CYCLE TWENTY-FOUR: TOWARDS A SUPERCHRISTIAN DISPENSATION

1. Freedom from the objective hegemony of free will in order to achieve the subjective hegemony of natural determinism, whether in relation to natural (republican) or to supernatural (centrist) criteria.

2. Such a liberation can only be optimally achieved in relation to the religious sovereignty of 'Kingdom Come', with particular reference to the triadic Beyond, or three-tier structure (duly subsectioned) of religious praxis, to which Social Transcendentalism, the ideological philosophy of 'Kingdom Come', would subscribe.

3. A Centrist federation ... of Ireland, Scotland, and Wales ... would of course be effectively commensurate with 'Kingdom Come', for it is a 'kingdom' of God whose figurehead can only be the Messianic 'god- and/or philosopher-king' broadly identifiable with the 'Second Coming'.

4. Such a 'Second Coming' offers not a Christian but a Superchristian inner alternative to both Superheathen and Heathen modernity, each of which is rooted in the objective hegemony of the 'Kingdom Without'.

5. One might distinguish Superchristian from Christian in terms of supernatural from natural, or metaphysical from physical, the former airy and the latter vegetative, while reserving to Superheathen and Heathen the distinction between super-unnatural and unnatural, or metachemical and chemical, the former fiery, the latter watery.

6. For the Superchristian dispensation that is offered by me goes beyond the vegetative sinfulness of Christianity by embracing the authentic grace of meditative praxis, thereby providing ample opportunity for the cultivation of genuine spirituality by those who, broadly identifiable as supermasculine, would be both capable of and entitled to it.

7. Meditative praxis towers above verbal absolution following confessional contrition (for sin) as genuine grace above pseudo-grace, or genuine spirituality above pseudo-spirituality, since the former is affiliated to the lungs and the breath, as power and glory of the inner metaphysical self, whereas the latter's affiliation is to the brain and 'the word', as power and glory of the inner physical self, both of which are vegetative shortfalls, in physical naturalism, from the metaphysical idealism (supernaturalism) of airy grace.

8. Only (inner) noumenal being can properly free one from phenomenal taking, since it takes more than pseudo-grace to provide an adequate alternative to and/or deterrent from sin, which is ever vegetative in both sensual and sensible terms.

9. Thus the triadic Beyond would provide, in its top tier, the possibility of genuine deliverance from sin for those who wanted it, since transcendental meditation would be its principal mode of religious praxis, in keeping with what, under Messianic auspices, amounts to a Superchristian dispensation.

10. It is my belief that Catholics would be the chief candidates for the top tier of the triadic Beyond, since they are the ones most habituated, traditionally, to the reception of pseudo-grace in response to confessional contrition, and should therefore be ready for genuine grace.

11. Others, more habituated to sin (Anglicans) and/or punishment (Puritans), would be better suited to the lower tiers of the triadic Beyond, since it is there that earthly and purgatorial criteria would prevail over heavenly criteria, in due deference to their more worldly traditions in non-confessional vegetation and water.