CYCLE FORTY: THE SUBJECTIVE BASIS OF MORALITY

1. Morality stands apart from immorality as subjectivity from objectivity, something from nothing, plenum from vacuum, male from female, curved-line divergence (sensuality) and/or convergence (sensibility) from straight-line divergence (sensuality) and/or convergence (sensibility), Church and/or Centre from Kingdom and/or State, folly and/or wisdom from evil and/or good, vegetation and/or air from fire and/or water, somebody and/or someone from no-one and/or nobody.

2. Even the vicious morality of that which, centred in vegetative phenomenality, emphasizes form rather than content, sin rather than grace, nature rather than culture, stands closer to the virtuous morality of the wise man than (does) the virtuous immorality of that which, rooted in watery phenomenality, emphasizes glory rather than power, punishment rather than crime, civility rather than barbarity.

3. Virtuous immorality is just, in its exaction of 'an eye for an eye and a tooth for a tooth', but vicious morality, which is sinfully stupid in its masculinity, starts with 'turning the other cheek' in order that one may remain true, as a man, to subjective values.

4. Without 'turning the other cheek' there is no possibility of the graceful redemption of sin, but only the feminine actuality of punishing crime through the just exaction of 'an eye for an eye and a tooth for a tooth'.

5. Christian morality, which is the vicious morality, by and large, of sin and its pseudo-graceful forgiveness via priestly absolution, can have no truck with the virtuous immorality of the State, which proudly punishes that which it finds to be viciously immoral in what effectively appertains to a level of power-driven life affiliated to the Kingdom.

6. The 'just man' is in effect a relative manifestation of corruption from a male standpoint, since the genuine man is neither criminal nor punishing, cruel nor just, evil nor good, but either sinful or graceful, stupid or kind, foolish or wise, according to his subjective bias towards one or other mode of morality.

7. That man who is 'good' as opposed to either foolish or wise is likewise bent away from what properly appertains to the male side of life, and may well be the worshipper of a so-called 'good God' in consequence, equating goodness with divinity.

8. In actuality, there is only, within Christianity, a 'good Goddess', the Marian Mother of Christ whom one would expect to be punishingly just rather than either sinfully stupid or gracefully kind, after the manner of that which properly pertains to male subjectivity.

9. The Son (Christ) of this Goddess would be less 'good' than 'foolish' in his vegetative integrity as man, while that which is properly spiritual in its association with air can only be wise, and hence graceful and kind, the divine and sublime epithets one would associate with the superman, or truly wise man.

10. I do not myself believe in or subscribe to gods and goddesses on the phenomenal planes of vegetation and water, where, by contrast, I perceive man and woman as sinful and punishing shortfalls, respectively, from whatever pertains to the noumenal planes of fire and air, and can be divided, in consequence, between the Devil and God, as, needless to say, between Hell and Heaven and, in profane terms, the superfeminine and/or subfeminine (in the sensuality and sensibility of noumenal woman) on the one hand, and the submasculine and/or supermasculine (in the sensuality and sensibility of noumenal man) on the other hand, the hand, that is, of metaphysical idealism in relation to time-space subjectivity, as against metachemical materialism in relation to space-time objectivity.

11. Between space-time objectivity and time-space subjectivity mankind runs its various elemental courses, some people appertaining, in their fiery disposition towards barbarity, to space-time objectivity, other people appertaining, in their watery disposition towards civility, to volume-mass objectivity, yet other people appertaining, in their vegetative disposition towards nature, to mass-volume subjectivity, while the remainder of humanity appertain, in their airy disposition towards culture, to time-space subjectivity.

12. Not a few people, of either gender, are one thing now and a completely different thing later, as and when circumstances allow them to effectively cross-over from one gender to another or even to rise or fall, as and when applicable, between the noumenal and phenomenal planes of the gender to which they literally pertain.

13. Yet life is still divisible, all the same, between people who mainly conform to metachemical materialism, chemical realism, physical naturalism, or metaphysical idealism, as the case may be, and who can be recognized and known accordingly.