CYCLE TEN

1. If it is true that in general terms things proceed, on the male side of life, from sin to grace, as from the Father to the Son, whether in terms of time-space metaphysics or, down below, of mass-volume physics, it must also be the case that, relative to each of these options, they proceed from a relevant manifestation of Nature to a complementary manifestation of Psyche, as from sensuality to sensibility, since sensibility owes more to psyche than to nature, without, however, excluding the latter.

2. But as well as this general progression from, say, the subnatural to the subconscious (metaphysics) or from the natural to the conscious (physics), there must also be a dichotomy in each context between Nature and Psyche, sin and grace, since we need not doubt that the relationship between the Will and the Spirit on the one hand, and between the Ego and the Soul on the other hand, owes not a little to the subatomic distinctions which we have already noted (in certain earlier texts) between elemental particles and molecular particles in relation to will and spirit, power and glory, and between molecular wavicles and elemental wavicles in relation to ego and soul, form and content(ment), in whichever Element, be it metachemical and arguably divisible between photons and photinos, chemical and arguably divisible between electrons and electrinos, physical and likely to be divisible between neutrons and neutrinos, or metaphysical and probably divisible between protons and protinos, or something to that effect.

3. Therefore it seems logical to link both the Will and the Spirit, whether in the context of sensuality or sensibility, with the sinfulness of Nature, in the male case either natural or subnatural, physical or metaphysical, and both the Ego and the Soul, whether in relation once again to folly and unholiness (sensuality) or to wisdom and holiness (sensibility), with the grace of Psyche, in the male case either conscious or subconscious, physical or metaphysical, and this in overall keeping with the subatomic distinction between particles and wavicles, as alluded to above.

4. In so doing we shall be led to draw a distinction between a maxi-sinfulness, as it were, of the Will and the Spirit in either the natural or the subnatural manifestations of sensual Nature, and a mini-gracefulness, so to speak, of the Ego and the Soul in either the conscious or the subconscious manifestations of sensual Psyche, while, contrariwise, drawing a parallel distinction between the mini-sinfulness of the Will and the Spirit in either the natural or the subnatural manifestations of sensible Nature, and the maxi-gracefulness of the Ego and the Soul in either the conscious or the subconscious manifestations of sensible Psyche.

5. Thus, in sensual metaphysics, we can distinguish the maxi-sinfulness of God-the-Foolish-Father and Heaven-the-Unholy-Spirit from the mini-gracefulness of God-the-Foolish-Son and Heaven-the-Unholy-Soul, whilst, in sensible metaphysics, which is the salvation of the godly, we should be able to distinguish the mini-sinfulness of God-the-Wise-Father and Heaven-the-Holy-Spirit from the maxi-gracefulness of God-the-Wise-Son and Heaven-the-Holy-Soul.

6. Likewise, in sensual physics, we can distinguish the maxi-sinfulness of Man-the-Foolish-Father and Earth-the-Unholy-Spirit from the mini-gracefulness of Man-the-Foolish-Son and Earth-the-Unholy-Soul, whilst, in sensible physics, which is the salvation of the manly, we should be able to distinguish the mini-sinfulness of Man-the-Wise-Father and Earth-the-Holy-Spirit from the maxi-gracefulness of Man-the-Wise-Son and Earth-the-Holy-Soul.

7. Therefore grace and holiness are no more strictly commensurate than sin and unholiness. Holiness is no less a sensible complement to wisdom than unholiness a sensual complement to folly. The fact is that, in physics and metaphysics, both the Will and the Spirit are germane to Nature, and therefore sinful, whereas both the Ego and the Soul, by contrast, are germane to Psyche, and therefore graceful.

8. The Spirit here, whether unholy or holy, sensual or sensible, is no less sinful than the Will: it is simply sinful in a different way, with regard to natural and/or subnatural quantities as opposed to appearances, as relevant to either physical or metaphysical manifestations of molecular particles and elemental particles respectively.

9. The Ego here, whether foolish or wise, sensual or sensible, is no less graceful than the Soul: it is simply graceful in a different way, with regard to conscious and/or subconscious qualities as opposed to essences, as relevant to either physical or metaphysical manifestations of molecular wavicles and elemental wavicles respectively.

10. But, of course, there will be more sinfulness in sensuality than in sensibility and, conversely, more gracefulness in sensibility than in sensuality, which is why I have distinguished 'maxi' from 'mini' manifestations of each, while still accepting that the massive mass of sensual physics will be the one with, due to its natural Nature, the principal manifestation of sinfulness for males, while the spaced space of sensible metaphysics will be that in which, due to its subconscious Psyche, the principal manifestation of grace is to be found.

11. But, either way, sin will always attach to the physical and metaphysical not-selves, whether in will or spirit, and grace to the physical and metaphysical selves, whether in ego or soul. Both the phallus and the brain, not to mention their spiritual corollaries in sperm and thought, are sinful contexts, as are the ears and the lungs, not to mention their spiritual corollaries in airwaves and breath. Only the self, whether physical or metaphysical, given primarily to consciousness or primarily to subconsciousness, is worthy of being equated with grace, irrespective of whether in relative (phenomenal) or absolute (noumenal) terms, and such grace is inseparable from the forgiveness of sin.