CYCLE SIX

1. Returning from general concepts of culture and civilization to more particular concepts, it is demonstrably the case that race and culture are no less part-and-parcel of the same coin, in this case noumenal, than generation and civilization are part-and-parcel of a phenomenal coin, which is to say, of a coin having associations, in lower-class vein, with the planes of mass and volume rather than with the planes of time and space, their upper-class counterparts.

2. Race and culture, whether sensual and immoral or sensible and moral, are only genuinely possible in relation to the noumenal planes of space and time, and accordingly presuppose an upper-class bias in which, not strength and knowledge, but beauty and truth are the antithetical or antipathetic rivals.

3. Generation and civilization, on the other hand, are only genuinely possible in relation to the phenomenal planes of volume and mass, and accordingly presuppose a lower-class bias in which, not beauty and truth, but strength and knowledge are the antithetical or antipathetic rivals.

4. Peoples who are extensively 'mongrelized', or of mixed racial antecedents, do not normally uphold race and culture to any appreciable extent but, placing a taboo on racism, racial consciousness, desires for racial purity, and so on, reject such realities in the interests of generation and civilization, to which they more readily and even logically subscribe. Thus they are not generally known or recognized as a 'culture people' but, on the contrary, as a 'civilized people', for whom culture is much less genuinely apparent or even essential.

5. For culture can be apparent or essential, evil or wise, beautiful or truthful, and adherence to the one, as we have argued, tends to marginalize, if not exclude, the other. Such is also so, of course, of civilization, which can be quantitative or qualitative, evil or wise, strong or knowledgeable, and, again, adherence to the one tends to marginalize if not exclude the other.

6. Evidence shows that while the British are, by and large, a generative/civilized people, the Irish, by contrast, are largely a racial/cultural people, and that both peoples mostly tend to identify, in this day and age, with the sensual manifestations of race/culture on the one hand, and of generation/civilization on the other hand, so that freedom rather than binding is the more prevalent 'cultural' norm in each 'civilization'.

7. I have identified this tendency, in the past, with triangular realities for each people, the British largely given to an inverted triangle in which strong civilization, duly divisible between dispassionate and passionate manifestations, tends to prevail over knowledgeable generation, like volumetric volume over massive mass, or, in political terms, Tories and Labourites over Liberals, and the Irish, by contrast, largely given to a pyramidal triangle in which beautiful culture, aided and abetted by an economic manifestation of beautiful race, tends to prevail over true race, pretty much like spatial space and repetitive time over sequential time, or, in religious terms, the Risen Virgin and the Sacred Heart of the Risen Christ over the Father ... in what strikes this writer as a sort of Catholic decadence that not only flies in the face of the phenomenal sensibility (brain over womb) of Catholic tradition, but testifies to a noumenal parallel, in space and time, to the Protestant reality of Puritans/Dissenters over Anglicans in the mass/volume phenomenality, as it were, of a society more characterized by tongue over phallus than by eyes over ears, and thus by heathenistic than by paganistic criteria of sensual alignment.

8. Be that as it may, the Irish/British dichotomy is very much, at this point in time, one in which sensual manifestations of culture and race compete with sensual manifestations of civilization and generation, as freedom has its day on both noumenal and phenomenal levels of evil and folly.

9. I offer to both peoples the prospect and indeed possibility, on a Messianic basis, the basis of a paradoxical election for religious sovereignty, of deliverance from sensuality to sensibility, and thus of salvation and/or damnation, according to gender, from the triangular realities of the present to the hierarchic structures of a 'Kingdom' in which a sensible manifestation of racial beauty, posterior to that of the so-called Risen Christ (in reality a sort of secondary Mother) will serve sensible manifestations not only of cultural truth but, lower down the triadic hierarchy, of civilized knowledge and generative strength, as mass, volume, and space take their eternal place beyond time in the unfolding of a non-triangular alternative to the heathenistic and even paganistic realities and structures of the secular present.

10. For if, as a noumenal male, you rise diagonally from sensual time to sensible space, as from racial truth to cultural truth, you must fall diagonally, as a noumenal female, from sensual space to sensible time, as from cultural beauty to racial beauty, thereby achieving contrary - and moral - orders of culture and race to what obtains in the paganistic present.

11. And if as, a phenomenal male, you rise diagonally from sensual mass to sensible volume, as from generative knowledge to civilized knowledge, you must fall diagonally, as a phenomenal female, from sensual volume to sensible mass, as from civilized strength to generative strength, thereby achieving contrary - and moral - orders of civilization and generation to what obtains in the heathenistic present.

12. Thus if noumenal males rise, in absolute salvation, from ears to lungs, noumenal females must fall, in absolute damnation, from eyes to heart, the one gender rising from racial truth to cultural truth, and the other gender falling from cultural beauty to racial beauty.

13. And if phenomenal males rise, in relative salvation, from phallus to brain, phenomenal females must fall, in relative damnation, from tongue to womb, the one gender rising from generative knowledge to civilized knowledge, and the other gender falling from civilized strength to generative strength.

14. Either way, salvation is from the folly of unholy unrighteousness to the wisdom of holy righteousness, whereas damnation is from the evil of clear righteousness to the goodness of unclear unrighteousness, in which morality obtains as a sensible alternative - and retort - to sensual immorality.

15. However, females, whether noumenal or phenomenal, upper-class or lower-class, will not remain resigned to the unrighteousness of sensible unclearness for long, if there is insufficient wisdom in place to maintain them in goodness as the female counterpart to male morality. They will return, soon enough, to the righteousness of sensual clearness and drag males back and down to the immorality of a foolish deference to evil.

16. This inevitably happens when moral endeavours strive to create or maintain a society built around sensibility, but with insufficient incentives for females to remain attached to a sensible bias; for moral endeavours are usually male-driven and only to the advantage, ultimately, of males.

17. You can officially uphold morality as a sensible civilized and/or cultural ideal, but you cannot expect people - least of all females - to rigorously adhere to it as though Christianity or equivalent 'reborn' religious dispensations could be adhered to twenty-four hours a day seven days a week right through every year. They can't, and any attempt to force the issue or create unreasonable expectations is doomed to failure. It plays into the hands of religious fanaticism, and that is a sure formula for the unleashing of hell, usually, though not invariably, in the guise of a scientific backlash, of which war is the most prevalent manifestation.

18. Despite the rhetoric, there are, unfortunately, no 'holy wars'; all wars are if not grossly unholy, then certainly grossly clear, in which folly and evil, though especially evil, become the order of the day. Fortunately, we have recently begun to treat certain acts of war or actions carried out under the umbrella of war as criminal and subject to indictment. We have yet to criminalize war itself, though I am cautiously optimistic that that day, too, will eventually come, even if it has to wait until the 'Kingdom' to which I alluded above.