Last (W)rites

LAST (W)RITES

Cyclic Philosophy

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CONTENTS

CYCLE ONE: Jazz and Blues; Blues Light and Jazz Light; Jazz as Solar.

CYCLE TWO: Heathen and Superheathen; Christian and Superchristian; Incommensurables; Pseudo vis-à-vis Genuine; Super-Pseudo vis-à-vis Super-Genuine.

CYCLE THREE: Democracy and Bureaucracy; Autocracy and Theocracy; Fundamentalism and Transcendentalism; Naturalism and Idealism.

CYCLE FOUR: From Alpha to Omega; Science and Philosophy; Religion and Theosophy; Theory and Practice.

CYCLE FIVE: Joy through Truth; The God-Self; Beyond God; Heaven.

CYCLE SIX: Heathen Sports; Father and Son; Association Football; Objective vis-à-vis Subjective; Sexual Correlations.

CYCLE SEVEN: Heterosexual Alternatives; Instrumental Correlations;

CYCLE EIGHT: Gaelic vis-à-vis Hurling; Christian Triplicity; Intermediate Status.

CYCLE NINE: Superheathen Sports; Approaches to Primal Being; Basic Approach to Primal Being.

CYCLE TEN: Judaic Approach to Primal Being; Islamic Approach to Primal Being; Pseudo-Christian Approach to Primal Being.

CYCLE ELEVEN: Primal and Supreme; Social Transcendentalism; New Heaven and Hell.

CYCLE TWELVE: Book Divisions; Parliamentary Analogue; Softbacks and Hardbacks; Left/Right Distinctions.

CYCLE THIRTEEN: Newspapers; Verbal/Photographic Spectrums; Analogous Parallels.

CYCLE FOURTEEN: Magazine Culture; Film Naturalism; Photographic Idealism.

CYCLE FIFTEEN: Judgemental Sundering; Christian Schism; Heathen/Christian Schism; Peaceful Persuasions.

CYCLE SIXTEEN: Photography vis-à-vis Film; Blues Singing vis-à-vis Jazz Playing; Superfeminine vis-à-vis Submasculine.

CYCLE SEVENTEEN: Devolution and Evolution; Equivalent Positions.

CYCLE EIGHTEEN: True Christians; Theological Paradox; No Sex; Supermasculine Attainment; Moral Choice.

CYCLE NINETEEN: Cosmic Idealism vis-à-vis Solar Naturalism; Superheathen Correlation of Fried Food; Some Additional Correlations; Contrary Kinds of Openness.

CYCLE TWENTY: Noumenal and Phenomenal Computers; Technological Generalizations; Political Parallels; Beyond Pluralism.

CYCLE TWENTY-ONE: Art and Religion; Culture vis-à-vis Nature; Cultural Nurture and Natural Nurture; Alternative Cultures; Barbarism or Culture.

CYCLE TWENTY-TWO: From Barbarism to Civilization; From Naturalism to Culture; Underlying Natures; Personal and Universal; Christian Paradox.

CYCLE TWENTY-THREE: Noumenal Selfishness; Noumenal Selflessness.

CYCLE TWENTY-FOUR: Noumenal Heaven against Noumenal Hell; The Purgatorial Netherworld against the World; Phenomenal Heaven against Phenomenal Hell; Fundamentalist Heaven against Idealist Hell; Superfeminine vis-à-vis Supermasculine Universality; Phenomenal/Noumenal Gender Inversions; Submasculine to Supermasculine; Superheathen Triad; Heathen Triad; Christian Triad; Superchristian Triad; Trinitarian and Triangular.

CYCLE TWENTY-FIVE: Gender Clashes; Mohammedanism and Puritanism; Beyond Gender Clashes; False Trinity.

CYCLE TWENTY-SIX: Masculine Predominance; Heathen Exception; From Selfless to Selfish Universality; War and Peace.

CYCLE TWENTY-SEVEN: Heathen Accomplishments; Heathen Associations; Superheathen Accomplishments; Superheathen Associations.

CYCLE TWENTY-EIGHT: Theatre vis-à-vis Video; Cinema and Video; Barbarism and Civilization; Prevailing Influences; Male and Female Countries; Sign of the Superman.

CYCLE TWENTY-NINE: Church and State; State Barbarism; Church Civilization.

CYCLE THIRTY: Federal Hope; Superchristian Liberation; Day of Judgement.

CYCLE THIRTY-ONE: Percussion and Drums; Superheathen Percussion; Heathen Percussion.

CYCLE THIRTY-TWO: Christian Percussion; Superchristian Percussion.

CYCLE THIRTY-THREE: Hexagonal and Pentagonal Stars; Pyramidal and Inverted Triangles.

CYCLE THIRTY-FOUR: Salvation from the Father; Salvation in Freedom.

CYCLE THIRTY-FIVE: One True Salvation; Collectivism and Individualism; From Kingdom to Centre.

CYCLE THIRTY-SIX: From Superstate to Superchurch; State/Church Distinctions; From Superscience to Super-religion; Equivalent Antitheses; Subdivisions of the Brain.

CYCLE THIRTY-SEVEN: Primary and Secondary Qualities; Lunar Correlation of the Brain; Planetary Correlations of Bodily Organs.

CYCLE THIRTY-EIGHT: From Time to Space; Time/Mass verses Volume/Space; Antiquated Traditions; Platform of Liberation.

CYCLE THIRTY-NINE: A Certain Volume; Damnation verses Salvation.

CYCLE FORTY: Eyes and Ears; Firelight verses Lightfire; Popular Delusion; Alternative Traditions.

CYCLE FORTY-ONE: Idealistic Superheathen Heterosexuality; Naturalistic Superheathen Heterosexuality; Contrary Orientations.

CYCLE FORTY-TWO: Art and Music; No 'Gold Standard'; From

Gold to Silver.

CYCLE FORTY-THREE: Methodological Vindication; Blues Singing and Playing; Jazz Playing and Singing; Sexual Parallels of Blues and Jazz; Last Rites.

APPENDIX (RESURRECTION): Dress and Skirt; The Spirituality of Space; Transmutation of Mass; Triangular and Oblique Saluting; Bent-Arm Saluting; Synthetic Deliverance; Sporting Analogues.

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CYCLE ONE

1. JAZZ AND BLUES. Jazz is always in the shadow of Blues, like Satan vis-à-vis Jehovah, or Lenin vis-à-vis Marx, or the Sun vis-à-vis the Cosmos (with particular regard to the central star of the Galaxy). Jazz is, in cultural terms, akin to a satanic fall from the Jehovahesque Blues, and is therefore a form of music which will always stand in an inferior relationship to the primal music, necessarily vacuous, from which it emerged, like a subman from the womb of a superwoman. In fact, most people, with their untransvaluated conditioning, would tend to see the Blues as divine and Jazz, by contrast, as diabolic. In reality, however, it is the Blues which is diabolic or, rather, superdiabolic, and Jazz, by contrast, subdivine - the subdivinity of the subconscious, as opposed to the superdiabolism of the super-unconscious.

2. BLUES LIGHT AND JAZZ LIGHT. Because the Blues is anterior to Jazz, it is music of the super-unconscious rather than of the subconscious, and therefore more natural than cultural. In other words, it is a form of music more associated with the voice than with instrumentality as such, since, in relation to musical instruments, the human voice is natural as opposed to cultural, culture being the conscious parallel to an unconscious precondition. In the case of Blues music, its correlation with the super-unconscious allows us to infer a supernatural vocal connotation such that implies a superfeminine basis, and I would hold that the Blues is never more genuine than when sung by a solo female vocalist. Now the vocal delivery of such a female will correlate with the light, not just any old light but cosmic and/or stellar light, to which we should apply, if faithful to our insights with regard to this noumenon, a superdiabolic status. Jazz, by contrast, is subdivine, since its correlation with the subconscious allows us to infer a subcultural instrumental connotation such that implies a submasculine basis, and I would hold that Jazz is never more genuine than when played by a variety of male instrumentalists, especially wind instrumentalists, whose wind delivery will correlate with sunlight, not the cosmic/stellar light of superfeminine vocals, but the light-aside, as it were, to a solar flame, the flame, more concretely, of the wind instruments as such.

3. JAZZ AS SOLAR. Because Jazz is a musical fall from the Blues, it is a solar Heaven as opposed to a stellar Hell, a fiery plenum (in wind-centred, though percussion-based, instrumentality) rather than a spatial vacuum (in percussion-based, though voice-centred, vocals). Jazz cannot exist entirely independently of the Blues, any more than the Sun can exist independently of the central star of the Galaxy, since Jazz and Blues are complementary forms of music, as complementary as naturalism and idealism in science or, as already argued, Satan and Jehovah in Judaism/the Old Testament. In fact, Jazz and Blues are Superheathen forms of music whose 'spiritual' kinship is rather more with the Clear Light of Space (the Void) and the Clear Fire of Time ... than with any Christian or, indeed, Heathen deities.

CYCLE TWO

1. HEATHEN AND SUPERHEATHEN. Compared to the Heathen deities of the Mother, the Son, and the Father, the Old Testament deities of Jehovah and Satan are Superheathen, since of a noumenal rather than a phenomenal constitution. Both categories of deity alike, however, are opposed to Christianity - the former relatively and the latter, rooted in the Cosmos, absolutely.

2. CHRISTIAN AND SUPERCHRISTIAN. Compared to the Christian deities of the Blessed Virgin, the Christ Child, and the Holy Ghost, the Social Transcendentalist deities of the Mary Child, the Second Coming, and the Holy Spirit of Heaven are Superchristian, since of a noumenal rather than a phenomenal constitution. Both categories of Christianity alike, however, are opposed to Heathenism - the former relatively and the latter, centred in theosophical gnosticism, absolutely.

3. INCOMMENSURABLES. Just as Christianity is the principal enemy of Heathenism, so Superchristianity is - or will be - the principal enemy of Superheathenism. The Holy Ghost can no more abide the Father ... than the Holy Spirit of Heaven abide the Clear Light of the Void. Theology excludes philosophy, no less than theosophy excludes cosmology. The Christian Superman excludes the Heathen Subman, while the Superchristian Superman excludes the Superheathen Superwoman.

4. PSEUDO VIS-À-VIS GENUINE. Although they may pose as Christians and even consider themselves in a Christian light, Protestants are really Heathens, for whom the Mother of maternal sin, the Son of intellectual crime, and the Father of emotional punishment are the Antideities within whose vicious circle they revolve, as upon a wheel of perpetual suffering. Hence Protestantism should be regarded as pseudo-Christian, and its adherents as victims of a Heathen heresy, the heresy (from a Christian standpoint) of regarding the World as an end-in-itself, the be-all-and-end-all of mundane life. Only Catholicism, with its doctrine of the sinfulness of worldly life and promise of salvation, through Christ, to a realm beyond worldly attachments, can be regarded as genuinely Christian, and Christian are Catholics whose World-denial, through the Blessed Virgin, paves the way, via Christ, for the resurrection to spiritual salvation in the Holy Ghost. In effect, Heathenism subscribes to the domination of women over men, or of mothers over sons and fathers, whereas Christianity subscribes, by contrast, to the ascendancy of men (become supermen) over women (become subwomen) in what is effectively a dichotomy between Heaven and Hell. Hence whereas the Heathen per se is a woman in her maternal element, the Christian per se is a superman for whom the Holy Ghost is the paradisiacal reward for his prayerful preparations. Thus the Heathen is characterized by the rule of beauty, and the Christian, in contrast, by the rule of truth.

5. SUPER-PSEUDO VIS-À-VIS SUPER-GENUINE. Now what applies to Heathens and Christians, viz. Protestants and Catholics, applies even more to their Superheathen and Superchristian counterparts, like mystics and gnostics, or idealists and transcendentalists, where we are concerned with a distinction, amounting to alpha and omega, between illusion and truth or, more specifically, Superillusion and Supertruth, the one affiliated to the Clear Light of the Void, the other to the Holy Spirit of Heaven. Clearly, religions rooted in the Light, especially the cosmological light of stellar primacy, are less genuine than pseudo, and we may call their adherents pseudo-transcendentalists for having confounded alpha with omega, light with the spirit, and dragged religion back to the pseudo-spiritual idealism of 'cosmic consciousness'. Such a Superheathen tendency is as far removed from the Superchristian salvation ... of the Holy Spirit of Heaven ... as it is religiously possible to be, since it leads not to supreme being in joyful lightness, but to primal being in woeful brightness, the brightness of Superillusion as opposed to the lightness of Supertruth. The adherents of such a negative fate are effectively superfeminine, given, through optical delusions of a Zen-like character, to a psychic vacuum, and for them there is no hope of a better world to come. They have made their peace (if that's the right word) with the devil of cosmic nihilism, and now they rot away, in sordid isolation, from all that is good and holy. We must leave them to their Superhell, as we concentrate our energies on the Superheaven that is our life's true goal!

CYCLE THREE

1. DEMOCRACY AND BUREAUCRACY. One can no more have bureaucracy without democracy than ... man without woman, or Purgatory without the World. For bureaucracy rises from democracy like the Son from the Mother, and it does so as something that has been voted into office by the democratic process. In short, democracy is the road that leads to bureaucracy; I might even say the means to a bureaucratic end, if we bear in mind the governmental essence of bureaucracy, whether national or local, capitalistic or socialistic. Governments collect taxes and bureaucrats spend them - usually, though not invariably, on the electorate's behalf. How they spend them will depend, in large measure, on the type of government in office at any given time, and that follows, in some measure, from the nature and outcome of the democratic process. When people vote, they are not simply voting for a party; they are voting with due regard to the bureaucratic outcome of the party they elect to support, whether or not it is eventually elected.

2. AUTOCRACY AND THEOCRACY. One can no more have theocracy without autocracy than ... Heaven without Hell, or God without the Devil. For theocracy revolts against autocracy like the Holy Ghost against the Virgin Mary, and the gulf that exists between them is wider than that between Purgatory and the World, the Son and the Mother. In fact, it is so wide that there is no way that one could pass from the one to the other, as one can pass from, say, democracy to bureaucracy. Autocracy is the nadir of natural determinism and theocracy the zenith of free will. Autocratic is the context of Christian damnation, and theocratic the context of Christian salvation, the former being akin to a nunnery and the latter to a monastery. Autocracy is the curse of the sub-unconscious, whereas theocracy is the blessing of the superconscious. The one is subfeminine, the other supermasculine.

3. FUNDAMENTALISM AND TRANSCENDENTALISM. More radical, and therefore extreme, than autocracy and theocracy ... are fundamentalism and transcendentalism, the former affiliated to the Mary Child ... of feminist subfemininity, the latter to the Holy Spirit of Heaven in what is effectively the apotheosis of the Superman. Again, there can be no contiguity between these two contexts, since they amount to a Superchristian dichotomy in which the one is bogged down in Subhell, and the other is elevated up into Superheaven - the Superheaven of the Superman.

4. NATURALISM AND IDEALISM. If fundamentalism and transcendentalism are posterior to autocracy and theocracy, as Superchristianity to Christianity, then naturalism and idealism are anterior to democracy and bureaucracy, as Superheathenism to Heathenism. Just as democracy leads to bureaucracy, so idealism leads to naturalism, albeit not in terms of a rise but a fall, the Satanic fall, effectively, of the subconscious Subman from the super-unconscious Superwoman, who dwells in Superhell. For just as assuredly as there is a correlation between the Superman and Superheaven, so there is a like-correlation between the Superwoman and Superhell, and no greater antithesis could be imagined than that between the alpha of Superhell (negative being) and the omega of Superheaven (positive being), the superdiabolic Superwoman diverging from the former, and the superdivine Superman converging upon the latter. But if idealistic Superillusion and transcendentalist Supertruth are the superdiabolic and superdivine poles of noumenal being, then the subheavenly fall of Satan from the Jehovahesque Superhell is nothing more nor less than naturalistic (sub)weakness, the centrifugal subconsciousness of that which is to idealism what bureaucracy is to democracy - the 'masculine' counterpart to a 'feminine' precondition.

CYCLE FOUR

1. FROM ALPHA TO OMEGA. From the Superheathen science of cosmology to the Superchristian antireligion of theosophy via the Heathen antiscience of philosophy and the Christian religion of theology. Thus to devolve from cosmology to philosophy, but to evolve from theology to theosophy, the latter pair symptomatic of a rebirth (from Heathen to Christian values) such that deals with the 'Kingdom Within' on both theoretical and practical terms. For, until theology, there is only the 'Kingdom Without', even when this is dealt with from a theoretical, and therefore philosophical, point of view.

2. SCIENCE AND PHILOSOPHY. The Heathen antiscience of philosophy must ever stand in an inferior, because theoretical, relationship to science, which is rooted in the cosmological idealism of the exploration and even exploitation of the 'Kingdom Without'.

3. RELIGION AND THEOSOPHY. The Superchristian antireligion of theosophy must ever stand in a superior, because practical, relationship to religion, which is rooted in the theological humanism of the study and even exemplification of the 'Kingdom Within'.

4. THEORY AND PRACTICE. Scientific practice devolves towards philosophical theory, like elements towards molecules, whereas religious theory evolves towards theosophical practice, like molecules towards elements. For the molecular middle-grounds of philosophy and theology are theoretical, while the elemental extremes of cosmology and theosophy are practical, like alpha and omega. To philosophise is to theorize backwards (retrogressively) in relation to 'Kingdom Gone'. To theologize, by contrast, is to theorize forwards (progressively) in relation to 'Kingdom Come'. Philosophy leads not forwards to 'Kingdom Come', but backwards to the praxis of the Father, etc. Theology leads not backwards to 'Kingdom Gone', but forwards to the praxis of the Holy Ghost, etc.

CYCLE FIVE

1. JOY THROUGH TRUTH. The power of God (the Holy Spirit) leads to the glory of Heaven ... as surely as truth leads to joy. For God is truth, and Heaven is joy. The truth of divine doing (in meditation techniques), and the joy of supreme being (in the calmness/lightness of universal spirit). God is the power (of divine doing) which lifts the personal self/spirit towards the universal self/spirit of supreme being, whose plateau of heavenly joy is the glorious fulfilment of truth.

2. THE GOD-SELF. It is not I who meditates but God in me, the 'will to glory' through truth which lifts me above my phenomenal self and gives to my spiritual self the wings of divine resolve upon which to fly to my heavenly destination in perfect union with the supreme being of universal joy.

3. BEYOND GOD. I am the Holy Spirit of Heaven when my spirit is in harmony with the supreme spirit whose heavenly lightness lifts it above all that is not universal. In becoming the Holy Spirit of Heaven I pass beyond God (the Holy Spirit) to Heaven itself, which is the resolution of all divinity. For Heaven transcends God ... as glory transcends power, or joy transcends truth. Thus he who attains to Heaven no longer believes in God; for he has passed beyond the power of truth to the glory of joy, wherein his spirit is absorbed in graceful identification with the universal spirit of supreme being. God is the divine means to the heavenly end, the cultural power that leads to the universal glory, the truthful technique that makes possible a joyful release into the supreme salvation of Eternal Life.

4. HEAVEN. There can be no Eternal Life without God, but neither is there Eternal Life with God. He who enters Eternity has left God behind in the divine wake of his heavenly ascent. God saves from the World, but, ultimately, Heaven saves from God, whose divine flap is but a powerful means to the graceful perfection of a being supreme.

CYCLE SIX

1. HEATHEN SPORTS. From the Father of Rugby League to the Son of Rugby Union via the Mother of Association Football - a Heathen circle in which the Subheaven (relative to pseudo-Christianity) of the Father, the World of the Mother, and the Purgatory of the Son revolve in Presbyterian, Anglican, and Puritan fashion, with upper-, lower-, and middle-class implications.

2. FATHER AND SON. Formerly I would have regarded Rugby Union as relevant to the Father and Rugby League, by contrast, as relevant to the Son ... in a sort of upper-class/middle-class distinction. Now I realize, however, that Rugby League is closer or, rather, more attuned to the World ... of Association Football ... than (is) Rugby Union, pretty much like a father to a mother, and that, far from signifying a strictly purgatorial analogue, Rugby League is manifestly 'fundamentalist' in its soulful aggression and 'will to power' (through league competition). In fact, where Rugby Union is comparatively intellectual, as befitting its purgatorial aloofness from the World (of Association Football), Rugby League is emotional and therefore more symbolic, I have argued, of a subheavenly parallel. There is arguably more 'football' in Rugby League than in Rugby Union, which is an additional reason to conceive of it as existing in a closer relationship with Association Football.

3. ASSOCIATION FOOTBALL. Whereas Rugby Union is intellectual and Rugby League, by contrast, emotional, Association Football is manifestly wilful, or characterized by the will to live (score goals) in what is patently a worldly and, indeed, broadly feminine context. This is why I describe Association Football as of the Mother, since it corresponds to the Heathen fecundity of the World in the alacrity with which opposing teams go about their principal objective of scoring in their opponents' net, the parallel with sexual commerce only too apparent in this most popular of all sports, a sport commanding virtually universal respect ... despite its moral shortcomings! Frankly, there is nothing about Association Football which does not suggest a correlation with the World, and hence, by ethnic extrapolation, the sort of maternal fecundity more typical of Anglicanism, I would contend, than of any other heathenistic denomination. Certainly, Association Football is essentially an English game, unlike, say, Gaelic Football, which reflects a Catholic bias in its World-denying uprights, the goal (netting) itself likely to remain relatively virginal long after points have been scored between the uprights in what I can only conclude to be true Catholic fashion.

4. OBJECTIVE VIS-À-VIS SUBJECTIVE. Thus, in coming back to the heathenistic circle of 'Protestant' team sports, I maintain that both Rugby Union and Rugby League stand in an objectively masculine relationship to Association Football, like Puritanism and Presbyterianism vis-à-vis Anglicanism, and therefore like the Son and the Father in relation to the Mother, the latter of whom is alone feminine, and hence comparatively subjective. Just so, the netting of the soccer goal stands in a subjective, and therefore feminine, relationship to the 'open posts' of both types of rugby, albeit the objectivity of these latter games is divisible, so I contend, between the intellectual bias of Rugby Union for kicked goals/points between the posts, and the emotional bias of Rugby League for 'tries' beneath the bar separating the one post from the other, this latter akin to an indirect affirmation, from a male point of view, of the Earth (and thus of the World and/or Mother taken from behind).

5. SEXUAL CORRELATIONS. Note that in rugby (union as well as league) one can score 'tries' either side of the posts as well as between them. This would indicate to me that whilst it is perhaps preferable to score between them, and thus confirm an objective heterosexual disposition vis-à-vis the World, there is no rule against scoring either side of them (unlike in Association Football), and thus of effectively affirming a masturbatory correlation. In short, rugby players can be objectively heterosexual from the standpoint of either the Son (union) or the Father (league), but they can also be either homosexual (kicked goals between the posts) or masturbatory (tries either side of the posts), with, so I contend, Rugby Union edging it on the homosexual front, and Rugby League taking precedence on the masturbatory one.

CYCLE SEVEN

1. HETEROSEXUAL ALTERNATIVES. The Son stands in a broadly homosexual relationship to the Father, whereas the Father stands in a broadly heterosexual relationship to the Mother, as can be verified by the relationship between Rugby Union, Rugby League, and Association Football, the latter of which is alone of the World, and thus subjectively heterosexual. Yet goals can be scored either with the feet or with the head in Association Football, thus allowing for the alternative, with regard to headed goals, of a sort of sexual parallel with cunnilingus, or vaginal-based oral sex. For it cannot be supposed that headed goals correlate with the anal violation of the Mother when there is only one scoring area, and that beneath the bar and between the uprights. Such a scoring area, the goal, will have a vaginal correlation, as befitting its subjectivity (netting), and therefore headed goals no less than kicked ones will have reference to this correlation, with, so I contend, the former correlating with cunnilingus and the latter with coitus. Masturbation, it would seem, is strictly taboo where Association Football is concerned, as, needless to say, is sodomy.

2. INSTRUMENTAL CORRELATIONS. A musical-instrument parallel with each of our three principal 'heathen sports' would be an upright piano with Rugby Union (the intellect); a grand piano with Rugby League (the emotions); and a guitar with Association Football (the will). The upright piano would correspond to the Son, and thus to Puritanism; the grand piano would correspond to the Father, and thus to Presbyterianism; and the guitar would correspond to the Mother, and thus to Anglicanism. Like rugby, the piano is an objective instrument, employing a variety of padded hammers which strike its metallic wires, whereas the guitar is a comparatively subjective instrument through which the fingers come into direct contact with the strings they pluck and/or strum - always excluding, however, the (cunnilingus-like) use of a plectrum. In this respect, the guitar is akin to Association Football, a sport with which it is often associated.

CYCLE EIGHT

1. GAELIC VIS-À-VIS HURLING. If the guitar is akin to Association Football, then the musical instrument one would most likely associate with Gaelic Football is surely the violin, that World-denying vacuous instrument which suggests a correlation with the Virgin Mary and thus, by implication, a Christian Hell. For Gaelic Football, like the violin, is manifestly a Christian sport, but one, so I believe, which owes a lot more to the Devil (of World-denying vacuity) than ever it does to God (the Holy Spirit). If Gaelic Football corresponds to a Christian - and thus specifically Catholic - Hell, then the sport which most corresponds to a Christian Heaven can only be Hurling, whose use of hurleys (the hurling sticks) with which to strike the sliothar (or hurling ball) confirms a masculine bias in keeping with what I can only conclude to be a superhuman resolve, one aptly reflective of a kind of sporting loyalty to the Holy Ghost. Thus where Gaelic Football is the Hell of Christian football, one necessarily sensitive to the virginal/vacuous dimension of its goal-structure, Hurling is just as assuredly its heavenly counterpart, and thus a game not for the subhumanly Damned but, on the contrary, for the superhumanly Saved - in short, for Supermen. Now their musical instruments are more likely to be accordions or uilleann pipes than violins!

2. CHRISTIAN TRIPLICITY. There remains an alternative possibility, with regard to the above, and that is to make Camogie and/or the female version of Gaelic Football synonymous with the Virgin Mary, and thus push Gaelic Football-proper into the more elevated position of being a sort of sporting parallel to or paradigm of the 'Christ Child', as though intermediate between the Hell of Camogie and the Heaven of Hurling. This theory would at least have the merit of approaching 'Christian sports' on an equally tripartite basis to how we approached the 'Heathen sports' of Rugby League, Rugby Union, and Association Football, thus allowing for a progression from Camogie at the bottom to Hurling at the top via Gaelic Football which, contrary to my initial theory, would effectively be the 'Christian' equivalent of Rugby Union, that intermediate sport between Rugby League and Association Football. One would also have to revise one's musical-instrument analogy accordingly, reserving to Gaelic Football the likelihood of an accordion and/or harmonium parallel in between the vacuous sensuality of violins and the 'plenumous' spirituality, so to speak, of uilleann pipes.

3. INTERMEDIATE STATUS. If the subfeminine realm of the Virgin Mary is more specifically gender-based than the 'feminine' realm of the Mother, then the same most hold for any sporting analogies one may care to draw in relation to this Christian/Heathen dichotomy. Thus it would not do to place Gaelic Football, simply because it is a form of football, next to Association Football, as though it signified a subfeminine alternative to the latter. There is certainly World denial in Gaelic Football, but there is also a transcendental element which suggests if not a supermasculine then, at any rate, a quasi-supermasculine dimension correlative with the intermediate standing, between the Virgin and the Holy Ghost, of the 'Christ Child'.

CYCLE NINE

1. SUPERHEATHEN SPORTS. Like the principal Heathen and Christian sports, it would seem that the principal 'Superheathen', and therefore fundamentalist, types of sport can also be evaluated in tripartite terms, beginning with Basketball, arguably the most 'superheathen' or 'superfeminine' of all sports, and progressing via Baseball to Gridiron, or American so-called Football. For just as one proceeds, in the Heathen context, from the Father to the Son via the Mother, as from Rugby League to Rugby Union via Association Football, so, it seems to me, can one plot a progression from Jehovah to Allah via Satan where the 'Superheathen' context is concerned, with Basketball paralleling Jehovah on account of the superfeminine idealism, necessarily vacuous, of its 'baskets'; Baseball paralleling Satan on account of the submasculine naturalism of its club-wielding aggressiveness; and Gridiron paralleling Allah on account of the submasculine fundamentalism of its chest-affirming powerfulness and/or heart-wrenching soulfulness. Certainly I would see in Basketball a sporting analogue with the Blues; in Baseball a like-analogue with Jazz; and in Gridiron a like-analogue with Soul, this latter the fundamentalist pole to Jazz which, on account of its naturalistic constitution, stands in a 'fallen' relationship to the Blues. Hence it could be argued that Baseball stands in a like-'fallen' relationship to Basketball, while Gridiron is simply the strength-affirming antithesis of Baseball, like Count Dracula to sunlight. Now, of course, these 'Superheathen' sports, with their fundamentalist bias, are no less American ... than the Heathen sports are British, and the Christian ones Irish. For it does indeed seem that American 'culture' is largely 'Superheathen' (and thus a cross between superfeminine and submasculine elements) where British 'culture' is Heathen (reflecting a cross between feminine and masculine elements), and Irish culture, by contrast, Christian (suggestive of a distinction between subfeminine and supermasculine elements). Basketball, Baseball, and Gridiron are all quintessentially American sports, no less American, in fact, than Rugby League, Association Football, and Rugby Union are British, or Camogie, Gaelic Football, and Hurling ... Irish.

2. APPROACHES TO PRIMAL BEING. With regard to what could be termed the fundamentalism of cosmic mysticism, or the scientific idealism of traditional Creator-based religion, there are, it seems to me, four basic approaches or, rather, one basic (and literal) approach and three 'bovaryized' approaches to it, in which the primal being of the Clear Light of the Void (Space) is worshipped from a variety of devolutionary removes from the original source.

3. BASIC APPROACH TO PRIMAL BEING. Let us take the basic approach first, which is that of Hinduism/Buddhism and other such oriental religions whose focus of divinity is the Clear Light of the Void, and whose approach to this primal being is direct, which is to say, through the Light and the simulation and/or utilization of light, whether optical, chemical, or electrical, to attain to a condition of identification with it. One could generalize all this light-based mysticism under Buddhism and contend, as I shall, that attainment to the Clear Light involves the utilization of Buddhist techniques to bring the self or, rather, antiself to a state of union with the Ground of all (primal) Being, or, in other words, to a condition of mental vacuity which will act as a platform from which the primal power of the Clear Light can be launched - like, I have to add, a Superdevil from Superhell, the superfeminine Superhell of the spatial vacuum whose negative glory is the source of the superillusory Clear Light. Now, obviously, only a Superfool would want such a condition, and I make no apology for exposing the folly of 'being into' the Clear Light, which, alas, is the root not only of Buddhism and Hinduism, but, by devolutionary extrapolation, of Judaism, Mohammedanism, and even Christianity or, more correctly, pseudo-Christianity as well, as I shall presently show.

CYCLE TEN

1. JUDAIC APPROACH TO PRIMAL BEING. Less basic than Buddhism is what may be called approaching primal being through the fire, which is to say, at a 'fallen' remove from the original cosmic plane, and if Buddha is the name that first comes to mind in connection with the above, then Moses is the name one would most readily associate with Judaism, since it was to Moses that God (meaning the Jehovahesque transmutation of the Clear Light ...) first appeared in the form of a burning bush, and it was subsequently to Moses that this same primal deity conveyed the tablets of the Law which became known as the 'Ten Commandments', and conveyed them, so we are led to believe, via fiery thunderbolts from 'On High'. Be that as it may, we need not doubt that Moses was apt to regard the Clear Light of the Void through the naturalistic distorting lens, so to speak, of his fiery temperament, and the result, not surprisingly, was the Judaic version of it more commonly known as Jehovah. The 'thou shalt nots' of the Mosaic Law were certainly no marked departure, however, from the superfeminine essence of primal being, which is rooted in the negative glory of conscience, as appertaining to the spatial vacuum, and it is to Moses' dubious credit that the naturalistic subversion of idealism did not result in an overly Satanic reductionism ... despite the development, within Judaism, of Satan at Jehovah's expense. But then Satan is a submasculine revolt against the superfeminine rule, and thus the beginnings, no matter how paradoxically, of a cultural retort to nature (more specifically of subculture to supernature). Doubtless King David would more fit that role than ever the Jehovahesque Moses did, bearing in mind his cultural accomplishments, not to mention his banishment into exile (equivalent to a 'fall') at the hands of King Saul and artful slaying of Goliath. Certainly, it is more than pure coincidence that the 'Star of David', the Jewish emblem, and the emblem commonly used by Satanists ... are identical! Could it be, I wonder, that Satanists are effectively calling up the 'shade of King David' when they enact their Satanic rites? Whether they are or not, one thing is certain: Satanists are not Devil-worshippers. On the contrary, they are the devotees of a scientific (solar) Subgod whose only crime was to have revolted against an equally scientific (stellar) Superdevil, the Superdevil more commonly known as Jehovah, and worshipped, by the untransvaluated, as God!

2. ISLAMIC APPROACH TO PRIMAL BEING. If the fiery approach to the Clear Light ... results in Jehovah, then the approach to it which utilizes the heart, and may accordingly be regarded as soulful, results, so I shall contend, in Allah, as applying to a properly fundamentalist religious orientation such that one would associate with Islam and, by implication, the prophet Mohammed. Yes, it is to Mohammed that one must turn for the soulful 'bovaryization' of the Clear Light ..., for Allah is no less of a Creator-deity than Jehovah, only one that exists in strength/greatness rather than in weakness/jealousy, as befitting His passionate origins in the 'seat of the soul'. In fact, Allah is more antithetical to Satan than to Jehovah, Who still clings, no matter how imperfectly, to the illusory nature of the Clear Light ..., and bears, in consequence, some of its superfeminine characteristics. Not so the truly 'fallen' Satan, that cultural retort to Jehovah, whose submasculine essence is shared, albeit at a religious remove, by Allah, but shared in such an antithetical fashion as to be the complete opposite of Him, like Count Dracula vis-à-vis sunlight, or strength/pride vis-à-vis weakness/ humility (if not humiliation), the weakness and humility of a scientific objectivity whose misfortune is to be centrifugal where, comparatively speaking, the religious 'subjectivity' of Allah is centripetal, as relevant to the 'Kingdom Within', even if, in relation to the heart, such an 'Inner Kingdom' is in its most alpha-stemming, and therefore fundamentalist, manifestation. No matter, one cannot confound Allah with Satan if one is in any degree religious, as Mohammedans assuredly are; for naturalism and fundamentalism are the alpha and omega of the spectrum in question, and to confound the one with the other is to treat fire and blood as synonymous or, in musical terms, Jazz and Soul! Needless to say, it would be easier, thanks or no thanks to Moses, to confound Satan with Jehovah, given the scientific basis of each of these Judaic deities, the latter so much a naturalistic 'bovaryization' of the Clear Light ... that it is closer to naturalism per se than ever fundamentalism is or, for that matter, the pristine idealism of the Clear Light of the Void as such. Yet Mohammedanism, for all its virtues, is still the product, in large part, of Mohammed, and Mohammed did for Islam what Moses did for Judaism, which is to say, he took the notion of 'Creator', relative to the pristine idealism of primal being, and reinterpreted it with reference to the devolutionary remove at which, through environmental and cultural factors, he found himself, and the result was the soulful subversion of that notion which is known as Allah. Allah is no less the Clear Light ... through the distorting lens of an emotional temperament ... than Jehovah is the Clear Light through the distorting lens of a fiery temperament, the temperament, as I have argued, of Moses, with his impulsive temper, and while Jehovah is closer to primal being by dint of His less devolved nature, Allah has the significant advantage of being applicable to a religious as opposed to a scientific position - the position of fundamentalism as against a naturalistic idealism which at times is barely distinguishable from naturalism as such!

3. PSEUDO-CHRISTIAN APPROACH TO PRIMAL BEING. Having dealt with Jehovah and Allah as devolved 'bovaryizations' of the Clear Light ..., I should like, finally, to turn to the third and, arguably, most devolved 'bovaryization' of it - namely the Father. Now the Father is as manifestly Christian as Allah is Mohammedan, and therefore it surely behoves us to attribute some of the responsibility for this version of primal being to Christ, and to regard it, not unreasonably, as reflecting an intellectual bias, the bias of a temperament as given to 'the word' ... as Mohammed must have been given to the soul or Moses to fire. Such a bias was undoubtedly characteristic of Christ's temperament, what with his love of parables and theological disputation, and so it is to Him that we can look for the source of that intellectual 'bovaryization' of the Clear Light which is recognized as the Father. Like Allah, the Father has the virtue of being of the 'Kingdom Within' to the extent that His roots are in the brain, and the emotional brain (backbrain) most especially, but unlike Allah He is a loving and compassionate version of the Clear Light Who draws upon the knowledge of Christ to preserve His 'Kingdom'. He has little of the jealous wrathfulness of Jehovah, not to mention the emotional pride of Allah that comes from racial strength. He is apt to forgive the foibles of those who beseech Him through the Son (intellect); for He is the seat of a paternalistic disposition owing much to His love of the World (the Mother). He is no less submasculine than Allah, yet, unlike that fundamentalist deity, He appertains to a Heathen 'bovaryization' of primal being, which contrasts, as phenomenal to noumenal, with the Superheathenism of both Allah and Jehovah (not to mention Satan). He ties-in with the Mother and the Son of that pseudo-Christianity which, in its Heathen phenomenality, bears the generic title of Protestantism.

CYCLE ELEVEN

1. PRIMAL AND SUPREME. True Christianity, or Catholicism, differs from false (pseudo) Christianity, or Protestantism, by affirming, contrary to a stemming from primal being (in the submasculine guise of the Father), an aspiration towards supreme being, the supreme being of the Holy Spirit, which is the omega where primal being is the alpha. Hence whereas false Christianity is alpha-stemming, true Christianity is omega-orientated. For the Omega Point (of supreme being) is only reached through the truth of the Holy Spirit.

2. SOCIAL TRANSCENDENTALISM. Truer even than Christianity is the Supertruth of Social Transcendentalism, as taught by he who corresponds, in his own well-founded estimation, to a Second Coming, and Social Transcendentalism is nothing less than the Superchristianity of 'Kingdom Come', whose supreme being has reference not to the posthumous afterlife of the Holy Ghost (or chemical changes in the brain following death), but to the Eternal Life of the Holy Spirit of Heaven, which is the theosophical antithesis to the cosmological Clear Light of the Void, and hence to the false transcendentalism (idealism) of the Superheathen. The joyful supreme being of the Holy Spirit of Heaven will stand as the refutation of the woeful primal being of the Clear Light of the Void, not to mention, through devolutionary extrapolation, the various deities - Jehovah, Allah, the Father - which stem from the Clear Light ... and constitute both an obstacle and an opposition to the Holy Spirit of Heaven. For while Christianity can co-exist, in open-society fashion, with the Heathen and Superheathen deities, as, for example, in the case of the Holy Spirit vis-à-vis the Father, no such co-existence would be possible or indeed desirable from a Superchristian standpoint, wherein the development of the Holy Spirit of Heaven could only happen independently and, as it were, at the expense of all traditional deities, not excepting the Virgin Mary, Who, in any case, would have been effectively superseded by what I call the Mary Child, the subfeminine counterpart, in feminist vacuity, of the supermasculine deity described above.

3. NEW HEAVEN AND HELL. Frankly, you can't have Heaven without Hell, the Holy Ghost without the Virgin Mary, and what applied to Christianity must apply, with even greater resolve, to the Superchristianity which I equate with Social Transcendentalism in what should be, under Messianic auspices, a New Heaven and a New Hell, the New Heaven of the Holy Spirit of Heaven, and the New Hell of the Mary Child, as between the superconscious and the sub-unconscious. It is not to establish a 'New Earth' that the Second Coming has come, but, on the contrary, to divide the Earth between a New Heaven and a New Hell in order that Superchristianity may supersede Christianity, and those who are deserving of salvation duly be brought to the superhuman peaks of 'Kingdom Come'.

CYCLE TWELVE

1. BOOK DIVISIONS. My concept of 'the book', considered as a rectilinear entity embracing a variety of alternative literary possibilities, is of a phenomenon which corresponds to the purgatorial Overworld/Netherworld of both the Son and the Father, and is therefore inherently Heathen. In fact, books are divisible, so far as I am aware, between those which are exclusively composed of words, and those, by contrast, which are also, if not always predominantly then certainly to a degree, subject to the inclusion of photographs. I draw attention to this division because it distinguishes those books which may be equated with the Son from those which should be equated with the Father, as though in a progression from the intellect to the soul or, at any rate, cerebral emotions, the latter no less suggestive of a 'burning Cross' than the former are suggestive, in their verbal exclusiveness, of a plain Cross, the sort of Cross one would associate with the Son in what is a quintessentially purgatorial, and hence Heathen, context.

2. PARLIAMENTARY ANALOGUE. Since I equate books with both the purgatorial Overworld (of the Son) and the purgatorial Netherworld (of the Father), depending on whether they are intellectual (and verbal) or emotional (and photographic), it seems to me that we have an exact analogue, within the compass of a parliamentary democracy, with parliament, which is also divisible, on the above basis, between the Son and the Father or, in literal terms, the Commons and the Lords, with the former corresponding to plain verbal books and the latter to photographic books or, at any rate, to books which contain photos. For it has to be admitted that the Commons is rather more akin, in its legislative essence, to a purgatorial Overworld than to a purgatorial Netherworld, and that it is to the Lords that one would have to turn for a netherworldly parallel with photographic books and, indeed, 'burning crosses', as the emotionality of the Father ensued upon the intellectuality of the Son.

3. SOFTBACKS AND HARDBACKS. It seems to me that a political division of books along left- and right-wing lines can be made, over and above their political content (which is obviously significant), on the phenomenal basis of softbacks and hardbacks, and I venture the theory that, because of its feminine connotation, a softback should be regarded in a left-wing light and, by contrast, a hardback in a right-wing one, so that we have, in effect, a distinction between socialism and capitalism, the mass-produced and down-market softbacks on the one hand, and the rather more expensive and select production of up-market hardbacks on the other hand.

4. LEFT/RIGHT DISTINCTIONS. Now because I regard softbacks as left wing and hardbacks as their right-wing (and masculine) counterparts, it follows that the distinction between 'word books' and 'photographic books', or books only containing words and those, by contrast, which also embrace photos, is not itself susceptible to party-political evaluation, but attaches to such an evaluation in relation to the phenomenality of the type of book in question, i.e. whether softback or hardback. Thus one can proceed, as it were, from verbal softbacks to photographic softbacks on the basis of a Commons/Lords distinction having applicability, in each case, to the Left, while likewise proceeding from verbal hardbacks to photographic hardbacks on the basis of a Commons/Lords distinction whose applicability, in each case, would be to the Right. Hence a left-wing/right-wing distinction between verbal and photographic softbacks on the one hand, and verbal and photographic hardbacks on the other hand - the former pair appertaining to Labour and the latter pair to the Conservatives.

CYCLE THIRTEEN

1. NEWSPAPERS. Compared to books, newspapers would seem to be a Liberal equivalence which is therefore neither as right wing (and hardback) nor as left wing (and softback) as the above, but is nonetheless capable of a sort of left-of-centre and right-of-centre distinction either side, so to speak, of a properly centrist standing as newspapers. By which I of course mean that in addition to the newspaper itself, there are often specialist supplements and magazines - the former left-of-centre on account of their newspaper-like softness and slenderness, the latter right-of-centre on account of their greater bulk, which makes them if not comparatively 'hard' then, at any rate, certainly less soft! By and large, it would appear that the right-of-centre option tends to predominate, in most newspapers, over the left-of-centre one, thereby suggesting a right-wing bias to the majority of such publications.

2. BROADSHEETS AND TABLOIDS. As in the case of books, it would seem that newspapers are divisible between verbal and photographic alternatives, viz. 'quality' broadsheets and 'popular' tabloids, and again, as with books, it strikes me as being perfectly feasible to present this division in terms of a sort of Commons/Lords dichotomy, with broadsheets and other intellectually-biased newspapers equivalent to 'lower-chamber' Liberalism, and tabloids equivalent, on account of the emotional implications of their photographic bias, to 'upper-chamber' Liberalism, both of which, being centrist, have to be distinguished from the Labour and Conservative equivalents already discussed.

3. VERBAL/PHOTOGRAPHIC SPECTRUMS. Although I took the view, in Cycle 12, that there exists a parallel between, on the one hand, verbal books and the Commons and, on the other hand, photographic books and the Lords, I should add that subsequent reflection has induced me to modify what now seems like an overly rigid categorization, principally by allowing, in relation to the Commons, for some photographs where the more left-wing books (whether in softback or hardback) are concerned, so that one can proceed from word-only books to word + some photographs on either side of the political divide. After which the stage is set for the Lords, as we proceed, within both Labour and Conservative contexts, from books with a preponderating photographic content on the Right to photographic books per se on the Left, these latter as unequivocally emotional, and therefore 'fundamentalist', as it is possible to be within the patriarchal confines of a purgatorial Netherworld. Hence the left wing of both the Labour and Conservative peer groupings in the Lords could be construed as paralleling photographic softbacks and hardbacks respectively.

4. ANALOGOUS PARALLELS. Analogous phenomena to newspapers/books, like pianos and rugby (as already discussed) are also divisible, over and above a Commons/Lords dichotomy, into soft and hard options, as, for example, in the case of the sustain and damper pedals on pianos, the former making for a soft, or legato, impression and the latter, by contrast, for a hard, or staccato, one. Likewise in rugby, 'tries' are comparatively 'soft' and kicked goals 'hard', the one involving hands, the other (booted) feet. Whether, in that event, pianos and rugby are Liberal or either Labourite or Conservative, depending on the ratio of 'soft' to 'hard' or vice versa, is a moot point. For one can obviously argue either way, with moderate soft and hard options likely to suggest a Liberal equivalence, as when both legato and staccato are utilized in the same piano composition, but extreme soft or hard options likely to suggest Labour and Conservative equivalents respectively, as when only legato in the one case or staccato in the other is used in any given piano composition. Doubtless the real centrist, and therefore classical Liberal equivalence, would be in connection with the avoidance of both the sustain and damper pedals, in contrast to the left-of-centre recourse to moderate legato and the right-of-centre recourse to moderate staccato. Similarly, rugby would be centrist when no 'tries' or 'goals' had been scored, but left-of-centre with some 'tries' and right-of-centre with some 'goals', neither of which would qualify for either Labour or Conservative evaluations which, by contrast, would imply a considerable preponderance of 'tries' on the one hand and of 'goals' on the other hand, thus transcending the parallel with newspapers (and their supplements/magazines) for parallels with softbacks and hardbacks instead.

CYCLE FOURTEEN

1. MAGAZINE CULTURE. Although magazines are often published in conjunction with newspapers, as colour supplements, etc., the majority of magazines are published independently of any such association by magazine publishers, and it is my view that such magazines are less liberal than fundamentalist phenomena appertaining not to the Father, or any phenomenal equivalence thereof, but to a more Allah-oriented realm which is therefore less a purgatorial alpha than a netherworldly omega. Hence it could be argued that magazines, particularly when glossy and predominantly photographic, appertain to an entirely different spectrum of moral and/or ideological evaluation from newspapers, and do so, moreover, in relation to the soulful, and therefore more inherently emotional, realm of netherworldly fundamentalism. In fact, so much does this seem to be the case that one could associate magazine culture with Islamic civilization, as though its glossy colour photographs were symptomatic of a racial strength/pride centred in the heart and owing little or nothing, in consequence, to properly intellectual origins. Even co-mags (comic books) are somehow an aspect of this vampire-like realm of netherworldly fundamentalism, albeit less radically so, I would argue, than their photographic counterparts.

2. FILM NATURALISM. Now if magazines broadly appertain to the omega pole of the netherworldly Behind, which is of course Superheathen in relation to the Heathen realm of books and newspapers, then it seems to me that its alpha pole, being naturalistic rather than fundamentalist, has to be conceived in terms of films, specifically colour/sound films, which would approximate to a Satanic parallel of fiery naturalism, in keeping with a kind of Judaic cultural sensibility, the higher or Jehovahesque manifestation of which would doubtless involve silent monochromatic films as a naturalistic 'bovaryization' of Clear-Light idealism, still manifestly fiery, and hence filmic, but arguably less naturalistic than those films which constitute a sort of Satanic fall from silent-film primacy, a fall from the 'bovaryized' supernaturalism of monochromatic films to the subcultural naturalism of colour films. Less extreme, however, than colour films are cartoons, and we may believe that if co-mags are the moderate Islamic parallel, then cartoon films are their Judaic counterpart, still Superheathen of course, but, as such, in between the alpha and omega of colour films and magazines respectively.

3. PHOTOGRAPHIC IDEALISM. Having dealt, if briefly, with the netherworldly Behind in relation to the submasculine (and therefore subhuman) realms of films and magazines, I should like, finally, to turn to the superfeminine realm of photography, specifically monochromatic flashbulb photography, which strikes me as paralleling the Clear Light of the Void to a degree of 'Hindu' purism nothing short of supernatural idealism, and compared to which even colour photography must seem like a naturalistic 'bovaryization' of Buddhist proportions, albeit still arguably preferable, from a supernatural point-of-view, to the Judaic 'bovaryization' of the Clear Light in monochromatic silent films. Be that as it may, there is no doubt in my mind that monochromatic photography is the root of Superheathen culture, and thus the superfeminine Hell from which have issued, in due devolutionary time, the subheavenly manifestations of the netherworldly Behind.

CYCLE FIFTEEN

1. JUDGEMENTAL SUNDERING. Just as the Heathen is damned to the Superheathen, as the netherworldly Behind ensues upon the purgatorial Netherworld (of the Father), so the Christian is saved to the Superchristian, as the otherworldly Beyond ensues upon the Christian Other World (of the Holy Ghost). The Heathens are taken over by Superheathens, while the Christians are overtaken by Superchristians. In such fashion, the phenomenal is rent asunder towards the noumenal extremes of alpha and omega.

2. CHRISTIAN SCHISM. The original schism in Christianity was between Orthodoxy and Romanism, the Eastern and the Western Churches, which effectively established, within Christendom, a dichotomy between Hell and Heaven, the subhuman (subfeminine) and the superhuman (supermasculine), the Virgin Mary and the Holy Ghost, World denial and otherworldly affirmation, as each Church took a contrary bias relative to the overall Christian Trinity, viz. the Virgin Mary, the Christ Child, and the Holy Ghost. Many centuries later that same bias would lead the Orthodox Church to an accommodation with Communism, and the Roman Church, by contrast, to an accommodation with Fascism. For the political schism between Communism and Fascism was the twentieth-century parallel to the religious schism, historically, between Eastern Orthodoxy and Roman Catholicism, and it is the Christian peoples who have experienced this parallel the most.

3. HEATHEN/CHRISTIAN SCHISM. By comparison to the original schism in Christendom, the Reformation signified the coming to pass of a Heathen opposition to Christianity which resulted in the development, thereafter, of a Heathen/Christian schism in the guise of the Protestant/Catholic dichotomy. Now whereas Christians (Catholics of one persuasion or another) live primarily for Christianity, Heathens (or pseudo-Christians) live primarily for Heathen values, and thus it can be said that Protestantism, far from being a genuine religion, was the thin-end-of-the-wedge that ultimately allowed for the development, within Protestant countries, of Liberalism, the bourgeois form of humanism that, whether in capitalism, materialism, or parliamentarianism, opposes anything Christian from its own narrowly secular point of view. The result, after several centuries, was the relegation of Christendom to an inferior political and social status as the Heathen philistinism spawned by Protestantism gathered momentum, to culminate, at length, in that Superheathen/Heathen partnership which bears the paradoxical stamp of Anglo-American civilization. Both Communism and Fascism were akin, in their contrary ways, to 'Neo-Christian' revolts against this Anglo-American hegemony, the former from below, the latter from above, and both alike failed to defeat it. For Christian nations, the only solution lies in that Superchristianity which I define as Social Transcendentalism, and it is to be hoped that where, in their contrary imperfections, both Communism and Fascism failed to topple the Superheathen/Heathen beast of Anglo-American imperialism from its predatory perch, Social Transcendentalism will succeed, and succeed, moreover, from a universal position of Superchristian unity, free from schismatic antecedents and pledged to the peaceful development, under Messianic auspices, of 'Kingdom Come'.

4. PEACEFUL PERSUASION. Ultimately, the truth (as here) will 'out', and there is no better vehicle for effecting moral change than the assimilation of the truth by those who have most need of it. Violence will not defeat the Heathen; only peaceful persuasion will bring them around to the error of their ways and encourage them to rejoin the Christian world for the sake of the Superchristian one to come. Christians, after all, should be above violence, and Superchristians most especially so!

CYCLE SIXTEEN

1. PHOTOGRAPHY VIS-À-VIS FILM. Whereas monochromatic photography corresponds to the Clear Light ... on the basis of a Hindu purism rooted, so to speak, in superfeminine idealism, colour photography is a quasi-submasculine 'bovaryization' of the Clear Light ... relevant, so I contend, to Buddhist naturalism. Conversely, where colour film corresponds to the Clear Fire ... on the basis of a Satanic purism centred, as it were, in submasculine naturalism, monochromatic film is a quasi-superfeminine 'bovaryization' of the Clear Fire ... relevant, so I maintain, to Judaic idealism.

2. BLUES SINGING VIS-À-VIS JAZZ PLAYING. One could argue, similarly to the above, that where female blues singing corresponds to the Clear Light ... on the basis of a Hindu purism rooted, so to speak, in superfeminine idealism, male blues singing is a quasi-submasculine 'bovaryization' of the Clear Light ... relevant to Buddhist naturalism. Conversely, where male jazz playing corresponds to the Clear Fire ... on the basis of a Satanic purism centred in submasculine naturalism, female jazz playing is a quasi-superfeminine 'bovaryization' of the Clear Fire ... relevant to Judaic idealism.

3. SUPERFEMININE VIS-À-VIS SUBMASCULINE. What we can infer from the above parallels ... is that where photography and blues singing are rooted in Hinduism/Buddhism, film and jazz playing are centred in Judaism/Satanism, the former pair either superfeminine or quasi-submasculine, and the latter pair either submasculine or quasi-superfeminine. One can also infer from the above that while Buddhism is rooted in Hinduism, the older and more primal manifestation of Superheathen mysticism, Judaism, by contrast, is rooted in Satanism, since the Jewish concept of primal being takes a masculine form, the form, namely, of Jehovah as 'Creator-God', and to take a masculine or, more specifically in this context, quasi-superfeminine form ... the God in question must be rooted, so I contend, in a submasculine culture such that takes its cue not from light but from fire, that submasculine and hence Mosaic element. Neither Hinduism nor Buddhism does so, and it is hard to imagine a Buddhist, much less a Hindu, ever seeing 'God' in a 'burning bush', the way Moses evidently did. Yet the Hindu/Buddhist sensibility can no more abandon photography or the Blues ... than the Judaic/Satanic sensibility can abandon film or Jazz. Even the male approach to blues singing is only quasi-submasculine by dint of the superfeminine essence of the Blues, just as, from the converse standpoint, the female approach to Jazz (never more culturally correct than when employing saxophone as opposed to trumpet) can never be more than quasi-superfeminine on account of the submasculine essence of Jazz, a music no less centred in the Satanic fire than Blues is rooted in the Hindu light. Yet it is Jazz, paradoxically, which is basically subdivine or, at worst, quasi-superdiabolic (female sax-based Jazz), while Blues is the music that is either basically superdiabolic or, in the Buddhist 'bovaryized' context, quasi-subdivine (male blues singer). The Judaic psyche is more to be admired for being centred in the subdivinity of the Clear Fire ... than is the Hindu one for being rooted in the superdiabolism of the Clear Light. Even a quasi-superfeminine concept of primal being, as signified by Jehovah, is fundamentally submasculine ... to the extent that its correlation is with film (monochromatic) and Jazz (sax-based female) rather than with photography or the Blues, both of which are fundamentally superfeminine, even in the quasi-submasculine contexts of colour photography (Buddhist) and male blues singing, neither of which do adequate justice to primal doing, since extrapolated out from primal being, the supernatural basis of which militates against subcultural naturalism.

CYCLE SEVENTEEN

1. DEVOLUTION AND EVOLUTION. The distinction between the Clear Light of the Void (Space) and the Clear Fire of Time - as, to a lesser extent, between Jehovah and Satan - is one of Superhell/Superdevil and Subheaven/Subgod. Likewise the distinction between the Virgin Mary and the Holy Ghost is one of Hell/the Devil and Heaven/God. Just so, the distinction between the Mary Child, or Female Child, and the Holy Spirit of Heaven ... is one of Subhell/Subdevil and Superheaven/Supergod. Hence a devolutionary regression from the Superhell/Superdevil to the Subhell/Subdevil via Hell/the Devil on the one hand, but an evolutionary progression from the Subheaven/Subgod to the Superheaven/Supergod via Heaven/God on the other hand. Hell and Heaven are Catholic (Christian) poles, as are the Devil (Virgin Mary) and God (the Holy Ghost), but Superhell and Subheaven are fundamentalist (Superheathen) poles, as are the Superdevil (Jehovah) and Subgod (Satan), while Subhell and Superheaven are transcendentalist (Superchristian) poles, as are the Subdevil (the Mary Child) and Supergod (the Holy Spirit of Heaven). By contrast, the World and Purgatory are Protestant (Heathen) poles, as are woman and man.

2. EQUIVALENT POSITIONS. From Jehovah to Allah via Satan; from the Father to the Son via the Mother; from the Virgin Mary to the Holy Ghost via the Christ Child; from the Mary Child to the Holy Spirit of Heaven via the Second Coming. Of the twelve listed deities, Jehovah, the Father, the Virgin Mary, and the Mary Child are in equivalent 'alpha' positions, while Satan, the Mother, the Christ Child, and the Second Coming are in equivalent 'intermediate' positions, and Allah, the Son, the Holy Ghost, and the Holy Spirit of Heaven in equivalent 'omega' positions. Yet the distinction between each deity in any given position is significantly relative to Superheathen, Heathen, Christian, and Superchristian alternatives, ranging from mysticism to gnosticism via liberalism and humanism. Hence the mystical 'idealism' (quasi-idealism?) of Jehovah, the liberal fundamentalism of the Father, the humanist fundamentalism of the Virgin Mary, and the gnostical fundamentalism of the Mary Child with regard to the 'alpha' positions; hence, too, the mystical naturalism of Satan, the liberal realism of the Mother, the transcendental humanism of the Christ Child, and the transcendental gnosticism of the Second Coming with regard to the 'intermediate' positions; and hence, finally, the mystical fundamentalism of Allah, the liberal materialism of the Son, the humanist transcendentalism of the Holy Ghost, and the gnostical transcendentalism of the Holy Spirit of Heaven with regard to the 'omega' positions.

CYCLE EIGHTEEN

1. TRUE CHRISTIANS: The only people who have a lengthy experience, traditionally, of 'Heaven on Earth' are monks, who stand to nuns as Christian Supermen vis-à-vis Christian Subwomen. In fact, monks are really the only true and genuine Christians, if one accepts that being in a monastery is somewhat akin to 'Heaven on Earth', and thus to a supermasculine allegiance to the Holy Ghost. Certainly most so-called Christians are fundamentally Heathen in their commitment to familial obligations and routines, even in the case of Catholics, who are nevertheless relatively Christian when compared or, rather, contrasted with, say, Protestants, but still disposed, after their several fashions, to taking the Father, the Mother, and the Son for Christian deities! Even priests cannot be exonerated from such a shortcoming, which owes not a little to their own clerical standing as 'fathers', and there is no doubt in my mind that priests will generally be less Christian than monks, bearing in mind the heavenly aloofness of the latter from daily contact with the World.

2. THEOLOGICAL PARADOX. To my mind, the concept of the 'Ascension of the Virgin' into Heaven is a complete and utter contradiction in terms, since the Virgin, being vacuous, is for me synonymous with Hell, and I cannot understand how the theological symbol of a Christian Hell, the Hell of a virginal vacuum, could possibly ascend into Heaven which, as the realm of the Holy Ghost, is germane to the Superman. A Christian Devil can only be subfeminine in her vacuous denial of phenomenal self, and hence the World, and to conceive of the subfeminine ascending into a supermasculine realm ... is the height of theological nonsense! No woman can ever ascend into Heaven, least of all a virgin! Such 'liberal' notions as the 'Ascension of the Virgin' simply subvert Christian truth, which has to do with the salvation of men from women and the opening up, in consequence, of a supermasculine/subfeminine dichotomy between Heaven and Hell.

3. NO SEX. It would be no less 'liberal' and 'woolly-minded' to suppose that people retained their sex in Heaven, and that one could, in fact, mix with members of the opposite sex! Such a Heaven would be no better than the World, where the sexes are mixed, and no possibility of a superhuman Heaven (for men) accordingly exists (unlike in a monastery which, as we have argued, is a traditional manifestation of 'Heaven on Earth', where men are effectively Supermen in their monastic segregation from women).

4. SUPERMASCULINE ATTAINMENT. Make no mistake! One doesn't become a Superman, neither on the Christian level (relative to the Holy Ghost) nor on the Superchristian level (relative to the Holy Spirit of Heaven), by mixing with women! Only he is a Superman who can rise above women, thereby living the life of Heaven rather than of Purgatory/the World. For Heaven is a supermasculine attainment, and where there is an official Heaven there must sooner or later also be an official Hell ... to safeguard the devotees of Heaven from the possibility of purgatorial and/or worldly backslidings. Hell is as much a safeguard for Heaven as a punishment for subfeminine elements.

5. MORAL CHOICE. The division of 'the wheat' from 'the chaff' is, in some peculiar sense, the division of man from woman, the spirit from the flesh, as Purgatory/the World are wrenched asunder to make way for Heaven and Hell - the former supermasculine and the latter subfeminine. Hence, traditionally, monks correspond to 'the wheat' and nuns to 'the chaff', since the former exist with the Holy Ghost in Heaven, while the latter exist with the Virgin Mary in Hell. And yet, from a Christian standpoint, it is better that women should be in Hell rather than in their maternal element in the World. For then they are instruments of the Christian salvation of men (to Supermen), whereas in the World they are agents of the debasement and undoing of men who, as purgatorial or worldly Heathens, inevitably lose-out to them. Hence the choice for men is whether, as Heathens, to lose-out to women or whether, as Christians, to achieve a victory over them through superhuman salvation. Obviously, Heathens choose the former and Christians the latter. Such a choice, relative to phenomenal civilization, paves the way for the greater defeat of Heathens at the hands of Superheathens, and the greater victory of Christians through Superchristians, as the former are damned to noumenal science (cosmology) and the latter saved to noumenal religion (theosophy).

CYCLE NINETEEN

1. COSMIC IDEALISM VIS-À-VIS SOLAR NATURALISM. If the Hindu Clear Light of the Void can be defined in terms of cosmic idealism, then the Buddhist Clear Fire of Time can only be defined in terms of cosmic quasi-naturalism, bearing in mind its 'bovaryized' essence in relation to primal being. Conversely, if Satan can be defined in terms of solar naturalism, then Jehovah can only be defined in terms of stellar quasi-idealism, bearing in mind His 'bovaryized' essence in relation to primal doing.

2. SUPERHEATHEN CORRELATIONS OF FRIED FOOD. The American passion for fried food owes not a little to its Superheathen roots in cosmic mysticism, since the culture of, for example, fries (chips), burgers, and cola would seems to parallel, on a culinary basis, the Clear Light/Fire, Jehovah/Satan, and Allah, with so, I contend, straight fries corresponding to the Clear Light (and thus to Hindu idealism), but wavy fries (crinkly) corresponding to the Clear Fire (and thus to Buddhist quasi-naturalism); with fried and/or oven-grilled burgers corresponding to Jehovah (and thus to Judaic quasi-idealism), but flame-grilled burgers corresponding to Satan (and thus to Judaic naturalism); and, finally, with cola corresponding to Allah (and thus to Moslem fundamentalism), this latter akin, with its use of a straw, to the blood-sucking culture of vampirism. However, where fries and burgers are concerned, one shouldn't overlook the part played by tomato ketchup in distinguishing the naturalistic or quasi-naturalistic from its idealistic counterpart, since the addition of ketchup to fries and burgers is obviously a significant factor in their approximation to fiery colour.

3. SOME ADDITIONAL CORRELATIONS. Also correlative with fries, burgers, and cola (in that devolutionary order) would be Basketball, Baseball, and Gridiron, not to mention Blues, Jazz, and Soul, or, last but by no means least, photos, films, and magazines. Hence a correlation between fries and basketball/blues/photos; between burgers and baseball/jazz/ films; and between cola and gridiron/soul/magazines. Other correlations could doubtless be given, but the above examples should suffice to confirm the Superheathen status of the 'phenomena' in question, a status as punishing as the Superchristian status of ultimate culture would be graceful.

4. CONTRARY KINDS OF OPENNESS. The development of Superchristian culture can only proceed at the expense of all Heathen and Superheathen cultures, the criminal and false cultures which are rooted in triadic triplicities of noumenal and phenomenal orders, respectively, of suffering. A Superchristian society cannot be open, like a Heathen one, to Superheathen influence, but should strive, with all the means at its disposal, to protect its citizens from such fundamentalist evil. For unlike a Heathen society, which is open to the Superheathen and closed to Christian/Superchristian influences, a Superchristian society can only be closed to Superheathen influence but open to the heavenly Beyond, the realization of which should culminate, after due evolutionary strivings, in the omega-most reach of 'Kingdom Come'.

CYCLE TWENTY

1. NOUMENAL AND PHENOMENAL COMPUTERS. From the alpha of PCW-type integral CPU/VDU computers to the omega of integral CPU/VDU computers with hard-disc/CD-ROM drive via the phenomenal relativity of tower/VDU computers and desktop/VDU computers (with or without integral CD-ROM). Hence from an objective noumenal absolutism to a subjective noumenal absolutism via both objective (tower) and subjective (desktop) manifestations of phenomenal relativity. Clearly, nothing short of an integral CPU/VDU computer with CD-ROM will suffice for the computing avant-garde!

2. TECHNOLOGICAL GENERALIZATIONS. Broadly speaking, where radios are phenomenally objective and televisions ... noumenally objective, the former conceptual and the latter perceptual, video-recorders are phenomenally subjective and computers ... noumenally subjective, the former perceptual and the latter conceptual. This is, of course, to generalize ... relative to a specific technological quadruplicity, but it does, I believe, highlight the cultural nature of each medium, from televisions on the 'far left', so to speak, to computers on the 'far right'.

3. POLITICAL PARALLELS. One could speak, echoing the above contentions, of the autocratic nature of television, the bureaucratic nature of radio (right wing), the democratic nature of video (left wing), and the theocratic nature of computers, as from fundamentalism to transcendentalism via nonconformism and humanism. Televisions and radios, being objective, tend to affirm the not-self, the former in noumenal terms and the latter phenomenally, whereas videos and computers tend, in their subjective bias, to affirm the self, the former phenomenally and the latter with regard to the noumenal. That is why one could equate strength and knowledge with television and radio respectively, but beauty and truth with video and computing respectively. Yet these media, being external to the self and inherently phenomenal entities, are really more political than religious, as though symbolic of external manifestations of the Father (television), the Son (radio), the Mother (video), and the Holy Spirit (computing). Only a fool would confound these electrical devices with genuinely religious realities! Nevertheless, it would be still more mistaken to confound them with economic or scientific realities ... after the fashion of, say, cinema or jukeboxes (which, in any case, are more economic than scientific). One could therefore speak, with regard to a political estimation of our chosen quadruplicity, of the authoritarianism of television, the parliamentarianism of radio, the republicanism of video, and the totalitarianism of computing, allowing for an overall standing of phenomenal subjectivity for the context in question, which is nonetheless subdivisible along objective and subjective lines (see above).

4. BEYOND PLURALISM. One thing I have come to realize over the years ... is that the determined truth-seeker can sooner or later get to the truth about anything, and that the achievement of truth liberates one from beauty, knowledge, and strength, or, if that sounds too sweeping, let us rather say that truth makes one more absolutist and less able or disposed to abide relativity, including the much-vaunted relativity of political and other forms of pluralism. Only that society, it seems to me, which has not reached truth or, more likely, has no real interest in the pursuit of truth, can abide the pluralism of strength, knowledge, and beauty. For truth cannot abide such a pluralism, and to put truth (assuming one had it) on a par with strength, knowledge, and beauty would be equivalent to putting God on a par with the Devil, man, and woman! Obviously, God cannot be treated as equal to the aforementioned trio, else He will cease to have any divine significance and become, instead, their subverted shadow, whether singly or collectively, as tends to be the case in open and heathen societies, where the concept of God is tailored to fit the wearers of fundamentalist, nonconformist, and humanist values, and He has no independent existence in relation to what God should be - namely, the utmost truth, and means, thereby, to supreme being. If God is to be honoured and realized on His true terms, if, in other words, God is eventually to come properly to pass, then the shadow Gods to the Devil, man, and woman will have to be cast down, so that the true God can be raised up ... in refutation of all pluralistic relativity and affirmation of transcendental absolutism. Verily, the truth liberates from nonconformist/humanist relativity, as such relativity liberates from fundamentalist absolutism.

CYCLE TWENTY-ONE

1. ART AND RELIGION. Whereas the artificial transmutation of nature makes for art, the spiritual transmutation of culture is religion. The more artificial the transmutation of nature, the higher the art. Likewise, the more spiritual the transmutation of culture, the higher the religion. The highest art and religion can only be the most artificial and spiritual manifestations, respectively, of their natural and cultural preconditions.

2. CULTURE VIS-À-VIS NATURE. One should distinguish true culture, which is masculine, from what may be called the nurture of nature, or the cultural aspects of a natural norm. In other words, it is not nurture which is necessarily the antithesis to nature, but culture, which is nurture of a masculine order ... such that transcends nature, pretty much as the conscious mind transcends the unconscious mind, or religion transcends art. The nurture of nature and the nurture of culture are thus as distinct as art and religion, for the one stems from a feminine precondition, whereas the other is largely if not purely masculine. In familial terms, this would mean that whereas the nurture added to nature by mothers was aesthetic, the nurture added to culture by fathers was religious. For when nurture comes from woman, who is primarily a natural being, the result is dissimilar from the nurture which comes from man, the nurture of culture, since man is primarily a cultural being, for whom religion takes precedence over art.

3. CULTURAL NURTURE AND NATURAL NURTURE. An example of the nurture of nature would be the instrumental accompaniment, no matter how extensive or sophisticated, to a song, which is primarily a natural phenomenon ... to the extent that it is a vocal composition involving the human voice. Now the instrumentality accompanying this vocal composition would be akin to the nurture of nature, and thus not really a cultural but an aesthetic phenomenon owing its origins and allegiance to feminine conditioning. By contrast to this, a piano composition, shall we say, which was purely instrumental ... would be a cultural phenomenon, since something that transcends nature, and thus aesthetic considerations, through the conscious nurture of its masculine essence. Such would continue to be the case even in those instances where the pressure of cultural transcendence appeared to drag vocal-like sounds from its practitioner (as in the case of a certain well-known and much-respected American jazz pianist), since it could be argued that such sounds are more the by-product of cultural effort than genuine vocal productions, and correspond to a sort of perversion of nurture by nature, which rises-up from the unconscious in seeming revolt against the cultural resolve. Yet culture is still in the ascendant in such a paradoxical situation, since the result is far from song-like. Good table manners are a more obvious and blatant example of the nurture of nature, which is feminine, whereas the ability to read music would constitute an example of the nurture of culture, which is masculine.

4. ALTERNATIVE CULTURES. One might distinguish the natural culture of, say, Christianity (Catholicism) from the cultural culture of Superchristianity (transcendentalism). For the one is rooted in sin, whereas the other is centred in grace. Conversely, one could speak of the civilized culture of, say, Heathenism (Protestantism), but the barbarous culture of Superheathenism (fundamentalism). For the one is centred in crime, whereas the other is rooted in punishment.

5. BARBARISM OR CULTURE. Whereas Heathen peoples are rooted in barbarism, whether genuine (and noumenal) or pseudo (and phenomenal), Christian peoples are centred in culture, whether pseudo (and phenomenal) or genuine (and noumenal). The former do not usually extend (ascend) towards culture (regarded in spiritual, or visionary, terms), whereas the latter do not usually extend (descend) towards barbarism (regarded in antispiritual, or emotional, terms). Hence the British have the Father but no Holy Ghost, while the Irish have the Holy Ghost but no Father - at least not in the active antispiritual terms of Heathen pseudo-fundamentalism. Whether they subsequently achieve the Holy Spirit of Heaven through the Superchristic Second Coming, and thus abandon the pseudo-transcendentalism of the Holy Ghost for something better ... remains to be seen. Certainly the British are now exposed, as never before, to the genuine fundamentalism of Allah and other such Superheathen deities!

CYCLE TWENTY-TWO

1. FROM BARBARISM TO CIVILIZATION. From the pseudo-barbarism (phenomenal) of the Father to the civilization of the Son via the nature of the Mother ... with regard to the Heathen options, but from the supernature of the Clear Light of the Void to the pseudo-civilization of Mohammed (noumenal) via the barbarism of Satan ... with regard to the Superheathen options.

2. FROM NATURALISM TO CULTURE. From the subnaturalism of the Virgin Mary to the pseudo-culture (phenomenal) of the Holy Ghost via the quasi-culture of the Christ Child ... with regard to the Christian options, but from the pseudo-subnature (noumenal) of the Mary Child to the superculture of the Holy Spirit of Heaven via the quasi-superculture of the Second Coming ... with regard to the Superchristian options.

3. UNDERLYING NATURES. Where civilization is anti-barbarous, barbarism is pro-natural, and nature anti-civilized. Subnature, by contrast, is anti-natural and thus 'World denying' ... whereas nature and barbarism are each, in their separate ways, 'World affirming'. Culture, on the other hand, is too self-absorbed to be 'anti' anything.... Although one must allow for the anti-supernatural resolve of culture in its genuine, or noumenal, manifestation, as defined by me in terms of superculture.

4. PERSONAL AND UNIVERSAL. When culture is phenomenal, and thus pseudo, it is personal, whereas its noumenal manifestation is universal, since a matter of being into air (a universal medium) rather than, say, chemical changes in the brain following death, which, in any case, can only be experienced 'personally', by each individual in the grave. Thus whereas the pseudo-transcendentalism of phenomenal culture remains personal, the genuine transcendentalism of noumenal culture is universal, and thus of an altogether superior order of spirituality. Even the quasi-culture that, as thoughtful prayer, leads up to and prepares its devotee for the grave ... is personal - as, fundamentally, is the quasi-superculture appertaining to that which is culturally of the Second Coming as opposed to the Christ Child, and which I identify with hallucinogenic enlightenment of an LSD-type order. Yet such personal salvation is a precondition of the universal salvation which is the true goal and destiny of mankind, since it is first of all necessary to 'resurrect the dead', so to speak, before one can proceed beyond the grave to the Life Eternal ... in the genuine spirituality of transcendental meditation. It is necessary because hallucinogenic enlightenment, besides countering the pull of external visionary experience (including, most especially, the Heathen media of video and television, and the Superheathen media of cinema and photography), will take personal salvation from the phenomenal plane of the Holy Ghost to the noumenal plane of the Second Coming, where it is less pseudo-cultural than quasi-supercultural, and thus the next-best-thing to the full-blown noumenal salvation of the Holy Spirit of Heaven, viz. unity between the personal self and the universal self (of the air) in a transpersonal synthesis of heavenly beatitude. For only in such transpersonal universality is Heaven finally attained to, genuine Heaven being noumenal where the false or pseudo-Heaven of the grave is phenomenal, and therefore personal.

5. CHRISTIAN PARADOX. Because the Christian Hell of the virginal vacuum is selfless, its devotees are disposed to the service of others in a variety of transpersonal contexts ... from feeding the poor to tending the sick. Doubtless this fact, no matter how paradoxical in relation to the Christian dichotomy (between Hell and Heaven), is of no small significance in giving to such selfless and seemingly universal acts a certain moral allure which sets them apart, almost disdainfully, from the more selfish pursuits of Christianity, including prayer and contemplation. Yet phenomenal selflessness is nonetheless affiliated, through the Virgin Mary, to Christian Hell, and a religion rooted in such selflessness is always in danger of endowing Hell with more moral authority than Heaven, to the detriment of true salvation (which, alas, is not, in any case, available within such a religion by dint of its phenomenal shortcomings vis-à-vis the Holy Ghost). For when phenomenal selflessness is esteemed above phenomenal selfishness, as to all practical purposes is generally the case where respect for the noumenal selflessness of a cosmic-based Creator deity still obtains ... in deference to superfeminine primacy, religion bogs down in World-denying holiness, and so loses track of that greater holiness which appertains not to the Holy Ghost (a phenomenal context in the grave) but to the noumenal selfishness of the Holy Spirit of Heaven, whose meditative resolve is truly universal. It is to remind people of the desirability of that alternative mode of selfishness that I now write, and its eventual realization requires nothing less than the official establishment of a new and higher religious resolve ... such that takes phenomenal Heaven as its starting point and gradually steps things up towards the noumenal selfishness of the transcendental Beyond, in which spirit is merged into that greater spirit which is its guarantor of Eternal Life.

CYCLE TWENTY-THREE

1. NOUMENAL SELFISHNESS. Whereas the quasi-culture of the Christ Child is prayerfully selfish, the quasi-superculture of the Second Coming is contemplatively selfish, since given-up to the hallucinogenic enlightenment of visionary experience such that intimates, no matter how indirectly, of the selfish universality of the transcendental Beyond. Thus artificial visionary experience goes beyond the selfish phenomenality of both quasi-cultural prayer and pseudo-cultural posthumous visions through the noumenal selfishness of its hallucinogenic essence, and is therefore a suitable platform from which to launch transcendentalism towards that ultimate selfishness which is its supercultural reward. For the Holy Spirit of Heaven can only stem from a Messianic precondition of quasi-supercultural transcendence, and unless and until such a precondition is met ... there can be no definitive salvation ... to the noumenal selfishness of transcendental meditation. So long as the power of external artificial visionary experience has not been broken ... through recourse to its internal counterpart, the path to the transcendental Beyond will remain closed.

2. NOUMENAL SELFLESSNESS. By contrast to the quasi-supercultural selfishness of the Second Coming and the genuine supercultural selfishness of the Holy Spirit of Heaven, the subnaturalism of the overall context of the Mary Child is selfless, if in a pseudo, because subjective, manner ... such that strives for selflessness not in terms of a Christian vacuum (of celibacy), but with regard to a Superchristian vacuum (of abortion), a paradoxical order of selflessness which is empty where Christian selflessness is holy and Heathen selfishness ... profane. For the context of 'Mary-Child' feminism is neither objectively selfless, like that of Virgin-Mary celibacy, nor objectively selfish, like that of maternal fecundity, but subjectively selfless in its endeavour to achieve emptiness via fecundity. And in this endeavour it arouses the antipathy of the Christian Church for its rejection of both the Mother and the Virgin Mary, since in subverting the one it debases the other, and no devotee of the Virgin can feel morally secure while vacuums are being achieved not through Christian celibacy but, on the contrary, at the expense of Heathen fecundity. Hence the opposition which abortion engenders in countries, like Eire, with a long tradition of Catholic selflessness vis-à-vis the Blessed Virgin. It is not the attack on Heathen fecundity itself which is the real moral issue (for an amoral heathen context does not reasonably permit of moral evaluation or defence), but its subversive effect on Christian morality and tendency, in consequence, to undermine the traditionally inviolable sanctity of the Virgin Mary. Yet the Church's response to such a threat, while understandable from a Christian standpoint, is effectively obstructive of 'feminist progress' and thus, by implication, the likelihood, in due Messianic time, of the development, at feminism's expense, of a Superchristian resolve in 'Kingdom Come'. For there can be no 'Kingdom Come', and thus Social Transcendentalist Centre, where the feminist precondition in the Mary Child is lacking, since no Superchristian Heaven without a Superchristian or, more correctly, post-Christian Hell, such that achieves its vacuum through emptiness, in accordance with its profanely selfless essence. Ultimately, the Church is powerless to prevent the development of this post-Christian Hell, which is driven on by pressures, both evolutionary and social, beyond the bounds of Christian morality. I do not condone such an anti-Christian development, but neither would I wish to condemn it outright, like a Christian, when my own Superchristian interests are potentially if not literally at stake. For without the Mary Child, in whatever feminist form she takes, there can be no 'Kingdom Come' and thus no 'end of the World', but only a World-denying Church which is obliged, willy-nilly, to accommodate itself to the World (of heathen and thus, by implication, maternal values) as best it can, even at the expense of truth.

CYCLE TWENTY-FOUR

1. NOUMENAL HEAVEN AGAINST NOUMENAL HELL. To contrast the objective selfishness of supercultural transcendentalism vis-à-vis the Holy Spirit of Heaven with the subjective selflessness of subnatural fundamentalism vis-à-vis the Mary Child, the quasi-supercultural transcendentalism of the Second Coming approximating to objective selfishness with regard to artificial visionary experience.

2. THE PURGATORIAL NETHERWORLD AGAINST THE WORLD. To contrast the objective selflessness of subcultural civilization vis-à-vis the Father with the objective selfishness of natural humanism vis-à-vis the Mother, the cultural civilization of the Son approximating to subjective selflessness with regard to intellectual knowledge.

3. PHENOMENAL HEAVEN AGAINST PHENOMENAL HELL. To contrast the subjective selfishness of cultural transcendentalism vis-à-vis the Holy Ghost with the objective selflessness of subnatural humanism vis-à-vis the Virgin Mary, the quasi-cultural transcendentalism of the Christ Child approximating to subjective selfishness with regard to prayerful devotion.

4. FUNDAMENTALIST HEAVEN AGAINST IDEALISTIC HELL. To contrast the subjective selfishness of subcultural fundamentalism vis-à-vis Allah with the objective selflessness of supernatural idealism vis-à-vis the Clear Light of the Void, the subcultural naturalism of Satan approximating to objective selfishness with regard to fiery emotions.

5. SUPERFEMININE UNIVERSALITY VIS-À-VIS SUPERMASCULINE UNIVERSALITY. Whereas the objective selflessness of the Clear Light of the Void is superfeminine, the objective selfishness of the Holy Spirit of Heaven is supermasculine, though both are alike universal.

6. PHENOMENAL/NOUMENAL GENDER INVERSIONS. Whereas objective selfishness is feminine in the phenomenal context of the Mother, it is supermasculine in the noumenal context of the Holy Spirit of Heaven. Conversely, whereas subjective selfishness is submasculine in the noumenal context of Allah, it is supermasculine in the phenomenal context of the Holy Ghost. Likewise, whereas objective selflessness is submasculine in the phenomenal context of the Father, it is superfeminine in the noumenal context of the Clear Light of the Void. Conversely, whereas subjective selflessness is subfeminine in the noumenal context of the Mary Child, it is masculine in the phenomenal context of the Son.

7. SUBMASCULINE TO SUPERMASCULINE. The noumenal context of Satan, corresponding in naturalistic terms to objective selfishness, is submasculine, whereas the phenomenal context of the Christ Child, corresponding to subjective selfishness, is masculine, and the noumenal context of the Second Coming, which corresponds to objective selfishness, supermasculine. Hence the Second Coming is further removed, in his supermasculine essence, from the subfeminine realm of the Mary Child than (is) the Christ Child from the subfeminine realm of the Virgin Mary.

8. SUPERHEATHEN TRIAD. Although the Superheathen triad of the Clear Light, Satan, and Allah is rooted in the objective selflessness of the superfeminine, it yet pits contrary modes of submasculine selfishness against its roots - objective (and fiery) in the Satanic context, and subjective (and soulful) in the Moslem one.

9. HEATHEN TRIAD. Although the Heathen triad of the Mother, the Son, and the Father is rooted in the objective selfishness of the Mother, it yet pits contrary modes of masculine selflessness against its roots - the Father's objective (and emotional), and the Son's subjective (and intellectual).

10. CHRISTIAN TRIAD. The Christian triad of the Virgin Mary, the Christ Child, and the Holy Ghost contrasts two modes of subjective selfishness with the objective selflessness of the subfeminine Virgin Mary, viz. the subjective selfishness of the Christ Child (prayerful) and of the Holy Ghost (contemplative).

11. SUPERCHRISTIAN TRIAD. Likewise, the Superchristian triad of the Mary Child, the Second Coming, and the Holy Spirit of Heaven contrasts two modes of objective selfishness with the subjective selflessness of the subfeminine Mary Child, viz. the objective selfishness of the Second Coming (visionary) and of the Holy Spirit of Heaven (spiritual).

12. TRINITARIAN AND TRIANGULAR. It is because of their similarly-oriented opposition to the subfeminine modes of selflessness that both the Christian and Superchristian triads are trinitarian rather than triangular. For they ascend either subjectively (Christian) or objectively (Superchristian) away from their respective roots, whereas the Heathen and Superheathen contexts of masculine/submasculine opposition to the feminine/superfeminine are divisible between subjective and objective options, which makes for a triangular triad for which the metaphor of a 'wheel of suffering' is not inappropriate.

CYCLE TWENTY-FIVE

1. GENDER CLASHES. In the Heathen and Superheathen triads there is a gender clash between two modes of objectivity, the objective selflessness of superfeminine idealism vis-à-vis the objective selfishness of submasculine naturalism in the Superheathen triad, and the objective selfishness of feminine realism vis-à-vis the objective selflessness of (sub)masculine fundamentalism in the Heathen triad. Hence where the Superheathen triad affords us the clash of Hindu and Judaic modes of objectivity, with particular reference to the Clear Light and Satan, the Heathen triad affords us the clash of Anglican and Presbyterian modes of objectivity, with particular reference to the Mother and the Father. The Moslem and Puritan contexts of Allah and the Son, respectively, are subjectively aloof from such a gender clash, the former in selfish (soulful) and the latter in selfless (intellectual) terms.

2. MOHAMMEDANISM AND PURITANISM. Hence there exists a correlation between the Clear Light of the Void and the Father with regard to noumenal and phenomenal modes of objective selflessness; between Satan and the Mother with regard to noumenal and phenomenal modes of objective selfishness; and, more loosely, between Allah and the Son with regard to noumenal and phenomenal modes of subjectivity, albeit with selfish and selfless distinctions respectively. There is thus a sense in which Mohammedanism is to the Superheathen triad what Puritanism is to the Heathen one, to the extent that both are effectively aloof from the gender clash which characterizes their objective counterparts. Yet it would be wrong to infer from this fact that Mohammedanism is Puritanism in a Superheathen guise, since its selfish essence necessarily precludes the kind of selfless subjectivity one would ordinarily associate with Puritanism. It is not the intellect but the heart that reigns with Allah, and this soulful order of selfishness is closer, in effect, to the prayerful selfishness of the Christian devotee of the Christ Child, who thereby hopes to prepare his psyche for the visionary selfishness of the Holy Ghost.

3. BEYOND GENDER CLASHES. With regard to the Christian triad, the subjective selfishness of prayerful devotion is turned away from the objective selflessness of subfeminine humanism, and thus the devotee of the Christ Child is orientated towards the phenomenal subjectivity of the Holy Ghost, whose visionary essence is selfish. There is no gender clash in such a triad, which is why it is trinitarian rather than triangular. Neither, of course, is there a gender clash between 'feminine' and 'masculine' modes of objectivity in the Superchristian triad, since the objective selfishness of the Second Coming is turned away from the subjective selflessness of the Mary Child, its subfeminine precondition, and is thus orientated towards the objective selfishness of the Holy Spirit of Heaven in what must be its true destiny, an orientation leading from visionary contemplation of an hallucinogenic (synthetic) order to transcendental meditation of a spiritual (airy) order. Thus the Superchristian triad shares in common with the Christian triad a gender-transcending avoidance of clashing objectivities, and for this reason both contexts are properly trinitarian.

4. FALSE TRINITY. The so-called 'Holy Trinity' ... of the Father, the Son, and the Holy Ghost is, in reality, non-trinitarian, since it combines two Heathen deities, viz. the Father and the Son, with one Christian deity, viz. the Holy Ghost, and the result is less trinitarian than triangular, bearing in mind that the Father corresponds to objective selflessness, the Son to subjective selflessness, and the Holy Ghost to subjective selfishness. Hence we have two modes of subjectivity, one selfless and the other selfish, together with one mode of objectivity within these phenomenal contexts. Now there is not, it must be conceded, a gender clash between the objective selflessness of the Father and the subjective selfishness of the Holy Ghost, and, to that extent, the Heathen/Christian trinity is relatively 'holy' or 'blessed'. But the two modes of subjectivity are in contrary orientations, the selflessness (intellectual) of the Son contrasting with the selfishness (visionary) of the Holy Ghost, and therefore there is no metaphysical link between them but, rather, a lacuna such that results from the juxtaposition of the Heathen with the Christian in what is effectively a false trinity, one in which the Son will, in the fatality of subjective selflessness, tend back towards the objective selflessness of the Father, whose standing is meaningless except in relation to the objective selfishness of the Mother, and who must therefore function as a subversive refutation of the Holy Ghost. Hence although superficially a trinity, albeit one straddling two irreconcilable cultures, a triangular relationship to the Mother is implicit in the existence of the Father, and this false trinity is therefore less holy than profane.

CYCLE TWENTY-SIX

1. MASCULINE PREDOMINANCE. In all triadic contexts, whether triangular or trinitarian, two masculine positions are ranged against or exist contrary to one feminine position, the feminine position being akin to a root from which the masculine positions have sprung. Thus in the Superheathen triad, the submasculinity of Satan (objective) and of Allah (subjective) contrasts with the superfemininity of the Clear Light (objective); in the Heathen triad, the submasculinity of the Father (objective) and the masculinity of the Son (subjective) contrast with the femininity of the Mother (objective); in the Christian triad, the masculinity of the Christ Child (subjective) and the supermasculinity of the Holy Ghost (subjective) contrast with the subfemininity of the Virgin Mary (objective); and in the Superchristian triad, the supermasculinity of the Second Coming (objective) and of the Holy Spirit of Heaven (objective) contrasts with the subfemininity of the Mary Child (subjective). In all these different triadic contexts, the masculine outnumbers the feminine by 2:1, although such a ratio does not imply masculine dominion so much as subservience to the feminine in both the Superheathen and Heathen triads, and independence of the feminine in both the Christian and Superchristian triads.

2. HEATHEN EXCEPTION. Of the four triads listed above, the masculine is selfish in all but the Heathen context, where it is selflessly at variance with the objective selfishness of the feminine, viz. the Mother, while the feminine is selfless in all but the aforementioned context. Thus the Heathen triad is the exception to the rule in a world or series of alternative and sometimes overlapping cultures ... where the masculine is selfish and the feminine duly selfless.

3. FROM SELFLESS TO SELFISH UNIVERSALITY. Whereas the objective selflessness of the superfeminine is universal, the objective selfishness of the naturalistic submasculine is universal and the subjective selfishness of the fundamentalist submasculine ... personal. Conversely, whereas the objective selfishness of the feminine is personal, the objective selflessness of the nonconformist submasculine is universal and the subjective selflessness of the masculine ... personal. Likewise, whereas the objective selflessness of the humanist subfeminine is universal, the subjective selfishness of both the Christic masculine and the Christic supermasculine is personal. Conversely, whereas the subjective selflessness of the fundamentalist subfeminine is personal, the objective selfishness of both the synthetic supermasculine and the transcendentalist supermasculine is universal.

4. WAR AND PEACE. The distinction between war and peace is akin to the distinction, already enlarged upon, between nature and culture, with unconscious and conscious implications which range right across the broad spectrum of psychic options, from 'sub' to 'super'. Thus it can be maintained that, like nature, war is basically feminine, while peace, by contrast, is essentially masculine, like culture. Yet it is men who have traditionally waged war, not women, and it is probably just as well that such has been the case, else the human race might well have wiped itself out long ago! For when war is entrusted to a creature who, like man, is essentially cultural, it will sooner or later come to an end, not drag on for ever or, more probably, until such time as there is no-one left alive to wage it. For the essence of culture is not war but peace, and there would be little peace in the world were it not for culture and, above all, the arrogation of martial responsibilities by men, since, unlike women, man is not by nature war-like but ... peaceable, if not pacific. It is nature, and by implication the feminine element therein, whose essence is war, war not only against other aspects of nature but also, and sometimes primarily, against culture.

CYCLE TWENTY-SEVEN

1. HEATHEN ACCOMPLISHMENTS. Writing, reading, and speaking are all Heathen accomplishments vis-à-vis praying, since they respectively correspond to subjective selflessness, to objective selflessness, and to objective selfishness, and can thus be affiliated with the Son, the Father, and the Mother. The New Testament is less about reading and speaking than about writing, since it is an account of the Son and therefore both narrative and epistolary, the Epistles of St. Paul, etc., as characteristic of the New Testament as, say, the Psalms of David characterize the Old Testament or, at any rate, the more poetic and therefore readerly nature of the Old Testament, with its basis in Jehovah. Yet neither Testament is really Christian, since Christianity begins and ends with prayer, and neither writing nor reading, still less speaking, are truly Christian accomplishments, which is why the association of writing with the Son, of reading with the Father, and of speaking with the Mother confirms rather than contradicts my contention relating to the Heathen nature of the accomplishments in question.

2. HEATHEN ASSOCIATIONS. Writing is also, and more usually, associated with fiction, especially novels, since the composition of a novel involves a great deal of writing, whereas reading lends itself no less logically to an association with poetry, since poets will normally read aloud their poems in public, being of the Father rather than of the Son, as it were, in their Heathen standing in the World or, more correctly, in relation to some purgatorial Netherworld which exists, in uneasy symbiosis, with both the purgatorial Overworld of fiction and the World itself, which, in this context, is rather more a realm of drama, and hence of public speech, than of poetry, and therefore something to be associated with the Mother, whose objective selfishness in this regard sets her clashingly apart from the objective selflessness of the Father. Yet if dramatic speech is as manifestly of the World as ... poetic reading is of the purgatorial Netherworld and fiction writing ... of the purgatorial Overworld, it is no less Heathen and therefore contrary to a Christian, never mind Superchristian, bias and orientation. What it, together with its purgatorial overlords, is not contrary to, however, is a Superheathen triad of triangular accomplishments ranging from reading to writing via speaking.

3. SUPERHEATHEN ACCOMPLISHMENTS. In consideration of such a Superheathen triad, we should bear in mind its noumenal as opposed to phenomenal status, as we seek to differentiate the noumenal forms of reading, speaking, and writing from their phenomenal counterparts, so that the notion of a more elevated order of poetry, drama, and fiction, relevant to the noumenal plane, is firmly established in the mind. Such a Superheathen triad will have poetry, and thus reading, not in the objective selflessness of the Father but in the objective selflessness of the Clear Light, and will therefore be less purgatorially submasculine than idealistically superfeminine. Hence its form of poetry will be far less cerebrally emotional than psychically optical, and we could regard it in a superpoetical light, the light, so to speak, of a Hindu or Buddhist primacy. Likewise the drama, and hence speaking, of such a Superheathen triad will be in the objective selfishness of Satan rather than of the Mother, and will thus be less realistically feminine than naturalistically submasculine, with a tendency, in consequence, to be passionate rather than sensual, a 'high drama', so to speak, of approximately Judaic provenance. Finally, the form of fiction, and hence writing, one would associate with the Superheathen triad will be less subjectively selfless than selfish, and thus something to be associated, if loosely, with Allah rather than the Son, a species of fundamentalist submasculinity that, unlike the purgatorial masculinity of its phenomenal counterpart, will be more emotional than intellectual, and emotional not merely in a cerebral and therefore purgatorial way, but in a soulful and hence heartfelt way. Such selfish fiction, or writing, will tower over the selfless fiction/writing of the bourgeois or phenomenal writer to the extent that the Superheathen forms of poetry and drama tower over their phenomenal counterparts, and it would be scant exaggeration or recourse to literary licence, on my part, to claim that the latter were all but eclipsed by the former in the relentless march of Superheathen culture across the Heathen decadence of the late-twentieth century.

4. SUPERHEATHEN ASSOCIATIONS. If phenomenal fiction sits most happily in book format, then its noumenal parallel is most at home, these days, between the covers of a magazine/co-mag in due fundamentalist fashion. For, as we have already seen, magazines are as relevant to the fundamentalism of Allah as ... books to the purgatorial Puritanism of the Son and, for that matter, purgatorial Presbyterianism of the Father. By contrast, the medium most illustrative of the Superheathen mode of poetry is photography, and it can be categorically maintained that photographic reproductions are inherently poetic ... as they shed light on a wide variety of subjects from a broadly superfeminine and thus objective point-of-view. Less 'poetic' than photography, but far more dramatic, are films, and, with their Judaic essence, films do for 'high drama' what theatres do for 'low drama', the Heathen form of drama which is rooted in the mundane flesh, while its Superheathen counterpart is centred in the flickering celluloid of filmic fire.

CYCLE TWENTY-EIGHT

1. THEATRE VIS-À-VIS VIDEO. Theatre is really a bourgeois or liberal approach to the World, and therefore something one would more associate with books and newspapers than with, say, radio and television. In fact, the latter are comparatively proletarian media of cultural dissemination, with radio standing to television pretty much as broadsheets and/or word books to photographic books and/or tabloids. The proletarian equivalent of theatre, however, would be video, a no-less Heathen medium than its bourgeois counterpart, but dependent, like the other proletarian media, on electricity, the life-blood, so to speak, of a genuinely worldly alternative.

2. CINEMA AND VIDEO. Compared to the Superheathen medium of cinema, which I have always associated with the so-called 'American Dream', the Heathen medium of video, germane to the Mother, must seem like an 'American Nightmare', the 'fall' of film from upper-class naturalism to lower-class realism, in which not fiery passion but wilful action is the prevailing element, an element no less feminine than cinema is submasculine. Should there be a Christian or, rather, post-Christian equivalent of or extrapolation from video, it can only have reference to laser disc (DVD), which is probably the end-of-the-road for film, the farthest left it can go in what is arguably a cultural parallel to the Mary Child and therefore implicit rejection of 'Christian drama', viz. nativity plays, masks, pageants, and other forms of selfless objectivity.

3. BARBARISM AND CIVILIZATION. Whereas supernature is the absolute manifestation of barbarism, nature is its relative manifestation. And whereas culture is the relative manifestation of civilization, superculture is its absolute manifestation. Civilization is the framework in which culture/superculture can be cultivated, whereas barbarism is the absence, relatively or absolutely, of such a framework, which permits nature/supernature to have her way. A barbarous society is one in which nature is untrammelled, whereas a civilized society is one in which culture is untrammelled ... primarily because it is free, through civilization, from nature's philistine opposition.

4. PREVAILING INFLUENCES. If one were to generalize as to whether the Devil, God, man, or woman was the prevailing influence on our Superheathen, Heathen, Christian, and Superchristian triads, I would generalize as follows: the Devil as the prevailing influence on the Superheathen triad ... of supernatural fundamentalism; woman as the prevailing influence on the Heathen triad ... of natural humanism; man as the prevailing influence on the Christian triad ... of cultural nonconformism; and God as the prevailing influence on the Superchristian triad ... of supercultural transcendentalism. Hence one would be contrasting the absolute barbarism of the Devil and the relative barbarism of woman, which are superfeminine and feminine respectively, with the relative civilization of man and the absolute civilization of God, which are respectively masculine and supermasculine. Just as one would be distinguishing between a devolution from the Devil to woman, and an evolution, conversely, from man to God.

5. MALE AND FEMALE COUNTRIES. Ireland is a man's country, because it is one in which culture, in the civilized framework of Catholic Christianity, viz. the Church, comes first, whereas Britain, by contrast, is a woman's country because of its bias, through Protestant Heathenism, for nature. Thus contrary to appearances, it must follow that Heathen Britain is feminine, whereas Catholic Ireland is masculine, since woman is free (to be natural) in the Heathen context, while man is free or, at any rate, relatively free (of woman) in the Christian one. Without Christianity, Irishmen would be no less the slaves of women than their British counterparts. For Christianity, being a masculine religion, liberates men from the World, whereas Heathenism keeps them enslaved to it.

6. SIGN OF THE SUPERMAN. It is nonsense to imagine that Christianity is about equalitarianism, democracy, socialism, and other such feminine ideals. Christianity is, in fact, profoundly elitist; for only the finest and worthiest men can 'take up the Cross' and, in rejecting familial norms and other aspects of nature, struggle upwards toward ever greater cultural heights, wherein is to be found their heavenly reward. Now what applies to Christianity applies even more to the Superchristianity which I identify with Social Transcendentalism, since it is the path not to the perfection of man (in the grave) but to the perfection of God ... the Holy Spirit of Heaven ... in the Eternity of a supercultural rejection of culture that requires nothing less than adherence to the Supercross of Messianic resolve. Such a Supercross, conceived by me in terms of an inverted CND sign the third or right-hand stripe of which is aligned with the masculine sign of a Saturn-oriented arrow, is the true sign of the Superman as he evolves out of and away from Christian man in due process of achieving a Social Transcendentalist salvation.

CYCLE TWENTY-NINE

1. CHURCH AND STATE. Where civilization, in the form of the Church, advances culture, barbarism, in the form of the State, protects nature. For the advancement of culture through the Church is separate from, and therefore incompatible with, the protection of nature through the State, and consequently the Church and the State have traditionally been on opposite sides of the gender fence - the former masculine, the latter feminine. The State, particularly when democratic, protects the (naturalistic) freedom of the greater number from both secular and mystical forms of tyranny, whereas the Church exists to advance the liberation of man from the World, and hence the domination of nature. Hence the State is Heathen where the Church is Christian, since concerned not with Heaven and Hell but, in due heathenistic fashion, with the (purgatorial) Overworld and the World.

2. STATE BARBARISM. Compared with the relative barbarism which accrues to the democratic State, the barbarism of the autocratic State, or Kingdom, is absolute, since it is more concerned with the protection of supernature than nature, conceiving of the former in due fundamentalist fashion, and is therefore less feminine than superfeminine. It is not the World or the (purgatorial) Overworld which is the concern of the Monarchic State ... so much as the Netherworld, and in this regard it is profoundly anti-cultural, which is to say, rooted in philistine enslavement to cosmic mysticism and other forms of supernatural determinism. There is no church opposition to the State in this primitive social organization or, rather, organism, but only temples of Superheathen enslavement, which are an integral part of the Kingdom whose barbarism they reflect.

3. CHURCH CIVILIZATION. Compared with the relative civilization which accrues to the Christian Church, the civilization of the coming Superchristian 'Church', or Social Transcendentalist Centre, will be absolute, since more concerned with the advancement of superculture in God (the Holy Spirit of Heaven) than of culture in man (Christ), conceiving of the former in due transcendentalist terms, and therefore as something less masculine than supermasculine. Hence the Social Transcendentalist Centre will be as far beyond the Christian Church as the Kingdom, or Monarchic State, was before or, rather, behind the Liberal State, an organization of God as opposed, like the Kingdom, to an organism of the Devil, and consequently the true salvation of man ... in the Superman of 'Kingdom Come'. With the Centre, the State/Church dichotomy of phenomenal tradition can be democratically overcome in the interests of a noumenal salvation which will subsume state responsibility, duly transmuted, into itself, thereby passing beyond the relativity of nature/culture to the absolutism of superculture. For the Centre will be no less beyond barbarism than the Kingdom was before/behind civilization, and in its advancement of supercultural liberation from humanism it can save mankind from the State, thereby ensuring that never again will either the natural or the supernatural pose a subversive threat to civilization. The artificial transmutation of nature, not least as it directly impinges upon human life and effects its continual survival, will be only less important to the Centre than the spiritual transmutation of culture, and therefore steps will duly have to be taken to provide alternatives to natural processes and norms which should assist in the development of superculture towards its optimum realization.

CYCLE THIRTY

1. FEDERAL HOPE. My hope for Social Transcendentalism is that, one day, there will not only be an Irish Social Transcendentalist and/or Theocratic Centre, but a West-European Federation of Social Transcendentalist Centres, an East-European Federation of Social Transcendentalist Centres (maybe even a pan-European Federation), not to mention North American, South American (and/or pan-American), North African, South African (and/or pan-African), Asian, Middle Eastern, Far Eastern, and Australasian Federations of the ideology in question, so that, ultimately, Social Transcendentalism encompasses the entire globe in what would eventually become a World Federation ... with legitimate claims, in consequence, to being universal. For only in its universal unfolding will 'Kingdom Come', as I understand and advocate it, truly come to pass.

2. SUPERCHRISTIAN LIBERATION. Clearly, I am as far removed from the Trotskyite delusion of a 'World State' as it is possible to be, since the State is incompatible, in its barbarous defence of nature/supernature, with the culture-advancing ideals of the Centre, and even a 'World Centre' would be a contradiction in terms, given the federal essence of Centrism (pronounced Centerism). Only the Centre can liberate humanity from the State, and thus liberate it from the natural determinism of a Heathen organism for the cultural self-determination of a Superchristian organization. But the People must want the Centre before this can happen, since if it is to happen ... it can only do so democratically, which is to say, with the express wishes of the People to be liberated from the State for the Centre, to be liberated, above all, from humanist 'sins of the World', including political sovereignty, in order that they may be saved to religious sovereignty and the right, thereby, to supercultural self-realization of both a contemplative (visionary) and a meditative (spiritual) order. No-one can force salvation upon the People. It is for them to decide, if and when the opportunity arises, whether they want to be saved from the nature/culture ambivalence of State/Church relativity for the supercultural absolutism of the Social Transcendentalist Centre.

3. DAY OF JUDGEMENT. One thing the People can be certain of ... is that the 'Kingdom of Heaven' (to resort to that jaded and, in some sense, autocratically-based phrase) will not come to pass so long as the State exists and they are accordingly 'bogged down' in worldly sin or, to be more specific, in the sins of political, judicial, and economic sovereignties, with their republican correlations. The 'Kingdom of Heaven' has not come to pass so long as the People are bereft of religious sovereignty and thus still officially worshipfully subservient to external Gods whose bureaucratic if not autocratic standing suggests a parallel with authoritarian subjection of the populace to monarchic control. Nor can it come to pass where the People are not generally religious and mindful, as Christians, of their eschatological hopes. One day those who mouth 'Thy Kingdom come, Thy Will be done ...' may have to confront themselves with the crucial question: Do I really want to pass democratically beyond the World and/or World-denial of my Republican/Catholic heritage into the 'heavenly Kingdom' that Social Transcendentalism claims to represent and promise me? For it is one thing to say the 'Lord's Prayer', but quite another thing to vote for religious sovereignty if and when the opportunity were ever to arise! Only true Christians, disdainful of worldly sin, would agree to the latter! Just as only true Christians would recognize in these and other such pages a true Messiah, whose correspondence to the concept and indeed reality of a Second Coming would be difficult if not logically impossible to refute. For it is the Second Coming who brings the possibility of 'Kingdom Come', and if such a divine eventuality does indeed imply the supersession of political sovereignty, etc., by religious sovereignty, then surely he who writes these lines is the most credible candidate there could ever be for the Messianic role in question, since it was he who invented the notion of religious sovereignty in the first place, and then coupled it to his concept of ultimate divinity in the Holy Spirit of Heaven, which is not merely antithetical to the anthropomorphic Father but antithetical, above and beyond the Holy Ghost, to the Clear Light of the Void, the actual primal being whose cosmic woe is as far removed from the supreme being of heavenly joy as it is possible to be. Verily, I have stated my case, and all that remains now is for the People to confirm or reject it, as they choose. In judging me, they will be judging themselves or, more correctly, their selves, and that is surely their Last Judgement if not, in electoral terms, democratic rite!

CYCLE THIRTY-ONE

1. PERCUSSION AND DRUMS. To distinguish, in music, between the 'noumenal percussion' of hand-percussion instruments and the 'phenomenal percussion' of drums. Thus to distinguish, in effect, between the Superheathen essence, for example, of claypots, tambourines, and bongos on the one hand, and the Heathen essence of drum kits on the other hand, the former more absolutist with regard to the use of hands, the latter comparatively relativistic by dint of their reliance on drumsticks, which confirm, it seems to me, a phenomenal status, in keeping with the greater bulk and complexity of drums. By and large, the distinction between percussion and drums is one of just such a noumenal/phenomenal order.

2. SUPERHEATHEN PERCUSSION. In regard to the Superheathen context of 'noumenal percussion', I would like to advance the theory that whereas instruments like claypots are affiliated to Hinduism/Buddhism by dint of the vacuous nature of their hollow interiors, tambourines, castanets, and other sun-like percussion instruments are affiliated, by contrast, to Judaism, if not to Satanism, while bongos and other such enclosed percussion instruments would seem closer, in their more subjective character, to Mohammedanism. Thus from the objective selflessness of claypots to the subjective selfishness of bongos via the objective selfishness of tambourines.

3. HEATHEN PERCUSSION. As regards the Heathen context of 'phenomenal percussion', viz. drums, I incline to the theory that, considered in ethnic terms, drum kits are effectively Protestant phenomena which can therefore be subdivided into Puritan, Presbyterian, and Anglican affiliations, with, so I shall contend, cymbals affiliated to Puritanism, side or snare drums affiliated to Presbyterianism, and bass drums to Anglicanism. My reason for advancing this theory is that I believe that cymbals exist at an almost watery aloofness, analogous to the intellect, from drums in general, pretty much like Rugby Union from Rugby League and/or Association Football, and that they therefore qualify for a parallel with the Son, not least of all on account of the subjective selflessness which is especially suggested by the use of brushes with cymbals, surely the most appropriate means of playing them? On the other hand, snare drums are more usually and, as it were, correctly played with drumsticks, given their greater impact, which would suggest not an intellectual but an emotional appeal ... such that correlates, in its objective selflessness, with the Father, thereby confirming a Presbyterian bias. Finally, the use of foot pedals with bass drums is arguably less emotional than wilful or instinctual, given the physical demands they make upon the drummer, and therefore something that would stand closer, in its objective selfishness, to the Mother, thereby confirming an Anglican affiliation that, in drumming terms, would be of the World per se, as against either the purgatorial Overworld (of cymbals) or the purgatorial Netherworld (of snare drums, etc). Thus if my theory is as cogent as I happen to believe, drum kits are manifestly not Christian (and Catholic), but Heathen (and Protestant), and therefore quite amenable, as it were, to being supplemented, if not dominated, by a variety of hand-percussion instruments which, in general terms, would stand to drums as the Devil to woman, or fundamentalism to liberalism.

CYCLE THIRTY-TWO

1. CHRISTIAN PERCUSSION. If drums are broadly Heathen, then it seems to me that 'Christian percussion', as relevant to a Catholic tradition, will take the forms of bells with regard to the objective selflessness of the Virgin Mary, bodhrans with regard to the subjective selfishness of the Christ Child, and maracas with regard to the subjective selfishness of the Holy Ghost, so that one proceeds from the Hell of church bells, with their vacuous interiors, to the Heaven of maracas via a bodhran middle-ground. Doubtless, the fact that bells tend to be situated high up in the belfry of churches makes it seem as though they are heavenly instruments. But, there again, the Church has a paradoxical tendency to elevate Hell at the expense of Heaven, and all because the objective selflessness of the subfeminine Virgin can be superimposed upon the objective selflessness of the superfeminine Clear Light, and thus regarded, no matter how erroneously, in a similar supernatural light. Yet bells, no matter how selfless, are a far cry, in musical terms, from the sorts of claypot (ghatam) one would associate with primal being, just as the subjective selfishness of bodhran-playing is a far cry from the primal doing whose objective selfishness is probably best exemplified, if not through tambourines, then almost certainly through gongs, which are even more sun-like. However, if the bodhran, with its small finger stick, is a merciful retort to the bell-clapper, then it seems to me that seeds encased inside shaking maracas take subjective selfishness to a near visionary level of transcendence which, while still personal, is arguably the most heavenly mode of percussion within a Christian, and therefore phenomenal, context. If bodhran-playing corresponds to the Christ Child, then it is only with musical instruments like maracas that the Holy Ghost achieves anything approaching a percussive exemplification.

2. SUPERCHRISTIAN PERCUSSION. As to the Superchristian context of percussion, which is no less noumenal than the Superheathen context, albeit noumenal in a centripetal and thus contrary way, I should like to advance the theory that tubular bells correspond to the subjective selflessness of the Mary Child; that electronic drums and/or pads correspond to the objective selfishness of the Second Coming; and that, above this, the higher and truer objective selfishness of the Holy Spirit of Heaven finds its percussive analogy in drum machines, which stand to electronic percussion, it seems to me, as maracas to the bodhran in the phenomenal context of 'Christian percussion', as discussed above. Thus from the hellish vacuousness of tubular bells to the heavenly interiorization ... of drum machines via the intermediate objectivity of electronic percussion - a Superchristian triad whose trinitarian bias is no less at variance with the triangular basis of 'Superheathen percussion' than that of the Christian triad vis-à-vis its Heathen counterpart in what is, by contrast, a phenomenal realm. Thus whereas the alpha of percussion would seem to be a claypot, its omega is a drum machine, an instrument which, in its internalization of rhythm, is as supercultural as the claypot would appear to be supernatural

CYCLE THIRTY-THREE

1. HEXAGONAL AND PENTAGONAL STARS. Both the Superheathen context of Satan and the Heathen context of the Father are symbolized by stars. For the star is symbolic of a gender clash between opposing kinds of objectivity, the objective selfishness of Satan vis-à-vis the objective selflessness of the Clear Light in the Superheathen context, but the objective selflessness of the Father vis-à-vis the objective selfishness of the Mother in the Heathen context, the former noumenal and the latter phenomenal. In fact, such a noumenal/phenomenal distinction as exists between these two forms of clashing genders requires a contrary mode of symbolization, and I hold to the belief that whereas the noumenal gender clash is presided over by a hexagonal star, the phenomenal gender clash, by contrast, finds itself presided over by a pentagonal star, thus enabling us to distinguish between the Superheathen and the Heathen modes of heterosexual intercourse. Certainly, the so-called 'Star of David', which is a hexagram composed from two interlocking triangles, perfectly symbolizes the noumenal conflict between objective selfishness and objective selflessness in what is effectively a kind of Judaic/Hindu overlap, and I hold that the pentagonal star of the Father is just as illustrative of a Presbyterian/Anglican overlap in which the objective selflessness of the Father is locked in phenomenal conflict with the objective selfishness of the Mother.

2. PYRAMIDAL AND INVERTED TRIANGLES. Besides the aforementioned stars, there are two other symbolic norms for the Superheathen and Heathen triads, neither of which are symbolic of clashing genders, and these are the pyramidal triangle, or orthodox triangle having one point at the apex and two points at the base, and the inversion of such a triangle, so that we have two points at the apex and one point at the base in what is a sort of anti-pyramidal form. In the Superheathen triad, the pyramidal triangle precedes the 'Star of David' as the primary form of that triad, and is effectively its superfeminine precondition, whereas the inverted triangle supersedes the 'Star of David' as ... Mohammedanism supersedes Judaism. In the Heathen triad, by contrast, the objective selflessness of the Father, and hence of the pentagram, precedes the objective selfishness of the Mother, since objective selflessness is primary, and therefore it follows that the pyramidal triangle is a secondary form which leads, in due course, to the inverted triangle ... of the Son ... in what is effectively a Puritan extrapolation from an Anglican precondition. Yet the Father is less Presbyterian, in this context, than Roman Catholic, using that term with due regard to the Roman authoritarianism which accrues to its more conservative traditions and was responsible, in no small measure, for the Anglican revolt against the Father which culminated in the Mother, and thus, so I contend, in a pyramidal triangle the phenomenal counterpart to that of Superheathen primacy. Only subsequent to the Reformation does the pentagram gradually come to symbolize a Presbyterian position in which the Father takes precedence, in due liberal fundamentalist fashion, over Christ. But such a Father is a far cry from the original Roman Catholic Father, since more disposed to familial intercourse with the Mother than ever His Catholic predecessor - associated with the Virgin Mary - would have been, and for the simple reason that He is a Protestant, and therefore One for Whom the World is less virginal (and Christian) than maternal (and Heathen), requiring the fecundating influence of His heathenistic love, which owes more, in the paradoxical logic of this heresy, to Satan than ever it does to the rather more quasi-idealistic Jehovah.

CYCLE THIRTY-FOUR

1. SALVATION FROM THE FATHER. Neither the Catholic Father, extrapolated from the quasi-superfeminine Jehovah, nor the Protestant Father, extrapolated from the submasculine Satan, can have any place in 'Kingdom Come', since no alpha-stemming deity would be relevant to an omega-oriented society in which, thanks to Messianic guidance, the Holy Spirit of Heaven was the presiding deity, and one presiding not in space, or in any imaginary theological realm, but in the saved self of those who had democratically opted, through the Second Coming, for religious sovereignty and the right, thereby, to spiritual self-determination. Consequently there could be no clerical fathers in 'Kingdom Come', for such fathers are rooted in the Father, and thus reflect, no matter how Christian they may profess to be, both Heathen and Superheathen traditions of patriarchal authoritarianism. A people who had elected to be saved from 'sins of the World' would also have elected to pass beyond clerical fathers, and thus the Church of which the Father is the ruling deity, a deity who does not lead to the Beyond but, on the contrary, stems from the Behind/Before ... of Superheathen primacy. Thus, in a certain sense, a people who had elected for religious sovereignty would also have elected to be saved from the Church, since that which upholds the fundamentalism of the Father is contrary to the will of the Second Coming to advance the Holy Spirit of Heaven at the Father's expense. Only the Republican State can provide the democratic framework in which the People can decide for themselves whether they wish to remain tied to the fundamentalism of the Church, like so many children of a stern parent, or break away from it in the interests of true spiritual salvation in the Social Transcendentalism of the Centre. For only the Second Coming can liberate them from the Father.

2. SALVATION IN FREEDOM. Sense in which the struggle of 'political' peoples from the autocratic Kingdom to the democratic State (republic) is akin to a progression from science (cosmology) to philosophy, as from the Devil to woman. Likewise, for 'religious' peoples there is what might be called a struggle from the theocratic Church to the meritocratic Centre, as from theology to theosophy, and hence from man to God. Thus, on the one hand, a feminine-based devolution from Superheathen binding in the Kingdom to Heathen freedom in the State, as from the absolute barbarism of supernature to the relative barbarism of nature, whilst, on the other hand, a masculine-based evolution from Christian binding in the (Father-dominated) Church to Superchristian freedom in the Centre, as from the relative civilization of culture to the absolute civilization of superculture. Either way, the purpose and goal of the struggle is freedom, freedom from cosmological and/or (depending on the people) theological tyranny. And we have every right to regard both types of freedom struggle as reflecting contrary modes of salvation, the devolutionary one a democratic salvation from autocratic damnation, and the evolutionary one a meritocratic salvation from theocratic damnation. For the Damned are bound (enslaved) whereas the Saved are free (liberated). Whether one's freedom is through philosophy or through theosophy, the flesh or the spirit, that freedom is a salvation from the damnation of binding to cosmology or theology, viz. science or religion, the soul or the intellect.

CYCLE THIRTY-FIVE

1. ONE TRUE SALVATION. There is only one true salvation, and that is through the Second Coming to the theosophical gnosis of the Holy Spirit of Heaven, wherein Eternity is revealed. He who abandons the Church for the Centre abandons Christ or, more correctly, the Christ Child for the Second Coming, and the Holy Ghost for the Holy Spirit of Heaven. He passes from the phenomenal realm of subjective selfishness to the noumenal realm of objective selfishness, exchanging the personal for the universal.

2. COLLECTIVISM AND INDIVIDUALISM. Whereas the individual exists to be subsumed into the collective in the barbarous framework of the State, the collective exists to further the interests of the individual in the civilized framework of the Church. Thus whereas the individual exists for the collective, viz. the State, in the one context, the collective, viz. the Church, exists for the individual in the other context. Yet where there is both State and Church, this means that the individual is torn between opposing interests and is unable, in consequence, to regard himself/his self exclusively in either light. One part of society, viz. the State, claims him for the collective, while the other part of it, viz. the Church, strives to liberate him as an individual. Thus he is neither 'fish nor fowl', but a relativistic chimera who alternates between collectivism and individualism. Only in the absolutely barbarous context of the authoritarian and/or totalitarian State on the one hand, and in the absolutely civilized context of the Social Transcendentalist Centre (of 'Kingdom Come') on the other, will he be wholly one thing or another, i.e. either totally subsumed into the collective in the supernatural superfeminism of the former or, by contrast, totally liberated from the collective in the supercultural supermasculinism of the latter, wherein he is saved to his self in the most complete individualism of the Holy Spirit of Heaven.

3. FROM KINGDOM TO CENTRE. When society functions, through the State, as an organism, the individual is subsumed into the collective, whether absolutely or relatively (depending on the type of State), and accordingly loses his soul, his individuality, to its supernatural and/or natural determinism. When, by contrast, society functions, through the Church, as an organization, the individual is liberated from the collective, whether relatively or absolutely (depending on the type of church), and accordingly finds his soul, his individuality, through cultural and/or supercultural self-determination. Consequently we can distinguish, on the one hand, between the absolute collectivism of the Devil, viz. the authoritarian and/or totalitarian State, and the relative collectivism of woman, viz. the parliamentary and/or republican State, while likewise distinguishing, on the other hand, between the relative individualism of man, viz. the Catholic Church, and the absolute individualism of God, viz. the transcendental 'Church' or, rather, Centre, in which religious evolution attains to a theosophical apotheosis. Such a Centre may not have existed in the past, but its coming is as inevitable as that of the Messianic writer who pens these lines in the hope that, one day, Christian humanity will join him in setting up the Centre and thereby acquiring the right, through religious sovereignty, to develop the spiritual self in the interests of the most perfect individualism - the individualism not of man but of the Superman, who will be One with the Holy Spirit of Heaven.

CYCLE THIRTY-SIX

1. FROM SUPERSTATE TO SUPERCHURCH. To devolve from the absolute State (Superstate) to the relative State, as from totalitarianism to pluralism, and to evolve, by contrast, from the relative Church (Christian) to the absolute Church (Superchristian), as from trinitarian polytheism to monotarian monotheism. Thus to devolve from the noumenal absolutism of dictatorial autocracy to the phenomenal relativity of parliamentary democracy, and to evolve, by contrast, from the phenomenal relativity of Christian theocracy to the noumenal absolutism of transcendental meritocracy.

2. STATE/CHURCH DISTINCTIONS. To distinguish the Superstate from the State on the basis of a noumenal/phenomenal dichotomy such that parallels that between the superfeminine and the feminine, while likewise distinguishing between the Church and the Superchurch on the basis of a phenomenal/noumenal dichotomy paralleling that between the masculine and the supermasculine. Hence to distinguish between the superfeminine (diabolical) essence of the Superstate and the feminine (worldly) essence of the State on the one hand, but between the masculine (otherworldly) essence of the Church and the supermasculine (divine) essence of the Superchurch on the other hand.

3. FROM SUPERSCIENCE TO SUPER-RELIGION. To devolve from superscience to science, as from cosmology to philosophy, on the one hand, and to evolve from religion to super-religion, as from theology to theosophy, on the other hand - a devolution from supernature to nature, and an evolution from culture to superculture.

4. EQUIVALENT ANTITHESES. Science verses religion is equivalent to alpha verses omega, the beginning verses the end, nature verses culture, woman verses man, State verses Church, organism verses organization, unconscious verses conscious, tribe verses nation, barbarism verses civilization, evil verses good, the old brain verses the new brain, etc., etc.

5. SUBDIVISIONS OF THE BRAIN. I have long conceived of the brain as divisible not only into 'old brain' and 'new brain', as with Koestler, but also as subdivisible into backbrain and right midbrain within the 'old brain', and into left midbrain and forebrain within the 'new brain'. In fact, to be perfectly honest, I have only recently arrived with any conviction at the conclusion that the right midbrain should be considered as a subdivision of the 'old brain', and for the simple reason that it is closer, on account of its sensual essence, to the unconscious than to the conscious, and therefore contrasts with the intellectual essence of the left midbrain ... as woman with man or nature with culture. Thus, for me, the right midbrain is a subdivision of the 'old brain', and the left midbrain, by contrast, a subdivision of the 'new brain'. Indeed, the 'old brain' and the 'new brain' stand, for me, in a sort of scientific/religious relationship having, in consequence, barbarous verses civilized overtones. Thus I should like to advance the theory that, within the 'old brain', the backbrain stands to the right midbrain as the super-unconscious to the unconscious, supernature to nature, superfeminine to feminine, whereas within the 'new brain', by contrast, the left midbrain stands to the forebrain as the conscious to the superconscious, culture to superculture, masculine to supermasculine. Hence one could speak of a devolution, within the 'old brain', from the supernaturalism of the backbrain to the naturalism of the right midbrain, as from emotionality to sensuality, but of an evolution within the 'new brain' from the culture of the left midbrain to the superculture of the forebrain, as from intellectuality to spirituality. The idea would be that the backbrain could be correlated with all that is Superheathen, the right midbrain with anything Heathen, the left midbrain with anything Christian, and the forebrain with all that is Superchristian - at any rate, within the restrictive compass of the overall brain as such. For, in reality, the heart and the lungs are more emotional and spiritual, respectively, than anything to be found within the brain, while the body (with particular reference to the reproductive organs) is more sensual than even the most sensual part of the brain, viz. the right midbrain. In truth, the brain is more intellectual than emotional, spiritual, or sensual; although these 'secondary' qualities are also to be found there.

CYCLE THIRTY-SEVEN

1. PRIMARY AND SECONDARY QUALITIES. Given our fourfold subdivisions of the brain, it should be feasible to equate writing with the left midbrain on account of its intellectual essence; reading with the backbrain on account of its emotional essence; speaking with the right midbrain on account of its sensual essence; and thinking with the forebrain on account of its spiritual essence. More correctly, I should like to distinguish between the intellectual essence per se of writing, the quasi-emotional essence of reading, the quasi-sensual essence of speaking, and the quasi-spiritual essence of thinking, since it seems to me that whilst intellectuality per se is of the brain, particularly in its left-midbrain manifestation, emotionality per se is of the heart, sensuality per se of the body (flesh), and spirituality per se of the lungs, in consequence of which the cerebral modes of the qualities in question can only be 'quasi'. Thus while writing correlates with the intellect per se, the other modes of 'intellectual' activity are really less intellectual than quasi-emotional (reading), quasi-sensual (speaking), and quasi-spiritual (thinking), as though the brain or, rather, the subdivisions thereof to which I believe they appertain ... were striving to ape the bodily organs which are the genuine manifestations of emotionality, sensuality, and spirituality. Indeed, it could be that an emotional person, dominated by his heart, would be more disposed to reading, in consequence of his emotional bent, just as a sensual person would be more disposed to speaking, on account of his (bodily) sensuality, and a spiritual person ... more disposed to thinking, on account of his spirituality, as centred in the lungs. Yet it must also follow that when a civilization is overwhelmingly intellectual, as in the case of Western civilization traditionally, the 'quasi' qualities will be less manifestations of an alternative bent than ... 'bovaryized' manifestations of the intellect, as though a reflection of trinitarian and Marian distinctions within the overall brain, whose correlation with the moon would confirm the kind of 'purgatorial' civilization, necessarily Christian, we have in mind.

2. LUNAR CORRELATION OF THE BRAIN. In regard to the above, I should like to advance the theory that there is indeed a correlation between the brain and the moon (not to mention between the heart and Venus, the flesh and the Earth, and the lungs and Saturn), and that the left midbrain corresponds to the 'dark side' of the moon, the side which is turned away from the Earth, while the backbrain corresponds to the side of the moon which is turned towards Venus and is therefore less intellectual than quasi-emotional; that the right midbrain corresponds to the side of the moon which is turned towards the Earth and is therefore less emotional than quasi-sensual, while the forebrain corresponds to the side of the moon which is turned towards Saturn and is therefore less sensual than quasi-spiritual. Hence we would have to accept that only the left midbrain corresponds to the side of the moon directly turned away from the Earth, the 'dark side' as we have called it, whereas the backbrain, the right midbrain, and the forebrain correspond to those sides or aspects of the moon which are turned towards either Venus, the Earth, or Saturn, as the case may be. Hence the intellect per se corresponds, in its writerly essence, to the 'dark side' of the moon, which is the side more correlative with the left midbrain. The other sides of 'intellectual' activity are only secondary qualities within the overall brain which ape, though never surpass, Venus, the Earth, and Saturn. The intellectual per se is a writer, not a reader, a speaker, or a thinker. He it is who is more categorically of the brain (in its specifically left-midbrain manifestation) than of the heart, the body, or the lungs.

3. PLANETARY CORRELATIONS OF BODILY ORGANS. If there is a correlation between the brain and the moon, as I happen to believe, then it should follow, as hinted above, that correlations also exist between, for example, the heart and Venus, the body and the Earth, and the lungs and Saturn, since Venus is the most emotional planet, the Earth the most sensual, and Saturn the most spiritual, and the heart is nothing if not emotional, the body nothing if not sensual, and the lungs nothing if not spiritual. Hence the emotional person per se would be one whose orientation is towards Venus, the sensual person per se one who is most of the Earth, and the spiritual person per se one whose orientation is towards Saturn, just as the intellectual person per se, the writer, is one whose orientation is towards the moon or, at any rate, its 'dark side'. How one defines 'orientation' is arguably a moot point. Though I would guess that build, temperament, race, class, gender, and nationality all have something, in one degree or another, to do with it, as does environment, both natural and artificial, with due regard, in addition, to climatic differentials between one country or continent and another. In fact, I hold to the view that, on account of its intellectual bias, Europe has traditionally been orientated towards the moon, whereas America would seem, in its emotional bias, to be orientated towards Venus (if not also, in its fiery explosiveness, towards the sun); and Africa, in its sensual bias, to be orientated towards or, rather, of the Earth per se, with Asia, in its spiritual bias, orientated towards Saturn. Certainly the distinction between the West and the East, America and Asia, suggests a parallel with the orbital relationship between the sun and/or Venus and Saturn, fieriness and/or emotionality and spirituality, while the distinction between the North and the South, Europe and Africa, suggests a parallel between the moon and the Earth, intellectuality and sensuality. Doubtless sensuality, being germane to the Earth, is more genuinely of the World than is either emotionality or spirituality, bearing in mind their correlations with Venus and Saturn, but even these qualities are genuine compared with their 'intellectual' counterparts in the quasi-emotional realm of reading and the quasi-spiritual realm of thinking. The man who 'pumps heart' through soul music is more genuinely emotional than the one who vicariously experiences emotions through books, just as the man who is into his lungs through yoga-inspired breathing exercises is more genuinely spiritual than the one who meditates through prayer. And if this is partly if not largely down to a West/North as opposed, in the second instance, to an East/North distinction, then so be it! We have free will, to be sure, but our free will is also subject, in varying degrees, to natural determinism, both within and without the world.

CYCLE THIRTY-EIGHT

1. FROM TIME TO SPACE. To devolve from the Time of supernature to the Mass of nature, as from the superfeminine to the feminine, but to evolve from the Volume of culture to the Space of superculture, as from the masculine to the supermasculine. Thus to devolve, relative to the overall brain, from the Time of backbrain doing (reading) to the Mass of right-midbrain giving (speaking), but to evolve from the Volume of left-midbrain taking (writing) to the Space of forebrain being (thinking). Likewise, to devolve, relative to the total body, from the Time of the heart's passion to the Mass of the flesh's sensuality, but to evolve from the Volume of the brain's intellectuality to the Space of the lungs' spirituality.

2. TIME/MASS VERSES VOLUME/SPACE. Emotionality, or love, leads to sensuality, or sex, as surely as intellectuality, or cogitation, to spirituality, or contemplation. We can no more evolve from Mass to Space than ... devolve from Volume to Time. Time and Mass stand apart from Volume and Space like the State, both autocratic and democratic, from the Church, both theocratic and meritocratic. There is a Time State (in monarchism), which is autocratic, and a Mass State (in republicanism), which is democratic; just as there is a Volume Church (in Christianity), which is theocratic, and a Space Church (in transcendentalism), which is meritocratic. The Time State corresponds to supernature and the Mass State to nature, whereas the Volume Church corresponds to culture and the Space Church to superculture. From cosmology to philosophy on the one hand, and from theology to theosophy on the other - this latter having still to arise in what would be the Superchurch, so to speak, of a Social Transcendentalist Centre, as germane, so I contend, to 'Kingdom Come', in which the Space of the lungs supersedes the Volume of the brain, and the Bible is accordingly consigned to the rubbish heap of religious history, in order that the way may be cleared for the contemplation/meditation of the truly Saved.

3. ANTIQUATED TRADITIONS. Strictly speaking, the Church is only posterior to the Kingdom, the autocratic State, since it is rooted in the Father and thus reflects the religious equivalent of autocratic tyranny, in which the People are effectively subjects of a ruling God, and are therefore less than truly free; indeed, are really enslaved to this 'Creator God' who pre-dates kings and royals generally. Even Christ is depicted merely as an extension of the Father, Whose mission it was to bring humanity closer to 'His Father' and thus, by implication, to lock them into a cosmological order, an order over which the Creator presides. Fortunately, there is a lot more to the Church than that! But that is the root from which Christianity sprang, and such a root goes all the way back to Judaic tradition in the Old Testament. In short, the Church is itself locked into the Bible to such an extent ... that it is at times synonymous with Judaic Superheathenism, with a cosmological religion or, more correctly, pseudo-religion whose 'Kingdom', more literal than metaphorical here, is assuredly 'Without' rather than 'Within'. That is what makes the Church such an unattractive proposition for the majority of intelligent people in so-called Christian countries, whose self-respect is so blatantly undermined not only by Biblical primitivity, but by the whole tradition of Christian adherence to the Bible. For what is the Bible but a history of the ancient Hebrews, and thus an account, in allegorical or other form, of certain people, events, teachings, etc., from - Greek and Roman exceptions notwithstanding - a largely Jewish point-of-view? What relevance can the Bible possibly have to intelligent North Europeans living in a vastly different environment, climate, culture, and age from the Jews of 2000 or more years ago? Isn't it patently obvious that such a Book will be more of a burden than a blessing, a detraction, in its antiquated irrelevance, from the dignity of modern freedom-loving men? How can one possibly take seriously a Book treating of swords and spears, kings and princes, warriors and shepherds, robes and sandals, tabernacles and scrolls, oxen and ploughshares, chariots and bowmen, etc., etc. in this day and age? And why should a North European people like, say, the Irish ... have to countenance a Book largely composed by and about Jews, when they could have their own religious culture and a range of more contemporary writings which would speak directly to them, encouraging them to abandon theology for theosophy? Doesn't the existence of the Bible as the Book of Christendom's official religion detract from native culture and self-determination, making people overly deferential to traditions which have no bearing whatsoever on their own country? Surely now is the time to do away with such a Book in the interests of a resurrection to better things, to writings such as these, which I would prefer people to read via compact floppies and/or discs so as to be rid of the crass materialism and 'squareness' of books once and for all! Surely now is the time to make a clean break with the past, with Bibles and Fathers, churches and priests, crucifixes and statues, in order to achieve salvation in and through Social Transcendentalism, abandoning the Church for the Centre? Surely now is the time of Judgement!

4. PLATFORM OF LIBERATION. If the Church is posterior to the Kingdom, or autocratic State, then the republican, or democratic, State is posterior to the Church, not as a new omega, no! (for the Church is still effectively omega in relation to the Kingdom, and this despite appearances and traditions to the contrary), but as a new alpha, a sort of liberal super-alpha which, embodying false progress, should permit of a super-omega, or Superchurch, if the People so decide. For granted the opportunity to vote for religious sovereignty through he who proclaims himself in Messianic terms, the architect of Social Transcendentalism, the People could thereby achieve deliverance not only from the World (of their republican 'sins', or secular sovereignties), but from those fundamentalist aspects of the Church which smack of cosmological and natural determinism, the whole ethos of Creator-oriented subjection and self-abasement. For until the People throw off the yoke of cosmological determinism, they will not enter into that freedom of the (Social Transcendentalist) Beyond, wherein one is one's own God in the blessed salvation of the Holy Spirit of Heaven. The Republican State is the perfect platform, it seems to me, from which the People can democratically launch themselves into 'Kingdom Come' and the right, thereby, to spiritual self-determination - a right germane to religious sovereignty and guaranteed by the Centre for all Eternity.

CYCLE THIRTY-NINE

1. A CERTAIN VOLUME. Since Time leads to Mass and Volume to Space, Christianity has always stood apart from the Heathenism of Time and Mass in the interests of Volume and Space. The love (emotion) that leads romantically to the flesh is not of Christianity but of its Heathen antithesis, and one could argue that whereas Time is Superheathen, Mass is Heathen, as though a factor of woman rather than of the Devil. Yet Volume is not of God but of man, and thus we have to distinguish between the Christianity of Volume and the Superchristianity of Space, conceiving of the one intellectually and the other spiritually, so that we can pass from the understanding of man, Christian man, to the peace of God ... the Holy Spirit of Heaven, as Space surpasses Volume. Yet just as there is a Volume which is of the intellect per se, a writerly Volume, so to speak, of the Son (Puritanism), so there is a Volume which is deferential to Time and another Volume which is deferential to Mass, the one rooted in reading and the other in speaking, and neither of these lead to the Holy Spirit, much less to the Holy Spirit of Heaven, but are 'bovaryizations' of Volume, and thus of the intellect, relative to the Father (Presbyterianism) and to the Mother (Anglicanism). Only the Volume which is deferential to Space, the quasi-spiritual Volume of prayerful contemplation and/or thoughtful meditation, leads to the Holy Spirit (Catholicism), and from there to the 'peace that passeth (surpasses) all understanding' is but a leap of faith, a leap from the forebrain to the lungs as we embrace spirit per se, passing beyond Christianity to the Superchristian transcendentalism of the Holy Spirit of Heaven in the most perfect Space - the spaced Space of a being supreme.

2. DAMNATION VERSES SALVATION. That man who is dominated by the Superheathen Time of protons in the backbrain/heart, or by the Heathen Mass of electrons in the right midbrain/flesh ... will never know the joyful peace that comes from passing beyond the Christian Volume of neutrons in the left midbrain/brain to the Superchristian Space of photons in the forebrain/lungs. Cut off from the spirit by his emotions, he will remain forever the slave of the flesh, whose Mass will dance to his Time and bewitch him with its beauty, draining his strength unto death. But that man who scorns Time and its weakness for Mass ... will seek in Volume the knowledge that leads to truth, and in the Space of such truth is to be found the key to Eternal Life. He will not confound beauty with truth, for beauty is Heathen and truth, beyond knowledge, Superchristian. Beauty brings damnation to strength, the damnation of mortal death, whereas truth brings salvation to knowledge, the salvation of Eternal Life. As well confound strength with knowledge, the Superheathen with the Christian, as confound, in Keatsian vein, beauty with truth!

CYCLE FORTY

1. EYES AND EARS. The Superheathen light of the eyes contrasts with the Superheathen heat (fire) of the ears as the Clear Light of the Void (Spatial Space) with the Clear Fire of Time, or Hinduism with Judaism. The eyes correlate with light, but they can be associated with heat when combined with eye shadow, as by women who are intent on using make-up for seductive purposes, when they assume a more Buddhist dimension. For the fire of light is akin to Buddhism in its more colourful approach to the Clear Light ... and thus, by implication, to the eyes. We pass from monochromatic photos to polychromatic photos when female eyes are heavily made-up, just as we pass from polychromatic films to monochromatic films when ears are made-up or, rather, adorned with light-suggesting earrings, and Jehovah would appear to have eclipsed Satan in the development of a more Judaic sensibility, one owing more to the light of fire than to the fire itself. For the light of fire is no more akin to the light than ... the fire of light to the fire, else earrings and eye shadow would be equivalent phenomena, as would monochromatic films and polychromatic photos. Judaism and Buddhism remain apart even here, no less than Satanism and Hinduism, the fire and the light, the ears and the eyes.

2. FIRELIGHT VERSES LIGHTFIRE. Judaism no more rises above firelight, the naturalistic light of the (monotheistic) Sun, than Buddhism sinks below lightfire, the idealistic fire, as we may call it, of the (polytheistic) Cosmos. Judaism is rooted in the satanic fire of the Sun, no less than Buddhism's roots go back to the Hindu light of the Cosmos. Yet this does not make Judaism evil and Buddhism good. Judaism remains fundamentally submasculine and therefore subheavenly in its solar naturalism, which contrasts with the superfeminine and hence superhellish essence of stellar idealism. For it is the light which is diabolical in its centrifugal outpouring from a spatial vacuum, not the fire, which consumes inwardly.

3. POPULAR DELUSION. We have lived too long with the delusion that light is good and fire evil, as though in deference to superfeminine primacy. (Thus it happens that submasculine elements - as we may fittingly call them - 'suck up' to the superfeminine, to the sort of women whose eyes are garishly made-up, even to the extent of light-suggesting false eyelashes, and who will be garbed, if not in a sari, as befitting a bona fide Superfemale, then almost certainly in a dress - that Western equivalent, as it were, of the more primal mode of attire especially favoured by oriental females of a Hindu/Buddhist cast traditionally.) Yet the notion that light is good and fire evil also derives from the fact that people prefer to regard lightfire as evil in relation to light and firelight as good in relation to fire, which does of course make a certain amount of superficial sense, even though lightfire, and thus Buddhism, is affiliated to light, just as firelight, and thus Judaism, has an affiliation with fire. But, then, Judaism stems from the more primal traditions of Hinduism/Buddhism, and therefore it follows that firelight, and thus Jehovah, will stand above fire, and thus Satan, given the primacy of light in the older religions.

4. ALTERNATIVE TRADITIONS. One can no more separate Buddhism from Hinduism than ... Judaism from Satanism. A polychromatic photo may or may not be more evil, i.e. fiery, than a monochromatic one, but it is still a photo, just as a film is still a film even when it is in monochrome rather than polychrome (colour). Yet I do not, myself, see fire as evil and light as good, as I trust I have already made clear, and therefore I cannot regard a polychromatic photo as more evil than a monochromatic one or, alternatively, a monochromatic film as more good than a polychromatic one. On the contrary, a polychromatic photo is less evil than a monochromatic one because quasi-submasculine rather than superfeminine, whilst a polychromatic film is more good than a monochromatic one because submasculine rather than quasi-superfeminine. Buddhism is less evil than Hinduism, while Satanism is more good – I almost said better - than Judaism. Buddhism is a man singing the Blues as opposed to a woman singing them, whereas Satanism is a trumpet-based male form of Jazz as opposed to a sax-based 'female' form of it. A man singing the Blues is lightfire, whereas a woman playing Jazz is firelight. Yet firelight is still preferable, morally and ideologically, to lightfire, just as Jazz is preferable, on similar counts, to the Blues. Even a monochromatic film is preferable, judged by submasculine criteria, to a polychromatic photo. Even Jehovah is preferable, on these terms, to the Clear Fire of Buddhism. What Jehovah, and thus by implication monochromatic films and sax-based Jazz, is not preferable to ... is Satan, or polychromatic films and trumpet-based Jazz, since the submasculine is more genuinely subheavenly than the quasi-superfeminine, being of the fire rather than of the firelight. Better a Subheaven than a quasi-Superhell! But better a quasi-Superhell rooted in the fire (of the Sun) than a quasi-Subheaven rooted in the light (of the Cosmos)! Better (female) Jazz than (male) Blues!

CYCLE FORTY-ONE

1. IDEALISTIC SUPERHEATHEN HETEROSEXUALITY. When the submasculine approaches the superfeminine in the Superheathen context of heterosexual intercourse, it is as though firelight were approaching the light, since a relationship can only be established between the submasculine and the superfeminine if the former is quasi-superfeminine and thus effectively Judaic. For fire and light as such would simply react rather than attract, and consequently there can be no sexual relationship between the Satanic and the Hindu extremes. A polychromatic film and a monochromatic photo would not constitute an equivalence to the sort of heterosexuality one has in mind. Only a monochromatic film could be regarded as paralleling the attraction of the quasi-superfeminine to the superfeminine, viz. a monochromatic photo, and such a film is as assuredly Judaic as a monochromatic photo Hindu. Hence it is Jehovah who is attracted towards the Clear Light ... in the context of idealistic Superheathen heterosexuality.

2. NATURALISTIC SUPERHEATHEN HETEROSEXUALITY. In the context of what can be called naturalistic Superheathen heterosexuality, however, it is the lightfire of Buddhism which is attracted towards the fire of Satanism, like a moth to a flame, and thus we can argue for a parallel with the attraction of a polychromatic photo towards a polychromatic film, since it is in the nature of the quasi-submasculine to be attracted towards the submasculine, which is the per se manifestation of the fire. Hence it is the quasi-Clear Fire of Buddhism which is attracted towards Satan in this alternative mode of Superheathen heterosexuality, a mode that is male-dominated rather than female-dominated, and thus more passionate than voyeuristic.

3. CONTRARY ORIENTATIONS. If the superfeminine female's mode of attire is a sari, then the quasi-submasculine female's mode of attire is likely to combine a kaftan with pantaloons in what is arguably a more Buddhist and/or Moslem custom, thereby confirming the attraction of the submasculine. Now the woman attracted towards the Satanic male is, unlike her Hindu counterpart, more likely to favour face-to-face intercourse, in keeping with her more relativistic integrity. The Clear Light is not something that the Judaic male would approach face-on. Only the Satanic Fire could be approached, by the Buddhist female, in such a clashing fashion, thereby confirming the sort of heterosexual relativity which more accords, I do not doubt, with a hexagonal form than ever it would with a pyramidal one. Hence the Satanic essence of the 'Star of David', the Jewish emblem which, were the truth more widely known, is symbolic not of a Superhell but of a Subheaven, the Subheaven of that solar naturalism which is at the core of Judaic idealism.

CYCLE FORTY-TWO

1. ART AND MUSIC. Just as we are constrained by art to an optical appreciation of its spatial plane, so we are constrained by music to an aural appreciation of its sequential plane, and, in both cases, we are enslaved to the senses of sight and hearing as to Superheathen powers of a Hindu and/or Judaic origin. Art and music do not lead us to God as supreme being ... so much as constrain us to what stems from God as primal being, and are therefore more scientific than religious. The more spiritual a person becomes the more he comes to realize that art and music, not to mention literature and the other arts, are merely a distraction from the spirit, the centre of which is in the lungs and which can only be approached, via the forebrain, through contemplation. The more absorbed one becomes in contemplation and meditation, the less likely one is to worship art and music, as though in deferential subjection to some primitive, and avowedly Superheathen, deity. Still, one will know that whereas art is rooted in the Superhell of superfeminine Space, music is rooted in the Subheaven of submasculine Time, and is accordingly less Hindu than Judaic in its origins - a subdivine fire which contrasts with the superdiabolic light of art, standing in its shadow like Satan in the shadow of the Clear Light. For which reason it is just as likely to be denigrated, in the popular imagination, as Devil ... as art to be hyped as God.

2. NO 'GOLD STANDARD'. Literature still hasn't been taken off the 'gold standard' of 'the book'. And the 'gold standard' of literature is still the novel, which conforms to the intellectual hegemony of writing over literature ... at the expense of reading (poetry), speaking (drama), and, most especially, thinking (philosophy), the latter of which is as avowedly quasi-spiritual as fictional literature is intellectual, manifesting subjective selflessness in due puritanical fashion. Now at last, however, literature can be taken off its 'gold standards' not only in terms of a quasi-spiritual 'bovaryization' of the intellect, as relative to a thinker, but with regard to the use of a medium, viz. computer disc, which is more suited to the advancement of spirituality via quasi-spiritual intellectuality than ever a book, including the Bible, would be - a medium, I mean, which is as far removed from the Heathen 'gold standard' of narrative intellectuality as (the Christian essence of) quasi-spirituality itself.

3. FROM GOLD TO SILVER. Like literature, Ireland has not yet been taken off, democratically and officially, the 'gold standard' of the republican tricolour, with its green, white, and gold (or is that orange these days, in a flagrant concession to Orangemen and partial liberation from gold?). In fact, one would think that Ireland was still loyal not only to the Father (a Heathen objective deity), but to the Clear Light as well, in what must seem like a Superheathen allegiance stretching right back to the origins of the Galaxy, if not the Universe. But that would hardly be Christian, and Ireland is nothing, after all, if not a predominantly Christian, because Catholic, country, whose allegiance is therefore rather more to the Christ Child, flanked by the Virgin Mary and the Holy Ghost, than to any Heathen deities, including the Puritan Son, the Presbyterian Father, and the Anglican Mother. Ireland is not a Heathen, still less a Superheathen country, but one of the few countries in the world which is capable of upholding a Christian view of life and of actively pursuing Christian ends. And this with, or in spite of, the tricolour, which effectively symbolizes the unity of Heathen and Christian, Protestant and Catholic, in a Republican State. But is Ireland united in such a republican fashion and, more importantly, could Ireland ever be united in such a fashion, without due regard to the contrasting allegiances which currently divide it - North from South in Heathen/Christian terms? Frankly, I have never thought so; for it seems to me that when one attempts to mix incommensurable elements together, like Heathen chalk with Christian cheese, the result is less progressive than anarchic, as though someone has taken Irish Trad, Rock 'n' Roll, and Jazz, and suffered them to be mixed together, with a consequence that the divine-oriented spirituality of Irish Trad is compromised by the barbarous rhythms and heathenistic instrumentality of Rock 'n' Roll and Jazz to such an extent ... that nothing demonstrably cultural can still be recognized. Such is the mongrel fate in store for anyone who takes the tricolour too seriously! Progress cannot come from the tricolour, neither culturally nor spiritually, much less politically, bearing in mind the opposition evoked in Heathen souls by the prospect of unity with their Christian counterparts south of the current border. Only the Supercross of Social Transcendentalism can offer hope to those who, as true Christians, wish to see Ireland progress towards a better future, one less Christian than Superchristian. Only the Supercross holds out any prospect of Ireland's rising above the mire of the tricolour in which it is currently bogged down, and of soaring to the heights of a brighter future. If Ireland is really to democratically move off the 'gold standard' of the tricolour, with its gold band, it can only be via the Supercross, whose green on a silver ground points the way forward, beyond the World, to the spiritual pastures of 'Kingdom Come'.

CYCLE FORTY-THREE

1. METHODOLOGICAL VINDICATION. Since I began this book with the subject of Blues and Jazz, I am going to end with that subject - not, as should be evident, because I have any great fondness for or affiliation with Blues or Jazz, but because I am only now in a position to resolve it in a completely truthful manner. In fact, that is the way my philosophy and, I would guess, all serious attempts to achieve a definitive truth with regard to any given subject really works. For truth, or, in this case, the truth about a particular subject, is far more complex and difficult to arrive at than most so-called 'professional philosophers', with their mind cocked to commercial presentation, would have us believe, and I have never sought, neither here nor in any of my other principal philosophical works, to convey a contrary impression!

2. BLUES SINGING AND PLAYING. That said, it behoves me to confess that, whilst I was right to align Blues with photography and Jazz with film, I was quite mistaken to make such an alignment synonymous with vocals on the one hand and instrumentals on the other, since, in reality, the distinction between, say, monochromatic photography and polychromatic photography is precisely one having a musical parallel with blues singing and blues playing, given that singing is equivalent, with its vacuous basis in the light, to monochromatic photography, while playing, by contrast, connotes with polychromatic photography by dint of its fiery, or quasi-fiery, essence. In other words, while the Blues does indeed connote with photography and Jazz, by contrast, with film, we need to distinguish between light and lightfire with regard to the one, as between fire and firelight with regard to the other, since such a distinction is crucial to an appreciation of how and why these contrary modes of music should be subdivided. Hence I have no hesitation in identifying blues singing with the light and blues playing with lightfire, this latter analogous to polychromatic photography, and it is my contention that while blues singing will indeed be most genuinely light-based when a female of superfeminine calibre is singing it, the quasi-submasculine approach to the Clear Fire of Satanism involves blues playing on the basis not of a saxophone but of a trumpet, since it is this instrument more than any other which correlates with lightfire, and hence polychromatic photography. Thus blues playing should be regarded as most genuine when involving a quasi-submasculine female, presumably less of a 'lady' than her vocal counterpart, whose preferred instrument is a trumpet, an instrument arguably more 'feminine' than the saxophone, on account of its higher pitch, more centrifugal appearance, including a lips-against approach to the mouthpiece, more elevated method of handling, and greater antiquity - all factors which would confirm its affiliation with lightfire as opposed, like the saxophone, to fire itself.

3. JAZZ PLAYING AND SINGING. Yet if the saxophone is arguably the most appropriate instrument for jazz playing – as distinct from simply playing Jazz (as opposed, for instance, to the Blues) - by dint of its correlation with the Clear Fire of satanic submasculinity, the instrument itself more 'masculine' than the trumpet, on account of its phallic-like shape, deeper range of pitch, lips-around approach to its mouthpiece, more centripetal appearance, less elevated method of handling, etc., then the quasi-superfeminine approach of Jazz to the Clear Light can only entail a parallel with firelight and, thus, jazz singing, which is surely the mode of Jazz most correlative of Jehovah. Hence whereas jazz playing would imply a correlation with polychromatic film, jazz singing would be its monochromatic counterpart, a counterpart as much Judaic as playing is Satanic.

4. SEXUAL PARALLELS OF BLUES AND JAZZ. Thus it is that Judaism 'sucks up' to Hinduism, like a monochromatic film vis-à-vis a monochromatic photo, when a man is singing Jazz in what will be a quasi-superfeminine 'bovaryization' of Jazz towards the Clear Light, the latter of which, in sexual terms, would be a standing superwoman, presumably habituated to saris or some such superfeminine mode of attire, being penetrated from behind in the sexual equivalent of a pyramidal triangle, whereas Blues 'flirts with' Jazz when a woman is playing the Blues in a quasi-submasculine 'bovaryization' of the Blues towards the Clear Fire, and Buddhism would accordingly appear to be in hot pursuit of Satanism, like a polychromatic photo vis-à-vis a polychromatic film - the analogue with kaftans and a face-to-face approach to noumenal heterosexuality, in which the couple are seated with their legs intertwined in a 'Star of David'-like posture, being only too obvious.

5. LAST RITES. Now no-one could convince me that such a conclusive, not to say inclusive, statement concerning Blues and Jazz would have been possible without the earlier theories, no matter how flawed or partly flawed they may have been, and for this reason I have not attempted, like a 'professional philosopher', subject to commercial pressures, to retroactively 'hype-up', by revising over, those theories, but will leave them in situ as a testimony to the gradual unfolding of truth with regard to this subject towards its final working-out and consummation here. This is assuredly the last rites for Blues and Jazz, and people can draw their own conclusions as to what it means when a man sings the Blues or plays Jazz with a trumpet or, conversely, when a woman sings Jazz or plays the Blues with a saxophone!

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APPENDIX: RESURRECTION

1. DRESS AND SKIRT. In sartorial terms, it could be said that the dress takes over from where the kaftan, or smock/pantaloons combination, leaves off. That is to say, it is a phenomenal mode of feminine attire with an absolutist correlation such that would sexually translate in terms of its wearer being penetrated from behind whilst on her hands and knees. This approach to phenomenal heterosexuality is of the Father vis-à-vis the Mother, and contrasts with the face-to-face phenomenal heterosexuality, more analogous to football than to rugby, of the World per se, in which both partners are in a horizontal position. Hence whereas the absolutist mode of phenomenal heterosexuality parallels the absolutist mode of noumenal heterosexuality, in which the female, effectively superfeminine, is being penetrated from behind whilst in a vertical position, the relativistic mode of phenomenal heterosexuality parallels the no-less relativistic mode of noumenal heterosexuality, in which male and female sit in a face-to-face posture with their legs intertwined in what I regard as a 'Star of David'-like manner. In the contexts of noumenal heterosexuality, then, we have a Superheathen correlation; in the contexts of phenomenal heterosexuality, by contrast, the correlation is Heathen. The relativistic mode of phenomenal heterosexuality does of course follow from the fact that the female is dressed in a skirt, that more relative mode (in relation to the dress) of feminine attire, and is therefore entitled to be penetrated in an equally relative, and hence face-to-face, manner. Hence from saris (as already discussed) to kaftans in the Superheathen contexts, and from dresses to skirts in the Heathen ones, neither of which would have any applicability to Christian and/or Superchristian contexts, which, as we have argued, are beyond gender clashes.

2. THE SPIRITUALITY OF SPACE. From the right-wing nature of Mass to the extreme right-wing supernature of Time with regard to the Heathen and Superheathen contexts, but from the left-wing culture of Volume to the extreme left-wing superculture of Space with regard to the Christian and Superchristian contexts. From the sensuality of Mass to the emotionality of Time, as from woman to the Devil, and from the intellectuality of Volume to the spirituality of Space, as from man to God. The 'peace that passeth all understanding' is the spirituality of Space (necessarily spaced) that stems from the intellectuality of Volume (necessarily quasi-spiritual, or thoughtful), the path from Christianity to Superchristianity, Christ to the Holy Spirit of Heaven.

3. TRANSMUTATION OF MASS. Strictly speaking, Mass is not of Christianity. Nevertheless the fact that Catholicism embraces Mass through the Eucharist has ensured the loyalty of the masses to the Church. For the mass man is not capable of Volume to anything like the same extent as the intellectual, and therefore his loyalty to the Church is predicated upon its willingness to compromise with Mass, without which one would have the kind of situation which is more characteristic, it seems to me, of the Puritan and Presbyterian churches, whose followers are overwhelmingly drawn from the middle class. Obviously neither of these Protestant denominations can secure mass support, and for the simple reason that their focus is too narrowly and pedantically voluminous, with particular regard to the (heathen) Son and the (heathen) Father in both writing and reading, to greatly appeal to the masses. Yet you cannot take Mass to Space, and therefore one of the major challenges facing the Superchristianity of 'Kingdom Come' will be to effect, gradually and artificially, the transmutation of Mass towards quasi-spiritual Volume, in order that the goal of religious striving in Space can eventually be obtained to by as many people as possible.

4. TRIANGULAR AND OBLIQUE SALUTING. Contrast the triangular saluting of, say, the American and British military establishments with the oblique or extended-arm saluting of Fascism and Communism respectively, as one would contrast Heathen with Christian triads. For there would appear to be a distinctly Heathen/Christian dichotomy between these contrary modes of saluting, the triangular mode arguably Heathen in the American context and Superheathen in the British one, where we can contrast the angle of the hand forming a right angle with the head in the one context ... with the hand being held parallel to the head in the other context, as though in a distinction between democratic and autocratic criteria, the Americans paradoxically more phenomenal than noumenal in saluting terms by dint, I can only surmise, of the absence of royalism from their military, and this contrary to their general bias towards the Superheathen elsewhere (as in sporting, culinary, and other contexts already discussed in this book). However, with the fascist and communist types of saluting, the distinction is less between the angle of the hand ... as between the fact that the hand is closed into a fist in the communist context and extended in open-ended fashion in the fascist one, thereby confirming, it seems to me, the twin poles of a quasi-Christian orientation, albeit one compromised by Heathen, and therefore democratic, precedent ... as characteristic, in particular, of the Anglo-American West. These twin poles would be of the Virgin in the communist case and of the Holy Spirit in the fascist one, the former effectively symbolic of a Christian Hell and the latter of a Christian Heaven, the one deriving its sensuous essence from Mass and the other deriving its spiritual essence from Space. Be that as it may, the angle of the hand in the fascist salute is, like the democratic salute especially favoured by the American military, at right angles to the head, and this suggests to me a phenomenal status properly germane to a quasi-Christian ideology. My own preferred option for oblique saluting would be to make the hand parallel to the head, so that its angle is switched from the horizontal to the vertical, as it were, in what would be a noumenal correlation having its basis in a resolve to further a Saturn-oriented transcendentalism and, in keeping with the rejection of all triangular traditions, the establishment, thereby, of 'Kingdom Come'. This ultimate mode of oblique saluting would be antithetical to the British mode of triangular saluting, a Superchristian as opposed to a Superheathen mode which leaves both communist and fascist saluting behind ... as it points the People towards their noumenal salvation in the Holy Spirit of Heaven.

5. BENT-ARM SALUTING. Besides the oblique saluting of both the communist and fascist extremes, there was also an intermediate, or middle-ground, mode of saluting which involved the forearm being held at right angles to the upper arm in what could be described as a bent-arm salute. Now this bent-arm salute could be communist or fascist, with a clenched fist or an open hand, and thus it would seem that its exponent could approach the middle ground from contrary points of view, which is to say, either from below or above, with regard to a kind of stemming from the Blessed Virgin in the communist case or to a descent from the Holy Ghost in the fascist one, each mode of saluting approaching the intermediate realm of the Christ Child from a contrary direction, given the Orthodox and Roman Catholic antecedents of Communism and Fascism.

6. SYNTHETIC DELIVERANCE. Unlike Communism and Fascism, Social Transcendentalism will not favour the use of either clenched fist or open-hand saluting, whether in absolute or relative terms, that is to say, whether with regard to the extended or bent arm, but will allow for both modes of saluting according to their relevance to any given context. For Social Transcendentalism aims to deliver Christian humanity from the phenomenal schism into which their ancestors were historically plunged by the separation of Orthodox from Roman Church, to deliver them, I say, from this tragic schism into the noumenal absolutism of a Superchristian resolve, wherein both Hell and Heaven will be accorded due recognition for what they are rather than confused or interchanged or, worse still, subjected to contrary interpretations, so that, as in the communist case, it is possible to regard what is effectively Hell as Heaven, and thus to arrive at contrary interpretations of paradise, interpretations which spawned not only the distinction between Orthodoxy and Romanism, but, in the twentieth century, that between Communism and Fascism! We cannot allow such a schism to occur again! We cannot tolerate a situation whereby people with more affiliation to the Virgin Mary than to the Holy Ghost can sincerely, if naively, believe that they are closer to Heaven than to Hell! In short, the entire tradition of Christian ambivalence with regard to the respective standings of the Virgin Mary and the Holy Ghost must be repudiated, so that there can be no question of Superchristianity making the same mistake - one relative, so I contend, to a phenomenal precondition. On the contrary, Social Transcendentalism will make no bones about the fact that those whose affiliation is to the Mary Child, the noumenal equivalent of the Blessed Virgin, are in and of Hell, whereas those whose affiliation, by contrast, is to the Holy Spirit of Heaven, the noumenal equivalent of the Holy Ghost, are in and of Heaven. And Social Transcendentalism categorically maintains that Hell exists to protect Heaven, to ensure that there can be a Heaven to which the Saved, meaning supermasculine elements, will have access, while the Damned, comprised of subfeminine elements, remain segregated off from them in their vacuous hells. It is because it accepts both Hell and Heaven in the one society that Social Transcendentalism will allow for and expect contrary modes of saluting - the Damned, comprised mainly of females, entitled to clenched fist salutes in both absolute and relative modes (depending on the context), and the Saved, comprised mainly of masculine elements, entitled to open-hand saluting in both relative and absolute modes (again depending on the context). Thus Social Transcendentalism will transcend the schism of Christian tradition which, as we have argued, manifested in the distinction between Communism and Fascism, and their contrary modes of saluting.

7. SPORTING ANALOGUES. An example, relative to sport, of the applicability of contrary modes of extended- and/or bent-arm saluting would be: extended arm with clenched fist salute of women vis-à-vis Camogie, but bent-arm clenched fist salute of women vis-à-vis ladies Gaelic Football in what would be a distinction, germane to Christianity, between the Blessed Virgin and a female approach to the Christ Child. Likewise, bent-arm open-hand salute of men vis-à-vis Gaelic Football, but extended arm with open-hand salute of men vis-à-vis Hurling in what would be a distinction, again germane to Christianity, between the male approach to the Christ Child and the Holy Ghost. However, in both male modes of saluting, which would have the hand held at an angle to the head consonant with the phenomenality of fascist saluting, one would effectively have a Christian Heaven, whereas in both female modes of saluting, which would have the fist held at an angle to the head consonant with the phenomenality of communist saluting, one would just as effectively have a Christian Hell, whether or not its exponents were aware of the fact. Thus a distinction, analogous to fascistic and communistic alternatives, between Hurling and Gaelic Football on the one hand, and between ladies Gaelic and Camogie on the other hand or, rather, fist. Only in Social Transcendentalism would such a distinction cease to exist, but then all such sports would have to be played indoors to qualify for a noumenal status germane to a Superchristian resolve, with the clenched fist angled parallel to the head in the hellish contexts of indoor Camogie (absolute) and ladies Gaelic (relative), and the open hand held parallel to the head in the heavenly contexts of indoor Gaelic Football (relative) and Hurling (absolute). Unlike Christianity, Social Transcendentalism comes clean, on a gender basis, about Hell and Heaven, the Mary Child and the Holy Spirit of Heaven, and it does so through the Second Coming, or Messianic equivalence thereof, who is the arbiter between Hell and Heaven, the subfeminine and the supermasculine. And the reward of this candour for mankind is the Superchristian Eternity which will be beyond the possibility of schism and its attendant delusions. Divided within itself, Social Transcendentalism will embrace the contrary modes of saluting relative to both Hell and Heaven.

LONDON 1995 (Revised 1996-2008)

Last (W)rites