chanting, etc., towards the Mother. However, even the Holy Ghost, the Father, and the Mother do not square with the per se modes of transcendentalism, fundamentalism, or humanism, but are the nearest things to them within the framework, necessarily purgatorial, of Christianity.

3. STANDINGS OF THE ALTERNATIVE MODES OF RELIGIOUS SENSIBILITY. Humanism is no more Christian than fundamentalism or transcendentalism. Humanism is Heathen, fundamentalism Superheathen (or Heathen from a noumenal standpoint), and transcendentalism Superchristian (or Christian from a noumenal standpoint). Humanism is about the World per se, fundamentalism about Hell per se, and transcendentalism about Heaven per se. A pagan Goddess like Venus is much more genuinely humanist than the Mother, just as Allah is much more genuinely fundamentalist than the Father, and, if you will, the Holy Spirit of Heaven much more genuinely transcendentalist than the Holy Ghost. The Mother, the Father, and the Holy Ghost always exist in relation to the Son. By contrast, these other and more genuine manifestations of humanism, fundamentalism, and transcendentalism are completely independent of such a purgatorial and intellectual cynosure. In fact, one could say that whereas there is something fundamentally lunar about Christianity, or nonconformism, the other kinds of religious sensibility would have more in common with the Earth, Venus, and Saturn, respectively, than with the Moon as such.

CYCLE 112

1. CLASS CHARACTERS OF PHENOMENAL/NOUMENAL PLANES. To contrast the lower-class character of Mass with the middle-class character of Volume, contrasting each of these with the upper-class character of Time and the classless character of Space.

2. RISING AND FALLING THROUGH NATURE AND CIVILIZATION. To rise, through nature, from the lower-class character of realism to the middle-class character of nonconformism, as from massed Mass to voluminous Volume, but to fall, through civilization, from the middle-class character of materialism to the lower-class character of humanism, as from volumetric Volume to massive Mass.

3. RISING AND FALLING THROUGH CULTURE AND BARBARISM. To rise, through culture, from the upper-class character of naturalism to the classless character of transcendentalism, as from sequential Time to spaced Space, but to fall, through barbarism, from the classless character of idealism to the upper-class character of fundamentalism, as from spatial Space to repetitive Time.

4. SLANG CORRELATIONS. Of yobs, slobs, nobs, and snobs in relation to 'pricks', 'cunts', 'bums', and 'jerks' (in that order). For the yob is effectively a 'prick', the slob a 'cunt', the nob a 'bum', and the snob a 'jerk' (and this contrary to what I used to think).

5. FALLING WITHIN SNOBBERY. To fall from the classless snobbery of idealism to the upper-class snobbery of fundamentalism, as from primal doing to supreme doing, the eyes to the heart.

6. RISING WITHIN NOBBERY. To rise from the upper-class nobbery of naturalism to the classless nobbery of transcendentalism, as from primal being to supreme being, the ears to the lungs.

7. FALLING WITHIN SLOBBERY. To fall from the middle-class slobbery of materialism to the lower-class slobbery of humanism, as from primal giving to supreme giving, the tongue to the womb.

8. RISING WITHIN YOBBERY. To rise from the lower-class yobbery of realism to the middle-class yobbery of nonconformism, as from primal taking to supreme taking, the flesh to the brain.

9. MORAL CHARACTERISTICS OF WOMAN. Woman is usually both a snob and a slob, or, as Baudelaire put it, a tyrant and a slave.

10. MORAL CHARACTERISTICS OF MAN. Man is usually both a yob and a nob, a 'prick' and a 'bum', rather than, like woman, a 'cunt' and a 'jerk'.

11. ROOTED IN VANITY. Unlike man, woman is rooted in vanity, the basis of all snobbery.

12. NOBLE ASPIRATION. Man aspires, if honourable, towards the universal centre of all nobility, which, as spirit, is as far removed from the light of vanity as it is possible to be. Man has the capacity to go beyond. Woman doesn't!

13. CHARACTERISTIC ORIENTATIONS IN RELATION TO GENDER. Woman is both a civilized slob and a barbarous snob whose characteristic orientation in life, being objective, is right wing, in contrast to the left-tending orientation, through subjectivity, of that which, as man, is both a natural yob and a cultural nob. In fact, man and woman are transcended by God and the Devil when culture and barbarism are at issue, the nob being no less divine than the snob is diabolic, and this whether negatively or positively, in relation, in other words, to naturalism/transcendentalism or to idealism/fundamentalism.

14. FALL FROM CLASSLESS TO UPPER-CLASS SNOBBERY. From the snob of sensuality, rooted in the eyes, to the snob of sensibility, rooted in the heart - a devolutionary regression (fall) from idealism to fundamentalism, the 'snogg*** jerk' of classless snobbery to the 'frigg*** jerk' of upper-class snobbery.

15. RISE FROM UPPER-CLASS TO CLASSLESS NOBBERY. From the nob of sensuality, centred in the ears, to the nob of sensibility, centred in the lungs - an evolutionary progression (rise) from naturalism to transcendentalism, the 'frigg*** bum' of upper-class nobbery to the 'snogg*** bum' of classless nobbery.

16. FALL FROM MIDDLE- TO LOWER-CLASS SLOBBERY. From the slob of sensuality, rooted in the tongue, to the slob of sensibility, rooted in the womb - a devolutionary regression (fall) from materialism to humanism, the 'sodd*** cunt' of middle-class slobbery to the 'fuck*** cunt' of lower-class slobbery.

17. RISE FROM LOWER- TO MIDDLE-CLASS YOBBERY. From the yob of sensuality, centred in the flesh, to the yob of sensibility, centred in the brain - an evolutionary progression (rise) from realism to nonconformism, the 'fuck*** prick' of lower-class yobbery to the 'sodd*** prick' of middle-class yobbery.

CYCLE 113

1. RISE FROM PHYSICAL TO METAPHYSICAL NATURE. To rise, within phenomenal terms, from the physical nature of realism to the metaphysical nature of nonconformism, as from the Antichrist to Christ, the negative Left to the positive Left.

2. FALL FROM METAPHYSICAL TO PHYSICAL CIVILIZATION. To fall, within phenomenal terms, from the metaphysical civilization of materialism to the physical civilization of humanism, as from the Antimother to the Mother, the negative Right to the positive Right.

3. RISE FROM CHEMICAL TO METACHEMICAL CULTURE. To rise, within noumenal terms, from the chemical culture of naturalism to the metachemical culture of transcendentalism, as from the Antispirit to the Holy Spirit, the negative Extreme Left to the positive Extreme Left.

4. FALL FROM METACHEMICAL TO CHEMICAL BARBARISM. To fall, within noumenal terms, from the metachemical barbarism of idealism to the chemical barbarism of fundamentalism, as from the Anti-allah/Antifather to the Father/Allah, the negative Extreme Right to the positive Extreme Right.

5. RISE FROM PHYSICAL TO METAPHYSICAL SUBJECTIVITY. To rise, within nature, from the physical subjectivity of the flesh to the metaphysical subjectivity of the brain, as from earth to the mind, massed Mass to voluminous Volume.

6. FALL FROM METAPHYSICAL TO PHYSICAL OBJECTIV-ITY. To fall, within civilization, from the metaphysical objectivity of the tongue to the physical objectivity of the womb, as from water to the id, volumetric Volume to massive Mass.

7. RISE FROM CHEMICAL TO METACHEMICAL SUBJECTIVITY. To rise, within culture, from the chemical subjectivity of the ears to the metachemical subjectivity of the lungs, as from fire to the spirit, sequential Time to spaced Space.

8. FALL FROM METACHEMICAL TO CHEMICAL OBJECTIVITY. To fall, within barbarism, from the metachemical objectivity of the eyes to the chemical objectivity of the heart, as from light to the soul, spatial Space to repetitive Time.

9. RISE FROM PHYSICAL TO METAPHYSICAL MASCULINITY. To rise, as a yob, from the physical masculinity of ugliness to the metaphysical masculinity of knowledge, as from primal taking to supreme taking, the Underworld of lower-class sensuality to the Overworld of middle-class sensibility.

10. FALL FROM METAPHYSICAL TO PHYSICAL FEMININITY. To fall, as a slob, from the metaphysical femininity of ignorance to the physical femininity of beauty, as from primal giving to supreme giving, the Overworld of middle-class sensuality to the Underworld of lower-class sensibility.

11. RISE FROM CHEMICAL TO METACHEMICAL MASCULINITY. To rise, as a nob, from the chemical masculinity of weakness to the metachemical masculinity of truth, as from primal being to supreme being, the Netherworld of upper-class sensuality to the Otherworld of classless sensibility.

12. FALL FROM METACHEMICAL TO CHEMICAL FEMININITY. To fall, as a snob, from the metachemical femininity of illusion to the chemical femininity of strength, as from primal doing to supreme doing, the Otherworld of classless sensuality to the Netherworld of upper-class sensibility.

13. RISE FROM PHYSICAL TO METAPHYSICAL HEAVEN. To rise, as a 'prick', from the physical Heaven of pleasure to the metaphysical Heaven of love, as from sinner to saint, electrons to electrinos.

14. FALL FROM METAPHYSICAL TO PHYSICAL HELL. To fall, as a 'cunt', from the metaphysical Hell of hate to the physical Hell of pain, as from shrew to angel, neutrons to neutrinos.

15. RISE FROM CHEMICAL TO METACHEMICAL HEAVEN. To rise, as a 'bum', from the chemical Heaven of humility to the metachemical Heaven of joy, as from beast to God, protons to protinos.

16. FALL FROM METACHEMICAL TO CHEMICAL HELL. To fall, as a 'jerk', from the metachemical Hell of woe to the chemical hell of pride, as from Devil to warrior, photons to photinos.

CYCLE 114

1. STANDING OF METACHEMICAL TO CHEMICAL. The metachemical stands to the chemical as Space to Time, being the preserve of both the Devil (superfeminine) and God (supermasculine).

2. STANDING OF METAPHYSICAL TO PHYSICAL. The metaphysical stands to the physical as Volume to Mass, being the preserve of both woman (negative feminine) and man (positive masculine).

3. AIR AND WATER. Air is a metachemical element, whereas water is metaphysical.

4. STANDING OF POSITIVE METAPHYSICAL TO POSITIVE METACHEMICAL. The positive metaphysical stands to the positive metachemical as Christ to the Holy Spirit (of Heaven).

5. PHENOMENAL LIMITATION OF CHRISTIC SALVATION. Christ saves from the negative physicality of the World or, more correctly, the realistic Underworld ... to the positive metaphysicality of the nonconformist Overworld, which is to say, from a physical Heaven in the flesh to a metaphysical Heaven in the brain. However, Christ does not save beyond that point, since the metachemical Heaven of the lungs is above the phenomenal plane of metaphysics, which is something one would have to abandon in order to attain to a definitive salvation - the salvation, more specifically, of the Holy Spirit of Heaven.

6. NOUMENAL INFINITY OF SUPERCHRISTIC SALVATION. It could be said that the Superchrist, or Second Coming, saves from the negative chemistry of the naturalistic Netherworld ... to the positive metachemistry of the transcendental Otherworld, which is to say, from a chemical Heaven in the ears to a metachemical Heaven in the lungs. Yet, over and above this, salvation is also from the phenomenal plane of nonconformist understanding, or intellectuality, to the noumenal plane of transcendentalist peace, from the metaphysical to the metachemical, so that, ultimately, even Christ is something from which one needs to be saved, if true divinity in the Holy Spirit of Heaven is to become the norm. Yet how can such a salvation happen if not through the Second Coming, and thus effectively via the negative chemistry of the naturalistic Netherworld, so that one can rise up, presumably via some audio appreciation of his truth, towards the positive metachemistry of the transcendental Otherworld, wherein the lungs will speak for themselves on truly transcendent (in relation to the brain) terms.

CYCLE 115

1. DEVOLUTIONARY OVERVIEW FROM SCIENCE TO RELIGION IN SENSUALITY. From the metachemistry of science to the chemistry of religion via the metaphysicality of politics and the physicality of economics.

2. EVOLUTIONARY OVERVIEW FROM SCIENCE TO RELIGION IN SENSIBILITY. From the chemistry of science to the metachemistry of religion via the physicality of politics and the metaphysicality of economics.

3. DEVOLUTIONARY OVERVIEW FROM LIGHT TO FIRE. From the negative metachemistry of light to the negative chemistry of fire via the negative metaphysicality of water and the negative physicality of earth, as from brightness to hotness via coldness and darkness.

4. EVOLUTIONARY OVERVIEW FROM BLOOD TO AIR. From the positive chemistry of blood to the positive metachemistry of air via the positive physicality of offspring and the positive metaphysicality of thought, as from rashness to lightness via heaviness and shrewdness.

5. DEVOLUTIONARY OVERVIEW FROM EYES TO EARS. From the negative metachemistry of the eyes to the negative chemistry of the ears via the negative metaphysicality of the tongue and the negative physicality of the flesh.

6. EVOLUTIONARY OVERVIEW FROM HEART TO LUNGS. From the positive chemistry of the heart to the positive metachemistry of the lungs via the positive physicality of the womb and the positive metaphysicality of the brain.

CYCLE 116

1. DEVOLUTIONARY OVERVIEW FROM IDEALISM TO NATURALISM. From the elemental metachemistry of scientific idealism to the elemental chemistry of religious naturalism via the molecular metaphysicality of political materialism and the molecular physicality of economic realism.

2. EVOLUTIONARY OVERVIEW FROM FUNDAMENTALISM TO TRANSCENDENTALISM. From the elemental chemistry of scientific fundamentalism to the elemental metachemistry of religious transcendentalism via the molecular physicality of political humanism and the molecular metaphysicality of economic nonconformism.

3. RISE OF ECONOMICS. To rise, in massed Mass, from the physicality of economic realism to the metaphysicality, in voluminous Volume, of economic nonconformism, as from negative to positive masculinity, the Antichrist to Christ, socialism to capitalism, democratic to bureaucratic economics.

4. FALL OF POLITICS. To fall, in volumetric Volume, from the metaphysicality of political materialism to the physicality, in massive Mass, of political humanism, as from negative to positive femininity, the Antimother to the Mother, parliamentarianism to republicanism, bureaucratic to democratic politics.

5. RISE OF RELIGION. To rise, in sequential Time, from the chemistry of religious naturalism to the metachemistry, in spaced Space, of religious transcendentalism, as from negative to positive divinity, the Antispirit to the Holy Spirit (of Heaven), Communism to Social Transcendentalism, autocratic to theocratic religion.

6. FALL OF SCIENCE. To fall, in spatial Space, from the metachemistry of scientific idealism to the chemistry, in repetitive Time, of scientific fundamentalism, as from negative to positive devility, the Anti-allah to Allah, Fascism to Islamic fundamentalism, theocratic to autocratic science.

CYCLE 117

1. DISCIPLINARY CONTRASTS. To contrast the divinity of religion with the devility of science, and the masculinity of economics with the femininity of politics, whether in sensuality or sensibility, appearance or essence.

2. DISCIPLINARY ANTAGONISMS. It is as logical for politics to want to do away with economics, woman with man, as for science to want to do away with religion, the Devil with God. The ‘objective’ are no friends of the ‘subjective’!

3. THEOCRATIC DICHOTOMY OF SPACE. With the idealism of spatial Space, sensual science is in its per se mould, while sensual economics, politics, and religion are all in 'bovaryized' subordination to such idealism. With the transcendentalism of spaced Space, by contrast, sensible religion is in its per se mould, while sensible science, politics, and economics are all in 'bovaryized' subordination to such transcendentalism.

4. AUTOCRATIC DICHOTOMY OF TIME. With the naturalism of sequential Time, sensual religion is in its per se mould, while sensual economics, politics, and science are all in 'bovaryized' subordination to such naturalism. With the fundamentalism of repetitive Time, by contrast, sensible science is in its per se mould, while sensible religion, politics, and economics are all in 'bovaryized' subordination to such fundamentalism.

5. BUREAUCRATIC DICHOTOMY OF VOLUME. With the materialism of volumetric Volume, sensual politics is in its per se mould, while sensual economics, science, and religion are all in 'bovaryized' subordination such materialism. With the nonconformism of voluminous Volume, by contrast, sensible economics is in its per se mould, while sensible science, politics, and religion are all in 'bovaryized' subordination to such nonconformism.

6. DEMOCRATIC DICHOTOMY OF MASS. With the realism of massed Mass, sensual economics is in its per se mould, while sensual politics, science, and religion are all in 'bovaryized' subordination to such realism. With the humanism of massive Mass, by contrast, sensible politics is in its per se mould, while sensible science, economics, and religion are all in 'bovaryized' subordination to such humanism.

CYCLE 118

1. MORAL DEFINITION OF THE SUPERHUMAN. So far as I am concerned, that which is generically superhuman can only come properly to pass with the democratic assumption of religious sovereignty by the People, when and if the opportunity were to arise. Hence the superhuman would not exist until the electorate vote, via the Second Coming, for religious sovereignty and, in the event of a majority mandate, the triadic Beyond officially comes to pass.

2. GRADES OF SUPERHUMANITY. In the event of the triadic Beyond officially coming to pass, there would be three grades or tiers of superhumanity, viz. those who pertain, through Mass, to the 'New Earth' ... of the most refined beauty; those who pertain, through Volume, to the 'New Purgatory' ... of the most refined knowledge; and those who pertain, through Space, to the 'New Heaven' ... of the most refined truth. One might distinguish, on this triadic basis, between superhuman superbeings in relation to the earthly Beautiful; superhuman suprabeings in relation to the purgatorial Good; and superhuman ultrabeings in relation to the heavenly True. For these three categories of superhumanity would correspond to the resurrected Mass of the Mother, the resurrected Volume of the Son, and the resurrected Space of the Holy Ghost. The first I have customarily identified with the Mary Child, the second with the Second Coming, and the third with the Holy Spirit of Heaven. They are the utmost refinements, respectively, of the Beautiful, the Good, and the True, such that would correlate, most perfectly, with the triadic Beyond.

3. FROM MASS TO SPACE IN THE BEYOND. At first 'Heaven' would come down to Earth, in the sense that the triadic Beyond, conceived in terms of a three-tier edifice of monolithic structure, would be composed of a 'New Heaven' in relation to ultimate truth, a 'New Purgatory' in relation to ultimate goodness (knowledge), and a 'New Earth' in relation to ultimate beauty. Thus, to begin with, Heaven would simply be the top tier of a structure set, in curvilinear form, on Earth within the overall context, therefore, of Mass. Ultimately, however, both the 'New Earth' and the 'New Purgatory' would ascend into Space together with the 'New Heaven' ... to the extent that we envisage a tower-like structure for the Space Centre that would be the final setting for the triadic Beyond, a setting which brings millennial evolution to a transcendent culmination in what could be described as a supermillennial context, or a millennium set not on Earth but in the 'Heavens'. Such, then, is the goal of superhuman striving!

4. BEYOND SUPERHUMANITY. Whereas the 'mundane towers' of our projected triadic Beyond would correlate with the superhuman, the 'transcendent towers' of the Supermillennium would pass beyond superhumanity to the full realization of superbeings, suprabeings, and ultrabeings in their own post-human right. That is to say, the Space Centres would be host not to superhuman superbeings, suprabeings, and ultrabeings but to their per se manifestations, which would have been engineered out of the superhuman stage of millennial life. Until the backbrain was removed from the millennial life-forms of the triadic Beyond, they would not be post-human but superhuman, and thus reflective of that transition between human and post-human which I tend to equate with the cyborg, or the gradual cyborgization, so to speak, of life. Only with the transcendence of the backbrain at a more advanced juncture in millennial evolution ... would superbeings, suprabeings, and ultrabeings come into their post-human or, rather, post-superhuman own ... as right-midbrain, left-midbrain, and forebrain collectivizations gradually took shape at the expense of cerebral uniformity, and their respective commitments to the Beautiful, the Good, and the True were consequently fine-honed to a point of perfection which would permit of the development, beyond Earth, of a Supermillennium set in Space.

5. FROM SUPERHUMAN TO POST-SUPERHUMAN SUPERBEINGS. Hence whereas the superhuman superbeing would have a brain primarily dedicated to the maximum realization of the Beautiful in the 'New Earth' of the Mary Child, the superbeing per se would be a right-midbrain collectivization more perfectly dedicated to the same Eternal Virtue within the transcendent context of a Space Centre's first tier.

6. FROM SUPERHUMAN TO POST-SUPERHUMAN SUPRABEINGS. Likewise whereas the superhuman suprabeing would have a brain primarily dedicated to the maximum realization of the Good in the 'New Purgatory' of the Second Coming, the suprabeing per se would be a left-midbrain collectivization more perfectly dedicated to the same Eternal Virtue within the transcendent context of a Space Centre's second tier.

7. FROM SUPERHUMAN TO POST-SUPERHUMAN ULTRABEINGS. Finally, whereas the superhuman ultrabeing would have a brain primarily dedicated to the maximum realization of the True in the 'New Heaven' of the Holy Spirit of Heaven, the ultrabeing per se would be a forebrain collectivization more perfectly dedicated to the same Eternal Virtue within the transcendent context of a Space Centre's third tier.

8. HEAVENLY LAST WORD. Woman may have the first word, and man the second, but God will have the last! For everything will return, in a manner of speaking, unto Space, wherein the triadic Beyond achieves maximum fulfilment.

CYCLE 119

1. GOOD AND EVIL GODS. Just as there is a God of sensibility, a good God, so there is a God of sensuality, an evil God - the former true and the latter weak.

2. GOOD AND EVIL DEVILS. Just as there is a Devil of sensibility, a good Devil, so there is a Devil of sensuality, an evil Devil - the former strong and the latter illusory.

3. GOOD AND EVIL MEN. Just as there is a man of sensibility, a good man, so there is a man of sensuality, an evil man - the former knowledgeable and the latter ugly.

4. GOOD AND EVIL WOMEN. Just as there is a woman of sensibility, a good woman, so there is a woman of sensuality, an evil woman - the former beautiful and the latter ignorant.

5. CONTRAST BETWEEN GOOD AND EVIL. Sensuality is everywhere evil compared to or, rather, contrasted with sensibility, which is alone good ... in terms of its relationship to virtue as opposed to vice.

6. FROM EVIL TO GOOD DIVINITY. From the evil God of fiery naturalism to the good God of airy transcendentalism, as from Jehovah to the Holy Spirit of Heaven.

7. FROM EVIL TO GOOD DEVILITY. From the evil Devil of cosmic idealism to the good Devil of bloody fundamentalism, as from the Clear Light of the Void to Allah.

8. FROM EVIL TO GOOD MASCULINITY. From the evil man of earthy realism to the good man of cerebral nonconformism, as from the Antichrist to Christ.

9. FROM EVIL TO GOOD FEMININITY. From the evil woman of watery materialism to the good woman of fecund humanism, as from the Antimother to the Mother.

10. RELIGIOUS GOOD AND EVIL. The evil God is a religious communist and the good God a religious centrist (pronounced centerist).

11. SCIENTIFIC GOOD AND EVIL. The evil Devil is a scientific fascist and the good Devil a scientific monarchist.

12. ECONOMIC GOOD AND EVIL. The evil man is an economic socialist and the good man an economic capitalist.

13. POLITICAL GOOD AND EVIL. The evil woman is a political parliamentarian and the good woman a political republican.

14. SENSUAL EVIL VIS-À-VIS SENSIBLE GOOD. Evil is everywhere the sensual alpha and good, by contrast, the sensible omega, irrespective of whether objective or subjective. For there is, besides the more blatant forms of evilness, subjective evil, as in naturalism and realism, no less than, besides the more blatant forms of goodness, objective good, as in fundamentalism and humanism.

CYCLE 120

1. SMOKING VICE. Smokers tend to display a lack of spiritual self-esteem, especially with regard to the lung-deep inhalation of cigarette tobacco.

2. WEAK AND ILLUSORY SMOKING. Cigarette smoking is a weak form of evil, compared to the illusory evil of pipe smoking.

3. IGNORANT AND UGLY SMOKING. The smoking of roll-ups is an ignorant form of evil, compared to the ugly evil of cigar smoking.

4. NEGATIVE NOUMENAL FATES OF SMOKERS. Cigar smokers can be negatively saved to cigarette smoking, progressing from phenomenal subjectivity to noumenal subjectivity, just as the smokers of roll-ups can be negatively damned to pipe smoking, regressing from phenomenal objectivity to noumenal objectivity.

5. SMOKING CORRELATIONS OF NOUMENAL EVIL. Pipe smoking corresponds to the evil Devil of idealism, whereas cigarette smoking corresponds to the evil God of naturalism.

6. SMOKING CORRELATIONS OF PHENOMENAL EVIL. The smoking of roll-ups corresponds to the bad woman of materialism, whereas cigar smoking corresponds to the bad man of realism.

7. ELEMENTAL DESCENT OF TOBACCO SMOKING. To descend, in elemental terms, from the 'light' of pipes to the 'soil' of cigars via the 'fire' of cigarettes and the 'water' of roll-ups, as from the Anti-allah to the Antichrist via the Antispirit and the Antimother.

8. RUBBISHING TRUTH. There is something almost British about smoking, which reflects a lack of respect for spirituality, and hence the lungs, as though they were effectively 'beyond the pale' of that which is rooted in sensuality. The smoker pollutes the lungs through tobacco inhalation, and thus effectively rubbishes the Holy Spirit/Holy Spirit of Heaven from a vicious basis in something which, whatever the exact form it takes, is fundamentally evil. Especially is this so of all forms of cigarette smoking, which, availing of lung-deep inhalation, are a direct rejection of moral sensibility.

9. SENSIBLE SMOKING. If there is such a thing as sensible smoking, or smoking in relation to sensibility, it could only be with regard to dope of one form or another, and thus the use of 'joints' and/or so-called bubble pipes. My impression is that the use of 'joints' for the smoking of, say, marijuana in conjunction with tobacco would correspond to the Father, as pertaining to Christian fundamentalism, and would thus fall within the category of immoral sensibility vis-à-vis the moral sensibility, relative to Christianity, of the Holy Spirit, which would be the victim, willy-nilly, of its abuse, a lesser submasculine nonconformism in the emotional brain vis-à-vis a lesser supermasculine nonconformism in the spiritual brain, with the possibility, in each case, of a greater submasculine/supermasculine overlap. The purer smoking of, say, marijuana in a bubble pipe, however, would correspond not to the Father but to Allah, and thus to a subfeminine parallel the essence of which was genuinely fundamentalist, given its correlation with the heart and thus, by implication, with blood. Whether such a mode of sensible smoking could be accused of 'rubbishing' the lungs is a moot point, though any kind of lung-deep inhalation would be less than respectful to them, were such a thing to occur without the inducement of tobacco. Certainly it could be regarded as a fall from the idealism of pipe smoking, with consequences no less diabolical with regard to the cultivation of an inner, or sensible, Hell.

CYCLE 121

1. DIVINE IRRELEVANCE. Although the term 'human being' covers all persons, irrespective of gender, it nonetheless remains a demonstrable fact that woman are, by and large, much less human beings than 'human doings' and/or 'human givings', so to speak, for whom being is largely a divine irrelevance.

2. ADVANCING AND DEFENDING. To advance giving through doing is the opposite of to defend being through taking, and, generally speaking, it is women who are disposed to the former and men or, at any rate, the most evolved men whose disposition is towards the latter.

3. PARADOXICAL PRECONDITIONS. In human affairs, there can be no being without taking, nor any giving without doing. Women do to give, whereas men take to be.

4. CONTRARY STANDINGS OF GIVING AND TAKING. Giving stems from doing, as woman from the Devil, whereas taking aspires towards being, as man towards God.

5. NO GODLY RESOLVE FROM THE DEVIL. It is much more difficult, in this world, to aspire towards God than to stem from the Devil. That is to say, it is much more difficult to aspire, as a man, towards supreme being than to accept what stems from primal doing which, being feminine, has no such aspiration and therefore is not subject to the likelihood of self-division.

6. REFERENCE TO CONTRARY PLANES OF EXISTENCE. Doing and being have reference to the noumenal planes of chemical and metachemical existence, whereas giving and taking have reference to the phenomenal planes of physical and metaphysical existence.

7. DOING AND BEING AGAINST. To do, through idealistic sensuality, against primal being ... is the opposite of to be, through naturalistic sensuality, against primal doing.

8. GIVING TO AND TAKING FROM. To give, through materialistic sensuality, to primal taking ... is the opposite of to take, through realistic sensuality, from primal giving.

9. DOING AND BEING FOR. To do, through fundamentalist sensibility, for the objective noumenal self ... is the opposite of to be, through transcendentalist sensibility, for the subjective noumenal self.

10. GIVING AND TAKING OF. To give, through humanist sensibility, of the objective phenomenal self ... is the opposite of to take (partake), through nonconformist sensibility, of the subjective phenomenal self.

11. INTOLERANCE AND TOLERANCE. Intolerance of one type of sensuality (on noumenal or phenomenal planes) towards another is the antithesis of tolerance of one kind of sensibility for another. Intolerance stems from a particle vacuum, whereas tolerance appertains to a wavicle plenum, each sensibility attuned to its own wavelength rather than competitively imposing, like the senses, upon their nearest rivals.

12. INSTITUTIONAL MANIFESTATIONS OF SENSUALITY AND SENSIBILITY. The distinction between sensuality and sensibility, which goes to the very core of the struggle between evil and good, exists no less in the contexts of State and Church than in the more obvious contexts of, say, science and religion, or politics and economics. Sensuality legitimizes the State and sensibility the Church.

13. CONTRARY DISPOSITIONS OF STATE AND CHURCH. Whereas the State is traditionally a largely intolerant institution, particularly vis-à-vis other states (polities), the Church, by contrast, is or should be tolerant ... of other churches (denominations).

14. ULTIMATE TRIUMPH OF GOOD OVER EVIL. It is difficult to conceive of an end to evil, and hence the State, so long as there are senses in existence. The end of the State is deeply connected, it seems to me, with the evolution of mankind towards the post-human, and hence with the expansion of sensibility at the expense of sensuality in a context of religious sovereignty germane to the Superchurch (the Centre). A life form largely if not exclusively disposed to sensibility would have no place for the State, since it would signify the triumph of good over evil through the transmutation of man into superman, whether with regard to superbeing, suprabeing, or ultrabeing levels of superhumanity (as already discussed), or, ultimately, with regard to the transmutation of supermen into superbeings, suprabeings, and ultrabeings per se ... as beauty, knowledge, and truth were taken beyond the post-Human Millennium to Supermillennial peaks of Eternal Life.

CYCLE 122

1. QUANTIFYING QUANTITATIVE VIRTUES. Compared with the most good virtue of truth through the lungs, strength through the heart is the least good virtue, beauty through the body (womb) the less (relative to least) good virtue, and knowledge through the brain the more (relative to most) good virtue.

2. QUANTIFYING QUANTITATIVE VICES. Compared with the most evil vice of illusion through the eyes, weakness through the ears is the least evil vice, ugliness through the flesh the less (relative to least) evil vice, and ignorance through the tongue the more (relative to most) evil vice.

3. QUALIFYING QUALITATIVE VIRTUES. Compared with the most good virtue of joy through the spirit, pride through the soul is the least good virtue, pleasure through the id the less (relative to least) good virtue, and love through the mind the more (relative to most) good virtue.

4. QUALIFYING QUALITATIVE VICES. Compared with the most evil vice of woe through the light, humility through the heat is the least evil vice, pain through the dark the less (relative to least) evil vice, and hatred through the cold the more (relative to most) evil vice.

5. FROM ORGANISMS TO ORGASMS IN DEVOLUTIONARY/EVOLUTIONARY MODES. To devolve from organisms to organizations, as from elemental to molecular particles, and to evolve from organs to orgasms, as from molecular to elemental wavicles.

6. DISCIPLINARY CORRELATIONS OF THE ABOVE. From the organisms of science to the orgasms of religion via the organizations of politics and the organs of economics.

7. DEVOLUTION FROM ORGANISMS TO ORGANIZATIONS. From the scientific organisms of idealism, naturalism, materialism, and realism ... to the political organizations of totalitarianism, authoritarianism, parliamentarianism, and republicanism.

8. EVOLUTION FROM ORGANS TO ORGASMS. From the economic organs of socialism, capitalism, communism, and corporatism ... to the religious orgasms of humanism, nonconformism, fundamentalism, and transcendentalism.

9. EXTROVERSION AND INTROVERSION. Like objectivity with regard to either sensuality or sensibility, extroversion is a feminine attribute, whereas introversion, like subjectivity, is a comparatively masculine attribute.

10. OBJECTIVE SIEGE TO SUBJECTIVITY. Woman makes war on man in a similar fashion to the way in which the Devil makes war on God - namely by laying objective siege, in her extroversion, to his subjectivity.

11. DEFENCE AGAINST OBJECTIVE SIEGE. Man's only defence against this objective siege is, like God's, to withdraw into his introversion. This is what makes one a man/God.

12. FAILURE TO STEM SIEGE. The fool loses his head to a woman/Devil, and is duly torn apart.

13. NEW TESTAMENT VIS-À-VIS OLD TESTAMENT. The man/God of sensibility 'turns the other cheek', whereas the man/God of sensuality exacts revenge after a fashion, thereby exposing his lack of sensibility.

14. BEYOND SENSUAL RESPONSE. He who calls another an 'arsehole' and/or 'bum' is effectively a 'jerk'; but it is not necessary for the God of sensibility to expose him as such, any more than the man of sensibility need expose the denigrator of 'pricks' as a 'cunt' and/or 'cocksucker'.

15. EXTRINSIC VIS-À-VIS INTRINSIC. 'Extrinsic' differs from 'intrinsic' as appearance from essence, or divergence from convergence, or centrifugal from centripetal.... In other words, it is that which, being extrinsic, is germane to sensuality ... as opposed to that which, being intrinsic, is germane to sensibility. The senses are extrinsic to the self, whereas the sensibilities are intrinsic to the self ... in each of its sensible manifestations.

CYCLE 123

1. MORE EVIL AND LESS GOOD. Although it cannot be said that women are evil and men ... good, as though sensuality were the exclusive preserve of femininity and sensibility the exclusive preserve of masculinity, it can, with reason, be maintained that woman is both more evil and less good than man. By which I mean that she has a bias, through her femininity, for the objective senses over the subjective ones, thereby being more evil, and a bias, likewise, for the objective sensibilities over the subjective ones, thereby being less good.

2. MOST EVIL AND LEAST GOOD. Strictly speaking, woman is more evil than man with regard to the phenomenal objectivity of the tongue as opposed to the phenomenal subjectivity of the flesh, and less good than man with regard to the phenomenal objectivity of the womb as opposed to the phenomenal subjectivity of the brain. For when we bring the noumenal objectivity of the eyes as opposed to the noumenal subjectivity of the ears into consideration, or, alternatively, the noumenal objectivity of the heart as opposed to the noumenal subjectivity of the lungs, we are dealing less with man and woman than with the Devil and God, the negative devility and divinity of the most and least evil modes of sensuality on the one hand, and the positive devility and divinity of the least and most good modes of sensibility on the other hand.

3. NOUMENAL/PHENOMENAL DISTINCTIONS OF EVIL VIS-À-VIS GOOD. Hence it should be maintained that, with regard to sensuality and sensibility, devility is both most evil and least good vis-à-vis divinity, whereas femininity is more (relative to most) evil and less (relative to least) good vis-à-vis masculinity.

4. DEVILITY VIS-À-VIS DIVINITY IN SENSUALITY AND SENSIBILITY. Whereas negative devility is most evil and negative divinity ... least evil in relation to their respective noumenal sensualities, positive devility is least good and positive divinity ... most good in relation to their respective noumenal sensibilities.

5. FEMININITY VIS-À-VIS MASCULINITY IN SENSUALITY AND SENSIBILITY. Whereas negative femininity is more (relative to most) evil and negative masculinity ... less (relative to least) evil in relation to their respective sensualities, positive femininity is less (relative to least) good and positive masculinity ... more (relative to most) good in relation to their respective sensibilities.

6. MOST AND LEAST EVIL SENSUALITIES. Compared with the most evil vice of optical sensuality (staring), the vice of aural sensuality (listening) is least evil, and therefore the noumenal distinction between negative devility and divinity is one in which the former is most evil and the latter least.

7. MOST AND LEAST GOOD SENSIBILITIES. Compared with the most good virtue of spiritual sensibility (breathing), the virtue of emotional sensibility (feeling) is least good, and therefore the noumenal distinction between positive divinity and devility is one in which the former is most good and the latter least.

8. MORE AND LESS EVIL SENSUALITIES. Compared with the more (relative to most) evil vice of lingual sensuality (tasting/talking), the vice of tactile sensuality (touching) is less (relative to least) evil, and therefore the phenomenal distinction between negative femininity and masculinity is one in which the former is more evil and the latter less.

9. MORE AND LESS GOOD SENSIBILITIES. Compared with the more (relative to most) good virtue of intellectual sensibility (thinking), the virtue of maternal sensibility (conceiving) is less (relative to least) good, and therefore the phenomenal distinction between positive masculinity and femininity is one in which the former is more good and the latter less.

CYCLE 124

1. MUSICAL BIASES OF THE TRIADIC BEYOND. The harmonies of sensible Mass, the melodies of sensible Volume, and the pitch of sensible Space ... would all be acceptable in, and therefore applicable to, their respective tiers of 'Kingdom Come'. Only the rhythms of sensible Time would be unacceptable, and therefore inapplicable, there, since connoting with the Father, and hence with that which, in strength, falls morally short of the beauty of the Mother, the knowledge of the Son, and the truth of the Holy Spirit.

2. NO PLACE FOR SENSIBLE RHYTHM. Hence while there would be a place in 'Kingdom Come' for the amoral goodness of sensible harmony, the amoral goodness of sensible melody, and the moral goodness of sensible pitch, there would be no place for the immoral goodness of sensible rhythm. Nor, needless to say, would there be any place for the sensual counterparts of the above, since evil would be beneath the pale of that which was germane to sensibility.

3. NO STRUGGLE OF GOOD AGAINST EVIL. Strictly speaking, there is no such thing as a struggle, directly and intentionally, of good against evil. That which struggles violently with evil is not goodness but an alternative kind of evil, say, naturalism against idealism, or realism against materialism. Goodness turns its back on evil because it is an attribute of sensibility.

4. COMPETING SENSIBILITIES. Of course, there may be competition between alternative sensibilities, but that would not be a struggle between good and evil ... so much as competition between different kinds of goodness, say objective against subjective, or phenomenal against noumenal.

5. EVIL AGAINST GOOD. However, if goodness does not wage war on evil, it could certainly be argued that evil wages war on goodness, both directly and indirectly, by deriding it and flaunting itself. Yet goodness has to 'turn the other cheek' if its devotee is not to succumb to evil by fighting back, thereby abandoning good.

6. NO REJECTION OF EVIL BEING. One could argue that the Old Testament stands to the New Testament as evil being to good being, or religious sensuality to religious sensibility, and that the God of the one is a refutation of the God of the other, 'turning the other cheek' and exacting 'an eye for an eye and a tooth for a tooth' being incommensurate. Yet Christians, with their phenomenal relativity, have more usually sought a compromise between sensuality and sensibility than a wholesale rejection of evil being, and hence the God of the Old Testament, viz. Jehovah.

7. DENOMINATIONAL THEORY OF BIBLICAL BIASES. Such a compromise is not incompatible with a bias for the one testament over the other, and if the Puritan bias is for the New Testament, then the Dissenter has no great difficulty accommodating the Old Testament, passing from the Father in connection with Christ to Jehovah in connection with Satan. Anglicans, on the other hand, might well be more disposed, in their bias towards the Mother, to striking a balance between Old and New Testaments, rather like a mother seeking to accommodate the often conflicting biases of her husband and son - the former identifiable with Dissenterism, the latter with Puritanism.

8. BASIS OF GENUINE PRAYER. There is no way in which prayer can be genuine when not associated, in Catholic fashion, with the Christ Child, Who is naturally close to the Virgin Mary, that young and miraculously impregnated Mother. Those who pray without due institutional regard to the necessity of upholding both the Virgin Mary and Christ Child ... deceive themselves as to the authenticity of their prayers. Thus most Protestants are deceived if they be not disillusioned with prayer (rightly so, with regard to their denominational departures from orthodoxy) and more disposed, in consequence, to other forms of worship. Only a Catholic can pray sincerely, and therefore it is not to be wondered at if Catholics generally take prayer more seriously than their Protestant counterparts. For prayer is the most subjective use, as thought, of the intellect, and thus it conforms to the most subjective mode of Christianity, that which is closer to the truth of the Holy Spirit in the 'peace that surpasses all understanding', the lung-biased subjectivity-of-subjectivities. Yet the truth of the Holy Spirit and the supertruth of the Holy Spirit of Heaven are, as the reader may already have gathered, two quite different things, the one germane to true Christianity, or Catholicism, and the other germane to what I am disposed to regarding as Social Transcendentalism, which is effectively Superchristian.

9. PLACE FOR ALTERNATIVE VIRTUES. You may, as a disillusioned Protestant, regard Catholicism as closer to the truth than Protestantism, but that would be no reason to convert to Catholicism, as though the truth alone was what mattered. Certainly it is that which applies to genuine religion, and Catholicism is nothing if not the nearest thing, within Christianity, to genuine religion. But there are other virtues or goods (sensibilities) as well, and they have just as much entitlement to exist (outside 'Kingdom Come') as the truth. I allude, of course, to beauty, knowledge, and strength, and thus to virtues which I believe to be more the preserve of Anglicanism, Puritanism, and Dissenterism, respectively, than of Catholicism, and which duly correlate with the Mother, the Son, and the Father ... as opposed to the Holy Spirit. Yes, Catholicism is religious Christianity, but there is still a place in life for 'political Christianity', 'economic Christianity' (the Christianity-of-Christianities), and 'scientific Christianity', even if, ultimately, the truth is morally superior to each and every one of the alternative virtues. Certainly, the Beautiful and the Knowledgeable would have a place alongside the True in any 'Kingdom Come' to which I sign my name! For it is not necessary to become a Catholic in order to qualify for millennial salvation. Only if you would prefer truth to knowledge or beauty, and thus the 'New Heaven' to the 'New Purgatory' or the 'New Earth'.

CYCLE 125

1. BOUND AND FREE IN SENSUALITY AND SENSIBILITY. Just as one can be masculine or feminine, subjective or objective, so one can be bound or free ... in both sensuality and sensibility. 'The Bound' are ever subjective, and hence masculine, while 'the Free' are ever objective, and hence feminine. Generally, 'the Free' make war on 'the Bound', as Devil upon God (noumenal planes) or woman upon man (phenomenal planes).

2. BOUND AND FREE IN SENSUALITY. To be sensually free in the noumenal objectivity of idealism and/or the phenomenal objectivity of materialism, as opposed to being sensually bound in the noumenal subjectivity of naturalism and/or the phenomenal subjectivity of realism.

3. BOUND AND FREE IN SENSIBILITY. To be sensibly free in the noumenal objectivity of fundamentalism and/or the phenomenal objectivity of humanism, as opposed to being sensibly bound in the noumenal subjectivity of transcendentalism and/or the phenomenal subjectivity of nonconformism.

4. GOOD AND EVIL MODES OF BINDING AND FREEDOM. Thus there is the 'evil freedom' and 'evil binding' of the sensualities on the one hand, but the 'good freedom' and 'good binding' of the sensibilities on the other hand.

5. MORAL DISTINCTION IN GENDER BETWEEN BINDING AND FREEDOM. Therefore freedom is, like binding, neither specifically good nor evil in itself, but depends for its ascertainment in such fashion on whether it is germane to sensuality (evil) or to sensibility (good). Yet bound sensuality is no less preferable to free sensuality ... than bound sensibility to free sensibility, whether in noumenal or phenomenal terms. The Naturalist is no less morally preferable to the Idealist than the Realist to the Materialist with regard to the sensualities, while the Transcendentalist is no less morally preferable to the Fundamentalist than the Nonconformist to the Humanist where the sensibilities are concerned. Binding is in every context a masculine attribute and freedom, by contrast, a feminine one - the former subjective and the latter objective.

6. CONFIRMATION OF GENDER BASIS FOR THE ABOVE. Of course, we can distinguish, more pedantically, between superfeminine freedom (idealism) and subfeminine freedom (fundamentalism), as also between submasculine binding (naturalism) and supermasculine binding (transcendentalism), but that is only to confirm rather than refute the basic gender distinction which exists between freedom and binding.

7. ALPHA AND OMEGA OF FREEDOM AND BINDING. The highest, most sensible binding is of course to be bound, through the lungs, to the God of sensibility, the Holy Spirit of Heaven, and this contrasts, absolutely, with the highest, most ignoble (in idealistic snobbery) freedom, through the eyes, in the Devil of sensuality, the Clear Light of the Void (Space), which is the superfeminine antithesis of supermasculine salvation.

8. RISING FROM EVIL BEING TO GOOD BEING. One cannot get to the Holy Spirit of Heaven except via the Clear Fire of Time, the submasculine binding through the ears, from which it is possible to be saved to the supermasculine binding of ultimate divinity, rising from evil being to good being, from subjective noumenal sensuality to subjective noumenal sensibility, the binding-of-bindings.

9. THE ULTIMATE PHILOSOPHER. The Holy Mind of Purgatory, or Christ, leads no further, on the other hand, than the Holy Spirit, which is a Christian shortfall, relative to cerebral spirituality, from the Holy Spirit of Heaven, the lung-centred deliverance from aural sensuality that is antithetical not to the Father (of cerebral emotionality) but to the Clear Light of the Void, and thus beyond all trinitarian reference. The Holy Spirit, by contrast, delivers from prayerful understanding, or the most subjective intellectuality, to the spiritual peace that owes not a little to the lungs, which fact won't, as a rule, be consciously acknowledged, since it is of the purgatorial and effectively lunar nature of Christianity to affirm cerebral spirituality in preference to the spirit per se, just as, with regard to the Father, it affirms cerebral emotionality in preference to the soul per se which, according with the Holy Soul of Hell (Allah), is less a thing of (in relation to the Father) Subheaven than of Subhell, the Hell of sensibility, as germane to the blood and its overly fundamentalist associations thereof. Hence 'lunar' Christianity fights shy of both the 'Venusian' heart of fundamentalism per se and the 'Saturnalian' lungs of transcendentalism per se, preferring its purgatorial intellectuality to the diabolic emotionality and divine spirituality of these fundamentalist and transcendentalist extremes. The soul and the spirit are alike rejected by dint of their reduction to cerebral manifestations conjoined with the intellect per se in what we recognize as the 'Holy Trinity'. Christ may lead, through His juvenile manifestation, the Catholic Christ Child, to the Holy Spirit, but only the Second Coming can lead to the Holy Spirit of Heaven, which is the supreme being of ultimate God and ultimate Heaven. By comparison to Christ, the Second Coming is the supreme taking of ultimate Purgatory, the ultimate philosopher whose thought should endure forever, setting mankind, or the most worthy sections of it, on course for supreme being ... in what must be the highest good, the sensible binding, through noumenal subjectivity, to the ultimate manifestation of Eternal Life.

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REVALUATING APPENDIX

1. It seems to me that, contrary to what I may previously have thought on the subject, salvation is, for want of a better definition, to progress from sensuality to sensibility, whereas damnation, by contrast, is to regress from sensibility to sensuality. Hence there are four kinds of salvation, no less than four kinds of damnation, each of which I shall list below.

2. To be saved from evil being to good being, the ears to the lungs, protons to protinos, naturalism to transcendentalism, primal culture to supreme culture, sequential Time to spaced Space, submasculinity to supermasculinity, the Antispirit, or Clear Fire of Time, to the Holy Spirit of Heaven.

3. To be saved from evil doing to good doing, the eyes to the heart, photons to photinos, idealism to fundamentalism, primal barbarism to supreme barbarism, spatial Space to repetitive Time, superfemininity to subfemininity, the Antisoul, or Clear Light of the Void, to the Holy Soul of Hell (Allah).

4. To be saved from evil giving to good giving, the tongue to the womb, electrons to electrinos (not neutrons to neutrinos!), materialism to humanism, primal civilization to supreme civilization, volumetric Volume to massed (not massive!) Mass, outer femininity to inner femininity, the Anti-id, or Clear Ice of Volume, to the Holy Id of the World (the Mother).

5. To be saved from evil taking to good taking, the (phallic) flesh to the brain, neutrons to neutrinos (not electrons to electrinos!), realism to nonconformism, primal nature to supreme nature, massive (not massed!) Mass to voluminous Volume, outer masculinity to inner masculinity, the Antimind (Antichrist) to the Holy Mind of Purgatory (Christ).

6. Conversely, to be damned from good being to evil being, the lungs to the ears, protinos to protons, transcendentalism to naturalism, supreme culture to primal culture, spaced Space to sequential Time, supermasculinity to submasculinity, the Holy Spirit of Heaven to the Clear Fire of Time (Satan).

7. To be damned from good doing to evil doing, the heart to the eyes, photinos to photons, fundamentalism to idealism, supreme barbarism to primal barbarism, repetitive Time to spatial Space, subfeminine to superfeminine, the Holy Soul of Hell to the Clear Light of the Void.

8. To be damned from good giving to evil giving, the womb to the tongue, electrinos to electrons (not neutrinos to neutrons!), humanism to materialism, supreme civilization to primal civilization, massive (not massed!) Mass to volumetric Volume, inner femininity to outer femininity, the Holy Id of the World to the Clear Ice of Volume (the Antimother).

9. To be damned from good taking to evil taking, the brain to the flesh, neutrinos to neutrons (not electrinos to electrons!), nonconformism to realism, supreme nature to primal nature, voluminous Volume to massive (not massed!) Mass, inner masculinity to outer masculinity, the Holy Mind of Purgatory to the Clear Soil of Mass (the Antichrist).

10. The Damned, then, are of sensuality and the Saved, by contrast, of sensibility. This is effectively the difference between elements and elementinos, divergence from a vacuum and convergence upon a plenum, centrifugal alpha and centripetal omega of extrinsic and intrinsic evaluation.

11. Whatever one is saved to ... is an end-in-itself, not a means to an alternative end (say, a different kind of salvation). Humanism, nonconformism, fundamentalism, and transcendentalism are different kinds of salvation relative to different kinds of people. There is no way in which, say, a Humanist can become a Fundamentalist, or a Nonconformist become a Transcendentalist.... No way, that is, short of changing one's religion (converting) because one realizes that one is in the wrong religion relative to what one is in oneself, i.e. predominantly beautiful or knowledgeable or strong or true. Beauty accords with humanism, knowledge with nonconformism, strength with fundamentalism, and truth with transcendentalism. Three of these kinds of salvation are capable of being extended into Eternity (as already discussed). Only fundamentalism would have no place there. (The solution for fundamentalists, now as before, is to backtrack, so to speak, towards naturalism ... as a precondition of transcendentalism, thereby rising from the ears to the lungs.)

12. One is saved to good being through the Holy Spirit of Heaven; saved to good doing through the Holy Soul of Hell; saved to good taking through the Holy Mind of Purgatory; saved to good giving through the Holy Id of the World.

13. Conversely, one is damned to evil being through the Clear Fire of Time; damned to evil doing through the Clear Light of Space; damned to evil taking through the Clear Soil of Mass; damned to evil giving through the Clear Ice of Volume.

14. Conversion differs from salvation/damnation by being from one kind of salvation/damnation to another, so that the convertee effectively changes religion/science, like one moving from one class, gender, race, etc., to another. By and large, however, the Divine remain divine, the Diabolic remain diabolic, the Purgatorial (masculine) remain purgatorial, and the Worldly (feminine) remain worldly. For as it was in the Beginning, so shall it be in the End. Space is Space, Time is Time, Volume is Volume, and Mass is Mass. Short of abandoning Mass for Time or Volume for Space, there is no way that Mass can be transformed into Time or Volume into Space.

15. Soul is dependent on the heart, mind on the brain, and spirit on the lungs. Without a heart to pump blood with, there would be no soul; without a brain to think with, there would be no mind; and without lungs to breathe with, there would be no spirit. Although there is both soul and spirit in the brain, where they co-exist with mind on a trinitarian basis, the soul per se is of the heart, and accordingly of the Devil in what is the sensible form of Hell, whereas the spirit per se is of the lungs, and accordingly of God in what is the sensible form of Heaven. The Devil stands to Hell as the heart to blood, or strength to pride, while God stands to Heaven as the lungs to air, or truth to joy. No more than one can be soulful, and hence demonic, without experiencing pride through strength ... can one be spiritual, and hence angelic, without experiencing joy through truth. Soulfulness and spirituality are consequent upon the relationship, consciously recognized, between strength and pride on the one hand ... and truth and joy on the other, being the synthetic products, respectively, of a dialectic involving, in each case, a quantitative thesis and a qualitative antithesis.

16. No less than the angelic Being is spiritually conscious of the relationship between truth and joy, or God and Heaven, in the realization of his spirituality (which is thus beyond mere happiness), and the demonic Being is emotionally conscious of the relationship between strength and pride, or the Devil and Hell, in the realization of his emotionality (which is thus beyond mere vanity), so the saintly Being, the 'good man' (Christian), is intellectually conscious of the relationship between knowledge and love, or Christ and Purgatory, in the realization of his intellectuality (which is thus beyond mere pedanticism). For Christ stands to Purgatory as the brain to the mind, or knowledge to love, and one cannot be properly intellectual, and hence saintly, without experiencing love through knowledge, the Christian ideal. Yet such an ideal falls short, as Purgatory from Heaven, of joy through truth, and thus of angelic spirituality, the key to divinity.

17. The Superchristian triad of deities, relative to our projected 'triadic Beyond', differs from the Christian one in terms of an up-ended hierarchy comprised of the Mary Child, the Second Coming, and the Holy Spirit of Heaven, which contrasts with the Blessed Virgin, the Christ Child, and the Holy Spirit of Christian, or Catholic, precedence ... in terms of its more complete liberation from feminine domination. Instead of an oblique triad in which the masculine, symbolized by the Christ Child, is effectively dominated by the feminine, represented by the Blessed Virgin, the Superchristian triad, though no-less oblique, would signify a liberation from any such domination owing not a little to the much greater distance between the Mary Child and the Second Coming Who, being fully adult, would not be dependent, in any degree, on that attenuation of the Virgin, the way the Christ Child must necessarily be dependent on His Mother by dint of His infantile proximity to Her. Hence the Second Coming would be the gateway to the Holy Spirit of Heaven, the complete lightness of universal being in supermasculine salvation, which would not be held back, like the Holy Spirit, by any adult feminine heaviness, germane to the World, from below. In this respect, the Superchristian revolution would resemble the full flowering of the Heathen alternative to Christianity which, manifesting in Puritanism/Dissenterism, won its freedom, through bloody struggle, from Anglican domination, and thus set the masculine, represented by the Son and the Father, in the ascendancy over the feminine, symbolized by the Mother, with greater parliamentary freedom from monarchic control the political concomitance. Hence Protestantism bespeaks, through Puritan will, the triumph of the masculine over the feminine, both within itself and vis-à-vis Catholicism, or that which, being non-triangular, is more genuinely religious. Such a triumph has been symbolized by the inverted triangle, and it contrasts with the conventional triangle, or pyramid, of Superheathen tradition and, for that matter, modernity, in which a superfeminine apex is in the ascendant over a submasculine and a subfeminine base, like Hinduism over both Judaism and Mohammedanism, the light over both the fire and the blood. Thus the final revolution in religious progress should lead to the triumph, via the Second Coming, of the supermasculine, which will signify maximum liberation from the feminine, become effectively subfeminine, through the Holy Spirit of Heaven.

LONDON 1995 (Revised 2012)

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