ETERNAL LIFE -

Supernotes from Beyond

Cyclic Philosophy

Copyright © 1995-2009 John O'Loughlin

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CYCLE 1

1. HEATHEN REVOLT. Protestantism is nothing more than a Heathen revolt against Christianity, viz. Catholicism.

2. POST-HUMAN PROGRESSIONS. From the supermen/superbeings of the old brain to the suprabeings/ultrabeings of the new brain, as from the backbrain/right midbrain to the left midbrain/forebrain.

3. HEATHEN/CHRISTIAN DISTINCTIONS. To distinguish the Humanities, the Sciences, and the Arts from the Divinities, as one would distinguish universities, academies, and colleges/schools from seminaries, or Heathen knowledge from Christian knowledge.

4. PROTESTANT/CATHOLIC DISTINCTIONS. To distinguish the Heathen intellect of the Son, the Heathen soul of the Father, and the Heathen will of the Mother from the Christian spirit of the Holy Ghost, as one would distinguish Protestantism (in its three main denominations, viz. Puritanism, Presbyterianism, and Anglicanism) from Catholicism.

5. TRIANGULAR/PENTAGONAL DISTINCTIONS. To distinguish the inverted triangle of the Son from the triangle of the Father, and to contrast both of these with the pentagon of the Mother, as one would contrast Puritanism and Presbyterianism with Anglicanism or, alternatively, Rugby Union and Rugby League with Association Football.

CYCLE 2

1. HEATHEN FATALITY. Mass has a Heathen fatality to suck-up, almost heliotropically, to Time, like an audience enrapt by a poetry recital.

2. SEXUAL SUBMISSION. Coitus exemplifies the submission of Mass to Time, like nature to the sun.

3. FATHER TIME. Mass movements are characterized by their almost reverential respect for military-style dictatorships.

4. MILLENNIAL EXPECTATION. When there are no longer men but, following a cyborg-like transition, supermen, superbeings, suprabeings, and ultrabeings ... in successive stages of post-human, or millennial, salvation.

5. ETERNAL LIFE. Men die, but the life forms of the post-Human Millennium will live for ever ... in the Eternal Life of the spirit.

CYCLE 3

1. CONTRASTING QUALITIES. To contrast the holiness of World-denying virginity with the emptiness of the grave on the one hand, but the emptiness of abortion-affirming vacuity with the holiness of transcendental spirituality on the other hand - the former pair of contrasts Christian and the latter pair Superchristian.

2. NOUMENAL CONTRASTS. To contrast the Superhell and Subheaven of Superheathen primacy with the Subhell and Superheaven of Superchristian supremacy, as one would contrast the alpha with the omega, the beginning with the end.

3. PHENOMENAL INTERMEDIARY. Christian Hell and Heaven are neither primal nor supreme but phenomenally intermediate between the noumenal extremes of the Superheathen and the Superchristian. In this respect, they are akin to (though not identical with) the Heathen realms of the World and Purgatory, which are also phenomenal.

4. CENTRIFUGAL AGGRESSION. That man who is full of Heathen expletives will never make a Christian, much less a Superchristian!

5. SHADOWS AND GUIDES. Every religion has its political shadow and every politics its religious guide.

CYCLE 4

1. PROTESTANT COROLLARIES. One could be forgiven for regarding, within the Heathen triad of Protestant civilization, Socialism as the political corollary of Anglicanism, Conservatism as the political corollary of Puritanism, and Liberalism as the political corollary of Presbyterianism.

2. CATHOLIC COROLLARIES. Likewise one is tempted, within the Christian triad of Catholic civilization, to regard Communism as the political corollary of Eastern Orthodoxy, Nazism as the political corollary of Celtic Christianity, and Fascism as the political corollary of Roman Catholicism.

3. CHRISTIAN/HEATHEN TRIADS. This is to distinguish between the Virgin Mary, the Christ Child, and the Holy Spirit with regard to the Catholic parallels, but the Mother, the Son, and the Father with regard to the Protestant ones - the former Christian and the latter Heathen.

4. TRANSCENDENTALIST/FUNDAMENTALIST TRIADS. The Mary Child (of feminism), the Second Coming, and the Holy Spirit of Heaven would of course constitute the principal parts of a Superchristian triad whose religious essence was transcendentalist, in contrast to the fundamentalist essence of the Clear Light of the Void, Mohammed, and Jehovah within the Superheathen context of a triad more authoritarian than totalitarian.

5. SUPERHEATHEN. There is a sense in which, compared to the Heathen Father, Mother, and Son, Jehovah is a Subfather, the Clear Light of the Void a Supermother, and Mohammed a Subson, as relevant to the Superheathen (which is ruled by the Supermother).

6. SUPERCHRISTIAN. Similarly, there is a sense in which, compared to the Christian Virgin Mary, Christ Child, and Holy Spirit, the Mary Child is a Subvirgin, the Second Coming a Superchrist, and the Holy Spirit of Heaven a Superspirit, as relevant to the Superchristian (which is led by the Superspirit).

7. CHRISTIAN PHENOMENALITY. Neither the Virgin-Mary Hell nor the Holy-Spirit Heaven of Christianity is genuinely hellish or heavenly, on account of the fact that, like Heathenism, Christianity is less noumenal than phenomenal.

8. CHRISTIAN RELATIVITY. Hence the Christian Hell of the Virgin Mary is less subfeminine than pseudo-feminine in relation to the Mother and quasi-subfeminine in relation to the Mary Child, while the Christian Heaven of the Holy Spirit is less supermasculine than pseudo-masculine in relation to the Son and quasi-supermasculine in relation to the Holy Spirit of Heaven.

9. GENUINE NOUMENAL EXTREMES. Only the Superchristian Hell of the Mary Child would be genuinely subfeminine, and the Superchristian Heaven of the Holy Spirit of Heaven genuinely supermasculine, given their noumenal standings in relation to 'Kingdom Come'.

CYCLE 5

1. NOUMENAL VACUUM. Compared to the virginal vacuum (in the womb) of the quasi-subfeminine female, the psychic vacuum (behind the eyes) of the superfeminine female is noumenal.

2. OPTICAL PROJECTION. Behold the 'mirror Zen' of the superfeminine female as she applies and contemplates her eye make-up in selfless objectivity!

3. SELFLESS OBJECTIVITY. Beware the penetrating eyes of the superfeminine female as she brings the mystic allure of her selfless objectivity to bear on potentially suitable (submasculine) males.

4. RISING TO THE BAIT. The oriental male does not so much fall for women as ... 'suck up' to superwomen, particularly where saris are concerned.

5. ORIENTAL SUBMASCULINITY. The oriental male is less masculine than submasculine in his deference to superfeminine females.

6. SUBMASCULINE REALITY. To succumb to a superwoman is to be a subman, whether in relation to saris or kaftans. This is the traditional oriental reality.

7. COMPLEMENTARY PLENUMS/VACUUMS. A vacuum behind the eyes, in oriental fashion, is not incompatible with a plenum between the legs (pregnancy), just as, in the Christian Occident, a vacuum in the womb (virginity) is not incompatible with a plenum in the mind (prayer).

CYCLE 6

1. LIBERATION THROUGH CELIBACY. Celibacy is a Christian/Superchristian ideal, not a Heathen/Superheathen one. For celibacy is incompatible with the domination of men/submen by women/superwomen, since relative to the liberation of quasi-supermen/supermen from quasi-subwomen/subwomen.

2. GENDER FISSION. Liberated from sex, the quasi-supermen/supermen ascend into Heaven/Superheaven, while the quasi-subwomen/subwomen descend towards the Hell/Subhell of sexual self-denial.

3. PHENOMENAL/NOUMENAL DISTINCTIONS. Hell and Heaven are relative to Christian phenomenality, whereas Subhell and Superheaven are germane to Superchristian noumenality.

4. CHRISTIAN/HEATHEN CONTRASTS. The Christian Hell contrasts with the Heathen World as the Virgin Mary with the Mother, whereas the Christian Heaven contrasts with the Heathen Overworld/Netherworld, as the Holy Ghost with the Son/Father.

5. SUPERCHRISTIAN/SUPERHEATHEN CONTRASTS. The Superchristian Superheaven contrasts with the Superheathen Subheaven, as the Holy Spirit of Heaven with Jehovah, whereas the Superchristian Subhell contrasts with the Superheathen Superhell, as the Mary Child with the Clear Light of the Void.

CYCLE 7

1. SEXUAL OPPOSITES. Woman is alpha where man is omega, Hell where man is Heaven, light where man is spirit, flesh where man is intellect, beauty where man is knowledge, and illusion where man is truth.

2. FIRST AND LAST. Woman is rooted in the eyes where man is centred in the lungs, rooted in the womb where man is centred in the brain. She is science where he is religion, politics where he is economics, the State where he is the Church, conservatism where he is radicalism, the past where he is the future. For what began in the superfeminine must end in the supermasculine. The First shall be last, and the Last shall be first!

3. ROOTED IN THE DEVIL. Women are incapable, physically and psychologically, of taking spirituality seriously. God for them is 'beyond the pale' ... of that which is rooted in the eyes/light; for the fluid-based heaviness of their breasts screens off the possibility of their taking the lightness of air in relation to lung-centred spirituality seriously, and they will strive, in consequence, to disparage those who reject the light in favour of the spirit.

CYCLE 8

1. NOUMENAL SALVATION. Just as Christianity rejected the flesh in favour of the word (intellect), so must Superchristianity reject the light in favour of the spirit. For whereas Christianity only aspires towards a phenomenal salvation, through Christ, from the flesh-bound World, Superchristianity (which I equate with Social Transcendentalism) will aspire towards a noumenal salvation, through the Second Coming, from the light-bound Netherworld ... of cosmic Hell. The 'Heaven' of Christianity is effectively purgatorial. The Heaven of Superchristianity, by contrast, will be truly divine - the noumenal spirituality of the Holy Spirit of Heaven.

2. ETERNITY BEYOND THE GRAVE. Only the noumenal spirituality of the Holy Spirit of Heaven is commensurate with Eternal Life in the Beyond. For the phenomenal spirituality (prayerful intellectuality) of Christ leads to the grave, and thus to the visionary afterlife of the Holy Ghost in what can only be a subliminal consciousness of chemical changes in the brain until such time as extensive decomposition sets-in, which is to say, for a comparatively short period of time. Compared with the Eternity of 'Kingdom Come', in which a true spirituality was being cultivated beyond the human plane to one that was manifestly post-human (superhuman), the 'Eternity' of the grave, always excepting the gravestone, would be as a moment in time, a mere instant of visionary bliss that was over almost before it had really begun.

3. BEYOND VISIONARY EXPERIENCE. Whilst utilizing visionary bliss, albeit on the synthetic terms of hallucinogenic enlightenment such that one could metaphorically equate with a 'resurrection of the Dead', the true spirituality of 'Kingdom Come' would go far beyond visionary experience in its aspiration towards and eventual attainment of the truest spirituality. For what began on the level of the Second Coming could only culminate on that of the Holy Spirit of Heaven, just as what began with Christ can only culminate in the Holy Ghost. Hence, in the latter case, from praying to contemplating; in the former case, from tripping to meditating. Essence precedes appearance in the Christian context, whereas appearance precedes essence in the Superchristian one. For essence is alone truly commensurate with supreme being.

CYCLE 9

1. MALE/FEMALE BLUES. Distinguish between the Rock-Blues of guitar-based instrumental 'Blues' and the Blues-Rock of guitar-based vocal 'Blues'. But, above all, distinguish each of these from the authentic Blues of vocal-based superfeminine idealism, as in 'Lady sings the Blues'. For, fundamentally, the Blues is pure Hell!

2. HEATHEN ALLIANCE. To see a correlation between Anglicanism and the Labour Party, Puritanism and the Conservative Party, and Presbyterianism and the Liberal (Democratic) Party, as between the Protestantism/ Parliamentarianism of the World, the purgatorial Overworld, and the purgatorial Netherworld. Mother, Son, and Father in a Heathen alliance between Protestant Church and State.

3. CATHOLIC CONNECTIONS. To see a connection, relative to Catholic republicanism, between the Irish Labour Party and the Virgin Mary, Fine Gael and the Christ Child, and Fianna Fàil and the Holy Ghost, as though Labour were a democratic version of Communism, Fine Gael a democratic version of Nazism, and Fianna Fàil a democratic version of Fascism. The Democratic Left would, I guess, be beyond the Christian pale in a sort of Superchristian affiliation with 'Mary-Child' feminism, as though the subfeminine precondition of supermasculine revolution in Social Theocracy/Transcendentalism, as germane to 'Kingdom Come', and hence the Second Coming/Holy Spirit of Heaven.

4. NO STRICT EQUIVALENTS. Clearly, one cannot regard Irish political parties as equivalent to British ones, as though the distinction between Protestant parliamentarianism and Catholic republicanism was of no account. In Ireland, a Christian country, politics - barring the Democratic Left - remains largely in the shadow of the Catholic Church. In Britain, a comparatively heathen country, the Protestant Church is effectively in the shadow of politics.

CYCLE 10

1. PSYCHIC ELEMENTS. Inspiration is the proton, intuition the electron, logic the neutron, and (if you're lucky) enlightenment the photon ... of mind, as one moves from the soul to the spirit via the will and the intellect of psychic fulfilment.

2. DIALECTICAL PROCESS. Logic does not follow from inspiration alone, but is the result of managing inspiration and intuition to achieve a rational synthesis.

3. SYNTHETIC RESULT. If inspiration is the thesis and intuition the antithesis, then logic is the synthesis, which may or may not lead to the superthesis, as it were, of enlightenment.

4. HEATHEN QUALITIES. Inspiration, intuition, and logic are fundamentally Heathen qualities which usually correspond to the Father, the Mother, and the Son of emotional intellect (reading), wilful intellect (speaking), and rational intellect (writing), not to their noumenal preconditions in the Superheathen realms of the Clear Light, Jehovah, and Mohammed, where they are more fittingly associated with photographic speaking, filmic reading, and magazine writing respectively.

5. LOGICAL RESOLUTION. Intuition precedes inspiration in the Superheathen context, but inspiration precedes intuition in the Heathen one, the synthesis, in each case, being a logical resolution of the struggle between thesis and antithesis. Yet logic is compromised by the Heathen nature of such a struggle, and is therefore unable, as a rule, to transcend its dialectic.

CYCLE 11

1. SYNTHETIC INTERMEDIARY. Christian enlightenment rejects the dialectical struggle between thesis and antithesis in favour of a superthesis whose precondition is synthetic, as though deriving, in part, from Heathen logic and simultaneously transcending such logic through the Christ Child, Who is intermediate between Hell and Heaven, the former antithetical to the latter but not engaged in a dialectical struggle with it ... by dint of the synthetic intermediary of Purgatory, which protects the latter from the former.

2. SUPERCHRISTIAN LOGIC. Likewise, what I have called Superchristianity rejects the dialectic in favour of a superthesis whose precondition is synthetic, the superpurgatorial synthesis of the Second Coming whose Superchristian logic, in rejecting intuition, paves the way for the divine enlightenment of the Holy Spirit of Heaven.

3. REJECTION. Enlightenment is not really possible to Heathens/Superheathens by dint of the powerful position of inspiration in the dialectical equation. Only the rejection of inspiration/intuition opens the way to full enlightenment, which is centred in the spirit.

4. INTUITIVE ROOTS. Woman is rooted in intuition, whether as thesis (superfeminine) or antithesis (feminine), as well as in the antithetical contexts (subfeminine) to enlightenment, whether phenomenal (Christian) or noumenal (Superchristian), which are post-dialectical. In fact, these latter contexts are less intuitive than insightful, and amount to a sort of centring.

5. INSPIRATIONAL ROOTS. Conversely, man is rooted in inspiration, whether as antithesis (submasculine) or thesis (masculine), though in the superthetical contexts (supermasculine) of Heaven, whether phenomenal (Christian) or noumenal (Superchristian), he is centred in enlightenment.

6. PURGATORIAL INTERMEDIARY. Logic is always intermediate between intuition/insight and inspiration/enlightenment, like Christ, the Christ Child, the Second Coming, whose purgatorial intermediary between Hell and Heaven, or (relative to Heathenism) the World and the Netherworld, is variously synthetic.

7. OVERWORLDLY CHRIST. I guess the position of the Son (Christ) in relation to the Mother and the Father (of Heathen Protestantism) is less purgatorial than simply overworldly, which is to say, of the Overworld in relation to the World/Netherworld.

8. LIMBO. I have always regarded Purgatory as intermediate between Heaven and Hell, much as Limbo was intermediate, in the Greek myths, between Hades and Olympus. Yet one could speak of the Overworld as a sort of Limbo between the Hades of the World and the Olympus of the Netherworld, viz. like the Son between the Mother below and the Father above or, rather, to His left.

CYCLE 12

1. MASS/TIME RELATIONSHIPS. Mass 'sucks up' to Time when poetry is being recited to a seated audience, but Time patronizes Mass when drama is being performed to the balconies. Either way, a Heathen relationship between the Father and the Mother, the upper class and the lower class, the sun and the earth, etc., etc.

2. CHRISTIAN ALTERNATIVE. Volume and Space are alien to the contexts of poetry and drama but germane to the contexts of literature (fiction) and philosophy respectively, which suggest the possibility of a Christian alternative to Heathen Time/Mass, an alternative, I mean, in which it is possible to progress from the one to the other, as from the Son to the Holy Ghost, and thereby go 'over the moon' in a Saturn-oriented commitment to philosophy, thought duly eclipsing or, rather, replacing writing.

3. LITERARY DAMNATION/SALVATION. To fall from reading to speaking, as from poetry to drama, but to rise from writing to thinking, as from literature to philosophy - the one an intellectual damnation from Time to Mass, the other an intellectual salvation from Volume to Space.

4. PHILOSOPHICAL SPRINGBOARD. Philosophy is the thinking man's equivalent of prayer, which requires theological guidance. If the masses can only be brought to thought through theology, then the free spirit, who is beyond the pale of Time, Mass, and Volume, achieves his thought through philosophy, and, if he is genuinely wise, will use it as a springboard to a certain theosophical praxis, which is truly of the (spiritual) peace that surpasses all (intellectual) understanding.

5. VOLUME TO SPACE. By its very mundane nature, Mass 'sucks up' to Time, like a flower to the sun. You cannot take Mass, and thus by implication the masses, to spiritual Space, since Mass and Space are incommensurable. You can only take Volume to Space, preferably a certain type of Volume (quasi-spiritual and thus thoughtful/prayerful) to a certain type of Space (spiritual and thus airily spaced). Such a Volume will be 'beyond the pale' of Time and Mass, and therefore neither submasculine nor feminine but decidedly masculine, with a thoughtful enthusiasm for the prospect of supermasculine salvation in God (the Holy Spirit of Heaven).

CYCLE 13

1. VACUOUS HELL. The salvation of man to superman demands the damnation of woman to subwoman, whose Christian/Superchristian Hell is the precondition of a Christian/Superchristian Heaven. Verily, Hell for woman is the self-denial of a uterine vacuum, whether through vocation or abortion, since Hell is a vacuum on any plane (phenomenal or noumenal), and propels the devil of selfless flight, the negative power that issues from a negative glory. Normally, woman will seek deliverance from her uterine vacuum through sex and the probability of a maternal plenum (in pregnancy, etc.). Thus motherhood is for woman a sort of salvation from her void, and accordingly denial of this salvation can only mean one thing: Hell!

2. HEATHEN LIE. Normally, man strives to palliate the Hell of woman's basic vacuum by making love to her, as though to make life easier for himself. But, in reality, the cost of such a procedure is very high, even unto death through the 'wages of sin', since he is constrained, as subman, to enact Time into Mass, and thus forego Christian redemption, as man, through Volume into Space, becoming superman. Thus he lives a Heathen lie, the lie of selfless sin.

3. HEAVENLY PLENUM. True selfishness, which is centred in the spirit, is so desirable to the man who cultivates it, that any external distraction, including women, is painful to him and something, in consequence, to avoid or, at the very least, minimize. The man who is centred in his true self is acutely aware of the inconvenience of external distractions. He will not allow others - women in particular - to prevail upon him. Selfless service of others is akin, in his estimation, to a subfeminine Hell. He lives Heaven, the supermasculine Heaven of an airy plenum.

CYCLE 14

1. MASCULINE TRINITY. Subman is that which is more emotional than either spiritual or intellectual; man that which is more intellectual than either emotional or spiritual; superman that which is more spiritual than either intellectual or emotional.

2. FEMININE TRINITY. Superwoman is that which is more optical than either sensual or devotional; woman that which is more sensual than either optical or devotional; subwoman that which is more devotional than either sensual or optical.

3. ASCENT OF MAN. From the subconscious emotionality of subman to the superconscious spirituality/universality of superman via the conscious intellectuality of man - the ascent of man from beast to God.

4. DESCENT OF WOMAN. From the super-unconscious personality of superwoman to the sub-unconscious chastity/humility of subwoman via the unconscious sensuality of woman - the descent of woman from Devil to angel.

5. INDIRECT HEATHEN REFERENCE. The Father has reference to the Son via the Mother, like Presbyterianism to Puritanism via Anglicanism.

6. INDIRECT SUPERHEATHEN REFERENCE. The Supermother has reference to the Subson via the Subfather, like Hinduism to Mohammedanism via Judaism.

CYCLE 15

1. LUNAR PARALLEL. Whatever people think, the Father cannot be associated with and/or extrapolated from either the heart or the sun; He derives, on the contrary, from the emotional aspect of the brain as the fundamentalist component of the 'Three in One', a 'One' which, being cerebral, has reference to a lunar parallel which finds its intellectual cynosure in Christ.

2. MOHAMMED. The deity of the heart is Mohammed, who contrasts with the deity of the sun, viz. Jehovah and, to a greater extent, Satan, pretty much as Count Dracula contrasts with sunlight. In fact, it could be argued that Mohammed stands in a filial relationship to Jehovah, as Subson to Subfather.

3. NOUMENAL FIRST MOVER. Before the Subfather, however, there was (is) a Supermother, the Hindi Clear Light of the Void, which is the noumenal First Mover in the Cosmos, the real 'Creator' from which Lucifer (Jehovah/Satan) 'fell', as solar from stellar ... in what I have elsewhere described as a submasculine revolt against superfeminine primacy, the beginnings, in solar monotheism, of a heavenly alternative to the stellar polytheism of the superdiabolic First Cause(s).

4. SUPERFEMININE BEGINNINGS. Thus the Cosmos/Universe didn't begin with Jehovah/Satan, but with the Clear Light of the Void, a superfeminine entity of stellar light and fire from which smaller stars like the sun 'fell', in due process of cosmic devolution. The concept of God as 'He', as in some sense masculine, has no reference to the stellar Cosmos whatsoever, but only to the sun, which may be held responsible, in some degree, for creating life on Earth, since without it there would have been no nature, and thus no plants, animals, birds, reptiles, etc.

5. SUPERMOTHERLY CREATOR. Therefore while there is some truth in arguing that God (as Jehovah/Satan) created the world, there would be no truth whatsoever in the theory that God created the sun. On the contrary, the sun was effectively created, along with other small stars, by the Clear Light of the Void, or any large stellar star which may be held to have preceded the sun, and to have preceded it not as a submasculine 'he' but as a superfeminine 'she' - the supermotherly Creator whose essence is less (sub)divine than superdiabolic.

6. SUBMASCULINE SUBGOD. The superdiabolic polytheism of the Cosmos preceded the subdivine monotheism of the Sun, as Hinduism preceded Judaism. For whereas polytheism was stellar, monotheism was solar, and the consequence was that a submasculine Subgod superseded a superfeminine Superdevil. In other words, that which is relatively godly (if on submasculine and hence modest terms) came to pass for the first time!

7. OUTER SUBGOD. Yet such a Subgod, necessarily subdivine, is outer rather than inner, solar rather than cardiac, scientific as opposed to religious, and thus morally inferior to the Mohammedan Subgod of the 'Kingdom Within', the heart-god who stands to the sun-god as subson to subfather, or blood to fire.

CYCLE 16

1. REVERSE METAPHORS. Blood is the 'light' of the heart, just as, to reverse the metaphor, fire is the 'heart' of the sun.

2. THE ESSENCE. It could be that the heart, the 'seat of the soul', is to blood what fire is to light, which is to say, the essence of the context in question, which finds its religious personification in Mohammed/Allah no less surely than the sun ... in Satan/Jehovah.

3. HEART/SUN ESSENCES. Mohammed would be more essentially of the heart than Allah, just as Satan would be more essentially of the sun than Jehovah.

4. SATANIC SUBMASCULINITY. Satan is not the Cosmos from a Judaic point of view, for Jehovah is that which 'sucks up' to the Cosmos in quasi-superfeminine idealism, whereas Satan is submasculine through and through!

5. DIABOLIC SUPERFEMININITY. I could not now regard that which was submasculine, and hence subdivine, as the Devil. On the contrary, the Devil is fundamentally a superfeminine ideality which has its Clear-Light basis in the Cosmos, the original font of Creation.

6. DIVINE SUPERMASCULINITY. Ultimately, God is not subdivine, nor even divine, but superdivine, the supermasculine superdivinity of the Holy Spirit of Heaven, which is supreme being.

7. SUBMASCULINE BEAST. The Subgod is a submasculine beast that revolted against ('fell from') the superfeminine Devil ... of the Clear Light of the (stellar) Void, but is no more a devil himself than ... the subfeminine angel ... of feminist humility ... is a god. Angel is no less distinct from God ... the Holy Spirit of Heaven ... than beast from Devil ... the Clear Light of the Void.

8. PERSONALITY SOURCE. Certainly the stellar Cosmos cannot be personified as angelic, since there is nothing humble about stars. On the contrary, they are the source of superfeminine personality, which issues optically from a psychic vacuum.

9. GOD AND ANGEL. Just as God is the most evolved degree of masculinity (supermasculine), so the angelic is the most devolved degree of femininity (subfeminine). The former is at the furthest possible psychic remove from the submasculine beast, and the latter at the furthest possible physical remove from the superfeminine Devil.

CYCLE 17

1. MYSTICAL BASIS. Television beams personality at one from its mystical basis in the light.

2. PERSONALITY PARADE. How morally obscene is the parade of superfeminine personality which so often issues, in diabolical disarray, from the TV screen, sucking the life out of those whose souls have fallen victim to its optical allure!

3. NEGATIVE POWER. The Illusion-Devil of personality launches-out from the Woe-Hell of negative glory, to claim fresh victims on the barbs of its negative power, a superfeminine tyrant whose subjects idolize her mystical charms.

4. FINANCIAL SACRIFICES. Like all tyrants, television is merciless in exacting tributes from its subjects, who must make financial sacrifices in order that it may continue to rule at their expense.

5. TELEVISION DISTINCTIONS. Strictly speaking, colour television is submasculine compared to what might be described as the quasi-superfeminine nature of black-and-white TV, which is arguably more Jehovahesque than Satanic.

6. PHOTOGRAPHY. At the back of, or anterior to, film ... there is always photography, whether black-and-white or colour, which is to say, whether superfeminine or quasi-submasculine, Hindu-like or Buddhist.

7. PHOTOGRAPHIC SLIDES. At the back of cinema film there can only be photography, though more of the kind that is projected, as slides, onto a white screen than as snaps as such.

8. ACTORS AND ACTRESSES. Film and television actors are a sort of submen, by which I mean that they pertain to the submasculine in an alpha-stemming context of light/heat. By a converse token, film and television actresses are less superfeminine than quasi-submasculine. For the genuine superfeminine context is one of photography, not film!

CYCLE 18

1. STAR-TEARS. Women's tears are akin to stars that fall from the cosmos of their eyes ... in testimony to the sadness of negative glory.

2. NUNS AND MONKS. Nuns can be quasi-subfeminine saints, but not angels! Likewise monks can be quasi-supermasculine saints, but not gods! For angels are no less genuinely subfeminine (and humble) than gods are genuinely supermasculine (and universal).

3. LOWERED EYES. The 'humble angel' keeps her eyes lowered, in contrast to the 'personality devil', whose eyes are aflame with negative power, constraining submen to her superfeminine whims.

4. BEYOND SAINTS. Angels are more devolved than female saints (nuns), just as gods are more evolved than masculine saints (monks). The saint is Christian, whereas the angel and the god are Superchristian.

5. HUMILITY/UNIVERSALITY DESTINATIONS. Angels can no more depart the Subhell of their subfeminine humility ... than gods depart the Superheaven of their supermasculine universality.

6. SAVING AND DAMNING. The Second Coming will save Christian men to the Superheaven of supermasculine universality, and damn, relatively speaking, Christian women to the Subhell of subfeminine humility, thereby creating gods and angels.

7. GODS AND ANGELS VIS-À-VIS DEVILS AND BEASTS. The gods and angels of the supermasculine/subfeminine extremes of Superchristianity will contrast with the devils and beasts of the superfeminine/submasculine extremes of Superheathenism.

8. MONKS AND NUNS VIS-À-VIS MEN AND WOMEN. Likewise, it could be said that the monks and nuns of the saintly extremes of Christianity contrast with the men and women of the masculine/feminine divide of Heathenism.

CYCLE 19

1. REVERSED TRIANGLES. Generally speaking, the Superheathen context (of the Supermother, Subfather, and Subson) is symbolized by a pyramidal triangle, whereas the Heathen context (of the Father, Mother, and Son) is symbolized by an inverted triangle. Hence the one context is symbolically dominated by the Supermother, and the other context ... by the Son. The Heathen context reverses the Superheathen situation.

2. REVERSED OBLIQUES. Although the Christian and Superchristian contexts are non-triangular, the sort of oblique ascent from the Virgin Mary to the Holy Ghost via the Christ Child is effectively reversed in the Superchristian context, as the Second Coming and the Holy Spirit of Heaven ascend away from the Mary Child of subfeminine humility on the basis of two modes of objective selfishness from subjective selflessness, the opposite of the Christian context, wherein objective selflessness in Christian chastity/charity is rejected by two modes of subjective selfishness in a heavenly ascent from prayer to contemplation.

3. EFFECTIVE BLASPHEMY. The notion of God creating the Universe is so logically absurd as to be effectively blasphemous! Even the Sun-God (Jehovah/Satan) that may be held responsible, in some degree, for creating the earth ... is only a Subgod, and thus no better than submasculine, which is to say, beastly.

4. LARGELY SELF-CREATING. Most of the earth, and thus by implication nature, is self-creating, since it exists in relation not only to the sun but to the soil and, amongst other things, its molten core. For, in reality, the greater part of nature owes its existence less to the sun than to the earth itself, which may be assumed to be its true creator.

5. WORLDLY PHENOMENON. Nature owes less to the sun, a subgodly parallel, than to the earth itself, and is thus a phenomenon of the World, having a mundane, or worldly, essence. For this reason, it is heathen rather than divine.

CYCLE 20

1. FEMININE/MASCULINE CONTRASTS. Collectivism/collectivity is basically feminine, having its roots, so to speak, in the noumenal collectivism of the stellar Cosmos, where it is superfeminine, and extending, via the feminine World, to World-denying subfemininity. Thus collectivism/collectivity contrasts with the individualism/individuality of man, whether with regard to the submasculine, the masculine, or the supermasculine.

2. FROM COLLECTIVISM TO INDIVIDUALISM. Collectivism begins in the Devil and ends in the angelic subwoman. Conversely, individualism begins in the beastly subman and ends in God.

3. PUBLIC AND PRIVATE. Collectivism is largely public and, by contrast, individualism private - the former feminine and the latter masculine. Though it is also possible to think in terms of a sort of androgynous cross between the two, as in 'collections of individuals' or 'individual collectives', which is arguably less left or right wing than centrist (Liberal), and thus profoundly amoral.

4. SUBMASCULINE/SUPERFEMININE CONTRASTS. Solar monotheism (Judaism/Satanism) contrasts with stellar polytheism (Hinduism/Buddhism) as submasculine individualism with superfeminine collectivism. Even the submasculine beast will keep himself individually aloof from the collectivity of superfeminine devils.

5. INDIVIDUALLY ALOOF. Just so, the Heathen man will keep himself individually aloof from the collectivity of Heathen women, as will the Christian man (monk) from the collectivity of Christian women (nuns), and, last but hardly least, the Superchristian god (superman) from the collectivity of Superchristian angels (subwomen).

6. HEAVEN AND HELL. Heaven is no less private and individual than Hell is public and collective - all the difference between the supermasculine god and superfeminine devils.

7. COMPETITION AND CO-OPERATION. Competition, like collectivism, is feminine, whereas co-operation, like individualism, is masculine. For the competitive mind is rooted in the collective, whereas the co-operative mind is centred in the individual. People compete with others from a collective point-of-view, and co-operate with others from an individual standpoint. The collective no more recognizes individuals than the individual recognizes collectives. One rejects individualism from a collective point-of-view, which is competitive, and transcends collectivism from an individual standpoint, which is co-operative. The transmutation of collectivism devolves in the feminine (from superfeminine to subfeminine via feminine), while the transmutation of individualism evolves in the masculine (from submasculine to supermasculine via masculine).

8. REJECTION OF GOD. Society, like socialism, will always reject God; for God is the supreme individual. High society will reject God from the Devil's point-of-view; low society will reject Him from woman's point-of-view.

9. FROM ALPHA TO OMEGA. From the Devil (of superfeminine personality) to God (in supermasculine universality) - from alpha to omega via the World/Overworld, etc.

10. SUBDEVILS AND SUBGODS. Angels are no less subdevils than beasts are subgods, for neither subwomen nor submen can be other than subdiabolic or subdivine respectively.

CYCLE 21

1. MODES OF FEMALE SALVATION. Women can be saved, noumenally, from superfeminine personality to subfeminine humility, and, phenomenally, from feminine sensuality to feminine chastity, since in the former case they are progressing from Superheathen evil to Superchristian good, whereas in the latter case they are progressing from Heathen evil to Christian good. Thus, in the one case, from an absolute evil to an absolute good ... as germane to noumenal devolution, whilst, in the other case, from relative evil to relative good ... as germane to phenomenal devolution.

2. MODES OF FEMALE DAMNATION. Conversely, women can be damned, noumenally, from subfeminine humility to superfeminine personality, and, phenomenally, from feminine chastity to feminine sensuality, since in the former case they are regressing from Superchristian good to Superheathen evil, whereas in the latter case they are regressing from Christian good to Heathen evil. A regression, in other words, from absolute good to absolute evil and from relative good to relative evil.

3. MODES OF MALE SALVATION. Men can be saved, noumenally, from submasculine emotionality to supermasculine universality, and, phenomenally, from masculine intellectuality to masculine spirituality, since in the former case they are progressing from Superheathen evil to Superchristian good, whereas in the latter case they are progressing from Heathen evil to Christian good. Thus, in the one case, from absolute evil to absolute good ... as germane to noumenal evolution, whilst, in the other case, from relative evil to relative good ... as germane to phenomenal evolution.

4. MODES OF MALE DAMNATION. Conversely, men can be damned, noumenally, from supermasculine universality to submasculine emotionality, and, phenomenally, from masculine spirituality to masculine intellectuality, since in the former case they are regressing from Superchristian good to Superheathen evil, whereas in the latter case they are regressing from Christian good to Heathen evil. A regression, in other words, from absolute good to absolute evil and from relative good to relative evil.

5. COMPARATIVE FEMALE DAMNATION. When we compare the genders, on the other hand, the Christian/Superchristian females are 'damned' vis-à-vis their male counterparts, since the latter exist in a Christian/Superchristian Heaven which is at a masculine/supermasculine remove from feminine/subfeminine Hell.

6. COMPARATIVE MALE DAMNATION. Conversely, the Superheathen/Heathen males are 'damned' vis-à-vis their female counterparts, since the latter exist in a Superheathen/Heathen Hell which, existing at a superfeminine/feminine remove from submasculine/masculine Heaven, has tended to be regarded in a superior, if not heavenly, light.

CYCLE 22

1. HEATHEN/CHRISTIAN MALES. Heathen males are inclined to 'look up' to women, whereas Christian males are disposed to 'look down' upon women - the former damned (cursed by female domination) and the latter saved (from female domination). Damned to the Devil and saved by God, whether relatively (Heathen/Christian) or absolutely (Superheathen/Superchristian).

2. CHRISTIAN SALVATION. The Christian salvation, whether with regard to females (from sensuality to chastity) or males (from intellectuality to spirituality) does not logically lead to the Superchristian salvation, the true salvation (noumenal) of 'Kingdom Come'. One does not save from chastity to humility or, conversely, from spirituality to universality. The person who has accepted Christian salvation will not normally seek an alternative salvation. On the contrary, he/she lives on the phenomenal plane of Christianity and is resigned to it. Christian salvation is effectively an end-in-itself for such a person.

3. VISIONARY AFTERLIFE. Because of its phenomenal limitations, Christianity cannot logically be regarded as the precondition of noumenal salvation in Superchristianity, e.g. Social Transcendentalism. The Omega Point of the Church is not some Superchristian 'Kingdom Come' but the grave, wherein 'Eternity' is achieved on the basis of a visionary afterlife. By and large, the Church is resigned to this personal salvation of the grave, which fulfils rather than threatens its existence.

4. SECOND COMING. Yet the Church also acknowledges the possibility of a Second Coming and, in consequence, 'Kingdom Come', in which there will be a 'resurrection of the Dead' to Eternal Life. In other words something more than the visionary 'resurrection of the Dead' in the grave ... through chemical changes in the brain. It acknowledges the possibility of Eternal Life through the Second Coming, which is nothing less than the prospect of noumenal salvation. Yet how can the phenomenal, viz. Christians, be noumenally saved? Obviously, people who cling to chastity (females) and to spirituality (males) cannot be saved to the noumenal Beyond, since humility is only possible from a Superheathen basis in personality, whilst universality is only possible from a like-basis in emotionality. One saves from noumenal evil to noumenal good, as from phenomenal evil to phenomenal good. Thus Christians cannot be saved to either humility or universality (unlike Superheathens), but only to the intermediate salvation, through the Second Coming, of hallucinogenic enlightenment, which is the only way in which the 'resurrection of the Dead', viz. visionary experience in the grave, can be interpreted from a Superchristian standpoint, the standpoint, as already intimated, of noumenal salvation.

5. INTERMEDIATE SALVATION. Christians can be brought to 'Kingdom Come', but only via the Second Coming, which is to say, on an intermediate basis in between the humility of angelic subfemininity and the universality of divine supermasculinity. Such an intermediate position will be a precondition of the Superchristian noumenal extremes of the Mary Child below (subfeminine) and the Holy Spirit of Heaven above (supermasculine).

CYCLE 23

1. RACIAL TRANSMUTATION. A Christian people who have been saved to synthetic spirituality ... may yet require the assistance of racial transmutation, in order to pass beyond this to the properly noumenal extremes of 'Kingdom Come'.

2. NOUMENAL ROUTE TO SALVATION. For Superheathen peoples, however, the route to Superchristian salvation is more direct, since those who, as superwomen, were given to the devil of personality can be saved to the angel of humility, while those who, as submen, were given to the beast of emotionality can be saved to the god of universality.

3. HEATHEN/SUPERHEATHEN INKLING OF SALVATION. Just as Heathen peoples can know chastity (if female) and spirituality (if male) while remaining predominantly either sensual or intellectual, so Superheathen peoples can know humility (if superfeminine) and universality (if submasculine) while remaining predominantly either optical or emotional.

4. CHRISTIAN/SUPERCHRISTIAN INKLING OF DAMNATION. Conversely, just as Christian peoples can know sensuality (if feminine) and intellectuality (if masculine) while remaining predominantly either chaste or spiritual, so Superchristian peoples can know personality (if subfeminine) and emotionality (if supermasculine) while remaining predominantly either humble or universal.

5. FROM LAST TO FIRST. No people can be absolutely any one thing or another, i.e. one thing or another all the time, but they can certainly be predominantly one thing or another, depending on whether they are Superheathen/Heathen 'born' or Christian/Superchristian 'reborn'. The significant feature about 'Kingdom Come' is that those who, depending on their gender, were predominantly optical or emotional in the Superheathen past will become predominantly universal or humble in the Superchristian future, thereby passing from one noumenal extreme to another ... as Superchristian criteria effect the gradual transmutation of life on Earth from an alpha-stemming to an omega-oriented bias ... thanks to a variety of technological and cultural procedures.

6. SAVED TO ANGELS. To save superwomen from the Clear Light of the Void to the Mary Child of subfeminine humility (eyes lowered or shaded instead of aggressively seductive in naked glare), as devils become angels, and optical immodesty is rejected.

7. SAVED TO GODS. To save submen from Jehovah/Allah/the Father to the Holy Spirit of Heaven in supermasculine universality (calmly one with the air one breathes), as beasts become gods, and emotional agitation is rejected.

CYCLE 24

1. DEVIL/DEMON DICHOTOMY. Just as superwomen can be of the light per se or of lightfire (the fiery core of a light context), so we can distinguish the one from the other on the basis of a devil/demon dichotomy, the former genuinely superfeminine and the latter quasi-submasculine. Generally speaking, I have tended, in the past, to characterize such a distinction in terms of a Hindu/Buddhist analogy, equating the superfeminine per se with black-and-white photography, and the quasi-submasculine 'bovaryization' of the superfeminine with colour photography.

2. BEAST/WARRIOR DICHOTOMY. Similarly, just as a subman can be of the fire per se or of firelight (the light-aside of a fiery context), so we can distinguish the one from the other on the basis of a beast/warrior dichotomy, the former genuinely submasculine and the latter quasi-superfeminine. Generally speaking, I have tended, in the past, to characterize such a distinction in terms of a Satanic/Judaic analogy, equating the submasculine per se with colour film and the quasi-superfeminine 'bovaryization' of the submasculine with black-and-white film.

3. DEMON/WARRIOR DISTINCTION. It could be said that whereas the demon 'comes on' to the beast, the warrior 'sucks up' to the devil.

4. COMPARATIVE SUPERHEATHEN STANDINGS. The beast is subdivine and the warrior quasi-superdiabolic, whereas the demon is quasi-subdivine and the devil ... superdiabolic.

5. COMPARATIVE STANDINGS OF ANGELS TO DEVILS. Compared to devils, angels are subdiabolic, but it makes things easier to regard them simply as angelic vis-à-vis the Devil per se.

6. COMPARATIVE STANDINGS OF BEASTS TO GODS. Likewise, compared to gods, beasts are subdivine, but it makes things easier to regard them simply as bestial vis-à-vis God per se.

CYCLE 25

1. SUPREME BEING. What people have taken for God, namely the Judaic and/or Christian 'Creator', is really subdivine and therefore no more than bestial. For God is the supreme (level of) willing that, as an air-focused meditation technique, makes possible the supreme (level of) being, which is Heaven. God/Heaven has nothing whatsoever to do with a 'Creator', least of all a 'Creator of the Universe', and everything to do with an ultimate level of willing/being.

2. ABSOLUTE CONTRAST. This ultimate level of willing/being, of positive power/glory, is the Holy Spirit of Heaven, which contrasts absolutely with the Clear Light of the Void, the primal level of being/willing, in negative glory/power. Such an absolute contrast is nothing less than one between superfeminine primacy and supermasculine supremacy, or, in simple terms, Hell/the Devil and God/Heaven.

3. COMPLEMENTARY OPPOSITES. There is obviously a sense in which submen are subhuman and supermen no less superhuman, but, equally, one should remember that submen and superwomen are complementary, as are supermen and subwomen - the former in Superheathen terms and the latter within a Superchristian framework.

CYCLE 26

1. ETHNIC CORRELATIONS VIS-À-VIS THE CHRISTIAN AFTERLIFE. The possibility of all corpses being subject to a visionary afterlife in the grave, irrespective of whether they had formerly lived as Heathens or Christians, must be greater than the converse. For, unless their brains had been removed prior to burial, they would surely be exposed to chemical changes in the brain and thus be subliminally conscious, in an otherworldly manner, of what that meant. Where they would differ, however, would be in regard to the extent to which these chemical changes were purely visionary or subject, on the other hand, to the subversive intrusion, from a visionary standpoint, of either intellectual, emotional, or sensual overtones. Now I hold that where the corpse of a devout Christian, a lifelong Catholic, would be the most likely to experience pure visions, the corpse of a Heathen, or Protestant, would be more likely to experience impure visions, which is to say, visions coloured by either subliminal thoughts, emotions, or feelings of a sensual nature, depending on his psychic bias and, in some correlative sense, denominational past. For it is my belief that where the Catholic brain will be quasi-spiritual by dint of Catholicism's emphasis on prayer, the Puritan brain will be intellectual by dint of Puritanism's emphasis on writing (letters, sermons, epistles with regard to the New Testament, etc.), the Presbyterian brain will be quasi-emotional by dint of Presbyterianism's emphasis on reading (especially from the Old Testament, with its poetic psalms), and the Anglican brain will be quasi-sensual by dint of Anglicanism's emphasis on speech (as with regard to the Eucharist). Doubtless other factors, both hereditary and environmental, also play a part in the conditioning of any given brain towards the likelihood of a particular posthumous bias, but, whatever the reasons, there can be little doubt that the part played by ethnicity in one's posthumous fate is significant, and that, as one had lived, so shall one 'live again', if only for the duration of one's death (which is to say, until extensive decomposition of the brain puts an end to the Afterlife and reduces the corpse to a skeleton).

2. SPIRITUALITY OF THE GRAVE. Christianity offers one - meaning principally men - the 'peace that surpasses understanding', or the spirituality, ultimately, of the grave, which is not only beyond intellectuality per se but, more appositely, beyond the quasi-spiritual 'bovaryization' of the intellect through prayer, and hence the final mode of 'understanding' prior to a visionary 'peace'. But that is all that Christianity, and by implication Christ, can offer one.

3. SUPERCRISTIAN GOOD. For something more, for something which is truly of ultimate significance, one must turn to the Second Coming and/or True World Messiah, who would rather speak of the calmness that surpasses emotionality (not to mention, for females, the humility that surpasses personality), and thus of true salvation, which is less a substitution of phenomenal grace for phenomenal sin ... than a substitution of noumenal grace for noumenal sin, a conversion, in short, from absolute sin in Superheathen evil to absolute grace in Superchristian good, the goodness of 'Kingdom Come', which will also embrace the intermediate goodness of hallucinogenic enlightenment for Christians who opt for Superchristian salvation ... through the Second Coming, in order that they may achieve a synthetic spirituality as a precondition of subsequent humble and/or universal grace as and when the time is adjudged ripe.

4. MESSIANIC RELATIVITY. He who is Second Coming to Christians, meaning principally Catholics, may well be True World Messiah to Superheathens, or those who, whether Hindus/Buddhists, Judaists/Satanists, or Islamics/Mohammedans, can be saved more directly from absolute sin to absolute grace, thereby passing either from personality to humility (if female) or from emotionality to universality (if male).

CYCLE 27

1. LIGHT/FIRE DISTINCTIONS. For me, there is a sort of superfeminine/submasculine distinction, analogous to that between the light and the fire, devil and beast, between Hindus and Buddhists, Judaists and Satanists, and Islamic Fundamentalists and Mohammedans, as though the first in each pair primarily related to different manifestations of the Light (stellar, solar, and bloody respectively), whereas the second in each pair primarily related to different manifestations of the Fire (stellar, solar, and cardiac respectively).

2. BLOCKING-DEVICE REDUCTION. The only thing that will really guarantee a 'rebirth', or transmutation from absolute sin to absolute grace, in the future ... will be the development and siting in space of large blocking devices, or 'solar panels', such that will progressively reduce the sun's influence and thus permit people to be predominantly omega-orientated rather than, as before, alpha-stemming in their moral integrities.

3. EXCEPTION TO THE RULE. Thus, for the first time, there will be more supermasculine calm for men than submasculine emotion, more subfeminine humility for women than superfeminine personality. The alpha will become the exception to the rule, the shadow side of the moral psyche, in which gods and angels will have supplanted beasts and devils. Even those who, as former Christians, had opted for the 'resurrection of the Dead' through hallucinogenic enlightenment, would be as saintly spirituals to spiritual saints, leading a superior form of spiritual life to what they would have known as Christians, prayerfully waiting upon the grave. And even that will, in due course, be superseded by properly divine and angelic extremes ... as racial and cultural transmutation, voluntarily entered into, bring the 'phenomenal' to a genuinely noumenal salvation.

4. RACIAL GENERALIZATIONS. Racial transmutations for the Irish cannot be the same as those for the British, since the Irish are a predominantly Catholic and thus Christian people, whereas the British are a predominantly Protestant and thus Heathen people, for whom Christianity is, by and large, a lost cause. Hence whereas the Irish will ultimately require a pattern of racial transmutation in keeping with their omega-oriented Christian traditions, the British can only be transmuted backwards, as it were, in terms of Superheathen cultural influence, so that, eventually, they or, more correctly, their descendants ... will be in a position, as effective Superheathens, to be directly saved to 'Kingdom Come' at both universal and humble extremes, rather than have to pass through an hallucinogenic salvation ... like, presumably, the Christic Irish. My personal view is that, because of their contrary moral biases traditionally, caucasoid Asians and Blacks are more suited to Britain, but mongoloid Asians and Arabs more suited to Ireland. This is of course to generalize. But I do not think I can be far wrong, since caucasoid Asians and Blacks are by and large peoples of the light, the former externally (through Clear-Light-based vacuous meditation) and the latter internally (through, for example, narcotic drugs), whereas mongoloid Asians and Arabs are by and large peoples of the air, the former internally (through Tao-based airy meditation) and the latter externally (through, for example, air-conditioning devices like electric fans).

5. NECESSITY OF RACIAL INTERBREEDING. Certainly, one cannot ignore race in its relationship to culture and, beyond that, to morality. Only a fool would pretend that racial transmutation was of no consequence to historical and moral progress! For one thing, it dilutes the blood, and thus precludes the kind of strength-affirming Paganism that tends to characterize those peoples overly enamoured of 'racial purity'. For another thing, it breaks down national barriers and tends to encourage a universal perspective in people which transcends race. Thirdly, it helps to quicken the slow and even, in some respects, to slow the quick, bringing disparate cultures together. Fourthly, it breaks down prejudice, since racial (and thus sexual) exclusiveness is a major cause of prejudice, which can only be eliminated through interbreeding. In short, the more cross-fertilization there is, the more will people come together into one universal family of brotherly (and sisterly) love. Difference is conflict. Similarity is peace - the peace of divine calm above and of angelic humility below.

CYCLE 28

1. APPEARANCE AND ESSENCE. The superwoman is the most external/centrifugal of persons, whereas the superman is the most internal/centripetal of persons. Appearance and essence, Devil and God.

2. CONTRARY MODES OF GENDER DOMINATION. Men dominate women physically, through sex, but women dominate men metaphysically, as personality rides-out on the back of sensuality, and man is constrained, as submasculine beast, to the Devil.

3. PARADOXICAL CHRISTIANS. One wonders what business women can have in the 'House of Christ', since they are fundamentally creatures of the World, if not also of the Devil. But, then again, women can be converted from sensuality to chastity, becoming less Heathen and more Christian.

4. INTERDEPENDENT SALVATIONS. Salvation is not just for men, neither phenomenally nor noumenally, but is also for women, since the rejection of sin by men cannot last unless women also reject it, thereby passing to either Christian (phenomenal) or Superchristian (noumenal) grace. A sinful woman will always be a threat to a graceful man.

CYCLE 29

1. PRECURSORS OF PHOTOS. Drawings and paintings are, in effect, the precursors of monochromatic photos and colour photos respectively; which is to say, drawings and paintings are metaphysically aligned with the stellar in both its primary (light) and secondary (lightfire) manifestations, and are accordingly correlative of diabolic and demonic alternatives.

2. METAPHYSICAL RELATIONSHIP OF DRAWINGS TO PAINTINGS. One could argue that whereas drawings are, like black-and-white photos, superfeminine, paintings, like colour photos, are quasi-submasculine. Hence drawings stand to paintings as devils to demons, with, religiously, Hindu- and Buddhist-like implications ... as between the Clear Light of the Void (Space) and, for want of a better term, the Clear Fire of the Void, this latter the fiery core of a stellar star.

3. SUPERNATURAL VISIONS. Even older than drawings and paintings are sculptures and stained-glass windows, while more ancient again, though of analogous import, are supernatural visions, whether primary, and monochromatic, or secondary, and polychromatic. Yet such visions would be no better than diabolic (if monochromatic) and demonic (if polychromatic), since appertaining to pre-Judaic levels of spirituality, which have their basis in a negatively superconscious part of the psyche correlating with 'cosmic consciousness'.

4. SUBCONSCIOUS DREAMS. By contrast to supernatural visions, dreams would correspond to the subconscious, an altogether more solar-like part of the psyche with Judaic implications ... such as would suggest that whereas monochromatic dreams were Jehovah-like, polychromatic dreams have a Satanic correlation which more accords with the Clear Fire of Time than with, say, the Clear Light of Time, or the quasi-superfeminine light-aside, in this latter instance, to properly submasculine fire. Thus while colour dreams would correlate with the subdivine beast, their black-and-white counterparts would suggest to this thinker the likelihood of a warrior correlation, the former Davidian and the latter Mosaic. Like colour films vis-à-vis black-and-white films, colour dreams are more (sub)masculine than black-and-white ones, but both alike are naturalistic as opposed to idealistic ... unlike, by contrast, visions and photos.

5. MOLECULAR INTERMEDIARY. Also naturalistic in this solar-like sense of a Judaic/Communist plane, are carnivals and pageants, and it seems to me that whereas carnivals correlate with the quasi-superfeminine on account of their overly spectacular and therefore light-affirming nature, pageants have a submasculine correlation more Satanic (or Marxist) than Jehovahesque (or Leninist). Yet both of these would contrast not with visions, as do dreams, but with sculptures/stained-glass windows and drawings/paintings. In fact, I would argue for a distinction between carnivals/pageants and, further, parades/festivals, contending that the former would more exactly parallel sculptures/stained-glass windows and the latter ... drawings/paintings, as we move through the relative (molecular) towards a return to the absolute (elemental) in the form of a filmic antithesis, in both black-and-white and colour, to dreams, this latter effectively communistic where dreams would be Judaic, just as photos, their noumenal counterpart, are effectively fascistic where visions would be Hindu.

6. STELLAR/SOLAR PLANES. Certainly it helps to distinguish the alpha elemental from the omega or, rather, super-alpha elemental ... on the basis of a Hindu/Fascist distinction (subdivisible between primary and secondary options) where the stellar plane is concerned, reserving for the solar one underneath (also subdivisible between primary and secondary options) a Judaic/Communist distinction. Doubtless the molecular realms in between are rather more Christian and Parliamentary, or Catholic/Monarchist and Protestant/Liberal respectively, than Judaic/Communist or Hindu/Fascist, and I would hold that whereas carnivals/pageants are broadly monarchist and parades/festivals no less broadly liberal, sculptures/stained-glass windows are Catholic and drawings/paintings effectively Protestant, thereby aligning, relative to their molecular status, Monarchism and Liberalism with Judaism and Communism, but Catholicism and Protestantism with Hinduism and Fascism, so that we can speak of a progression or, more correctly in regard to these alpha parallels, regression ... from Judaism to Monarchism on the one hand, and from Liberalism to Communism on the other, that of the submasculine, while reserving for the superfeminine spectrum, so to speak, a devolutionary regression from Hinduism to Catholicism on the one hand, and from Protestantism to Fascism on the other hand.

7. FULL GAMUT. The 'Fascism' of photography vis-à-vis the 'Communism' of film. A contemporary Superheathen parallel to the 'Hinduism' of visions and the 'Judaism' of dreams. Likewise, intermediate between these elemental alpha-stemming extremes, one could speak of the 'Catholicism' of sculptures/stained-glass windows vis-à-vis the 'Monarchism' of carnivals/pageants on the one hand, but the 'Protestantism' of drawings/paintings vis-à-vis the 'Liberalism' of parades/festivals on the other hand.

CYCLE 30

1. WORLDLY PLANE. Theatre differs from the netherworldly plane of dreams - carnivals/pageants - parades/festivals - films ... as a worldly art form having its basis not in acting but in speech. For although in practice acting and speaking tend to overlap, the former is more germane to emotionality and the latter to sensuality, which is nothing short of a submasculine/feminine distinction, as relevant to the planes in question.

2. NOCTURNAL 'DRAMA'. Wet dreams are the 'theatre' of sleep.

3. THEATRE. I would argue that, being a worldly art form, theatre is less Catholic or Protestant than ... royalist or republican, not to mention socialist or, at any rate, social at the television-play extreme and personal at the contrary extreme ... of wet dreams.

4. DRAMATIC DISTINCTIONS. By and large, I would argue for a tragedy/comedy distinction between 'royalist' and 'republican' drama, the sort of distinction which is arguably rather more tragic and comic at the 'personal' and 'social' extremes of wet dreams and television plays!

CYCLE 31

1. UNIVERSAL MAN. The type of the 'universal man' is the furthest removed of human beings from the Universe, since he relates not to personality (in the mystical alpha) but to universality (in the gnostical omega), and is accordingly of an extreme evolutionary character.

2. MORAL TRANSVALUATION. When people come to understand my work, they will realize that Satan is as preferable to Jehovah as ... David to Moses, the beast (or shepherd boy) to the warrior (or Egyptian prince). For the beast is properly submasculine, and hence subdivine, whereas the warrior is quasi-superfeminine, and hence quasi-superdiabolic, which is to say, nearer to the Devil per se, the devil of cosmic light.

3. PARALLEL 'SELL OUT'. Likewise, they will realize that Mohammed is as preferable to Allah as ... the heart to the blood, the 'fiery core' to its 'light-aside', since Islam (Shi'ite) took the same road as Judaism in deferring, through upper-class will, to the cosmic light of Hindu primacy, and such a road smacks of a 'sell out' to the Devil, the 'sell out' in this case being to value blood above the heart, so that Allah ranks above Mohammed in much the same way that Jehovah ranks above Satan (or Moses above David) in Judaism, which is less rooted, fundamentally, in the alpha-most region of the 'Kingdom Within', viz. heart/blood, than ... naturalistically, in the omega-most region of the 'Kingdom Without', wherein sunlight takes moral precedence over sunheat/fire in the Satanic core.

4. DAVID AND GOLIATH. David was a beast, or shepherd boy, who 'got lucky' against the demon named Goliath who 'came on' to him from a contrary realm, the realm, we may well believe, of Clear-Light primacy, or bona fide philistinism.

CYCLE 32

1. RELATIONSHIP OF EARTH TO MOON. Just as the sun in some sense stands in an omega relationship to the Cosmos, so, by contrast, the earth stands in an alpha relationship to the moon, since, like the Cosmos, the earth is basically feminine, whereas the moon has a masculine correlation deriving from its materialistic essence.

2. RELATIONSHIP OF ANGLICANISM TO PURITANISM. Yet this alpha/omega dichotomy between the earth and the moon does not, contrary to superficial appearances, translate into a Catholic/Protestant polarity. On the contrary, Protestantism is itself divisible in such a fashion, with Anglicanism as the denomination which is most of the World and Puritanism as the denomination which has a lunar and thus, by implication, purgatorial correlation. Thus Anglicanism and Puritanism form a sort of alpha/omega polarity relative to Protestantism, with Presbyterianism taking a pseudo-netherworldly position as the denomination which is closest to the sun without, however, being of the sun (like Judaism), since Protestantism tends, like Christianity in general, to be more lunar than solar or stellar, with a trinity which is correspondingly more cerebral/intellectual than soulful or spiritual. Hence even the Father is less genuinely fundamentalist/naturalist than pseudo-fundamentalist, having His basis in neither the blood nor the sun but the emotional aspect of the brain, which is to the left, as it were, of its properly intellectual aspect, like Presbyterianism to the left of Puritanism, the Father to the left of the Son, Rugby League to the left of Rugby Union or even, in political terms, the Liberals to the left of the Conservatives.

3. CATHOLIC DENOMINATIONS. Catholicism also has its alpha and omega, or feminine and masculine poles, with Eastern Orthodoxy broadly reflective of the alpha and Roman Catholicism of the omega, as between the Blessed Virgin and the Holy Ghost. It also, of course, has an intermediate denomination/deity, which is rather akin to the Celtic Church traditionally, and which may be identified with the Christ Child, the deity most correlative, so I maintain, with a quasi-spiritual 'bovaryization' of the intellect through prayer, since aptly symbolizing the interiorization of the intellect contrary to any adult predilections for writing, reading, or speaking. For it is this quasi-spiritual form of intellectuality, necessarily thoughtful, which most prepares the psyche for the grave, and thus for the 'visionary afterlife' which is properly spiritual - the spirituality, in short, of the Holy Ghost.

4. MORAL JUDGEMENT. So morally ignorant and un-Christian was the twentieth century, that people voluntarily opted for cremation rather than burial, so accustomed were they to a light-based and cinema/television-conditioned lifestyle closer, in effect, to the fiery alpha than to the spiritual omega. Hence they willingly agreed to have their corpse reduced to a pile of smouldering ashes rather than suffer a spiritual afterlife in the grave. They were not even Heathen (Protestant), but effectively Superheathen, for whom there was no afterlife (as I have defined it both here and elsewhere), but simply death, and thus a complete shutdown of psychic activity. And so they wished to have their corpse disposed of as quickly as possible. Yet cremation is, in some sense, a moral judgement, whereby instead of going straight to Heaven (in the narrowly Christian sense of posthumous 'visionary' experience in the grave) ones goes if not straight ... then presently to Hell or, at any rate, to a fiery Subheaven which is closer to the Satanic beast. Thus do they 'meet their Maker'!

CYCLE 33

1. CEREBRAL CORE AND ASIDE. In the more or less Protestant context of the Father and the Son (Christ), the Father takes precedence over the Son in Presbyterianism, but the Son takes precedence over the Father in Puritanism, given the emotional/intellectual distinctions which exist between the two denominations. Now if, for the sake of clarification, we identify the Father with the emotional aspect of the brain and Christ with its properly intellectual aspect, it soon becomes evident that the emotional brain corresponds to the core of the context, necessarily cerebral, in question, since the core is everywhere fiery compared to the light-aside, as in the solar and cardiac contexts already investigated, and the emotional brain, or emotional aspect thereof, is nothing if not a fiery core whose light-aside corresponds to what is commonly called the intellect. Thus Christ stands to the Father pretty much as Allah to Mohammed or Jehovah to Satan - that is to say, as the light-aside to a fiery core. Such a light, necessarily intellectual, would not exist were it not for the Father, Whose emotional essence corresponds to the fiery core of the brain. Neither, we may believe, would blood exist without the heart, or sunlight without the sun. Nevertheless, the fact that Christ takes precedence over the Father in Puritanism would suggest to me that Puritanism followed both Islam and Judaism in deferring to Clear-Light primacy by attaching more importance to the light-aside of its particular context than to the fiery core itself, thus putting Christ on a par with Allah and Jehovah ... as the primary deity of Protestantism.

2. UNTRANSVALUATED DEFERENCE. Yet if the light-aside of both the solar and cardiac contexts, viz. sunlight and blood, is quasi-superfeminine compared to the submasculinity of the fiery core, viz. sunfire and heart, then the light-aside of the cerebral context, viz. intellect, can only be quasi-superfeminine compared to the fiery core, viz. brain emotionality, of that context, which is arguably submasculine. Thus Protestantism would be guilty of the same moral error as was earlier committed by both Judaism and Islam ... in ascribing more significance to the light-aside of their respective contexts than to the core itself. Puritanism would rank with Islam and Judaism against Presbyterianism, Mohammedanism (Sunni Moslem), and Satanism, or those sects in which the core takes precedence over the aside. For in siding with the light-aside, in this case intellectual, at the expense of the fiery core, one is effectively placing the Devil above God, since such a procedure attests to an untransvaluated deference to the Clear Light, the diabolic primacy of which takes precedence over the Clear Fire of the Void ... as Hinduism over Buddhism, or monochromatic visions over polychromatic ones. Even the negative core of a stellar star, the Clear Fire of the Void, would be less diabolical than the fierce light which radiates from it as the Clear Light of the Void, and we may believe that whereas the light is primary and thus superfeminine, the lightfire, or negative core of a stellar star, is secondary and thus quasi-submasculine, which is to say, demonic rather than diabolic, a compacted entity which, existing in a direct relationship to the Void, serves to glorify light rather than to generate heat.

3. MALE AND FEMALE BRAINS. With regard to the above, one might contrast the female brain with the male brain, the latter of which is not only larger than the former but, existing independently of a physical void (the womb), is primarily a generator of heat (emotions) rather than light (personality), and thus stands closer to the solar sun than to the stellar cosmos.

CYCLE 34

1. STELLAR CONTRAST. To contrast the Clear Light of the Void with the Clear Fire of the Void ... as one would contrast Hinduism with Buddhism or Krishna with Buddha - the latter merely the heat-aside of the former.

2. SOLAR CONTRAST. Conversely, to contrast the Clear Fire of Time with the Clear Light of Time ... as one would contrast Satanism with Judaism or Satan with Jehovah - the latter merely the light-aside of the former.

3. STELLAR/SOLAR COINS. No less than Krishna and Buddha are two sides of the same (idealist-stellar) coin, so Satan and Jehovah are two sides of the same (naturalist-solar) coin.

4. IDEALIST/NATURALIST DISTINCTIONS. A modern equivalent of the above 'coins', or dichotomies, would be Fascism (light-primal) and Nazism (heat-secondary) with regard to idealism, but Communism (heat-primal) and Bolshevism (light-secondary) with regard to naturalism, the cultural parallel having less to do with visions and dreams than with photos and films, photos being no less idealistic than films are naturalistic.

5. FILM NATURALISM VIS-À-VIS PHOTOGRAPHIC IDEALISM. Film actors/producers are all somehow communistic in their naturalist stance before life, a stance no less contrary to the idealism of photography than the Judaic/Satanic essence of dream naturalism could be regarded as being contrary to the visionary idealism of Hinduism/Buddhism.

CYCLE 35

1. SCOOTERS AND MOPEDS. Whereas the Fascist/Nazi dichotomy within modern idealism would translate into a transportational distinction between, say, Lambretta-type streamlined scooters and Vespa-type bubble-panel and/or plain scooters, the Communist/Bolshevik, or Marxist/Leninist, dichotomy within modern naturalism would just as credibly translate into a transportational distinction between, say, fixed-pedal plain mopeds and a more streamlined type of retractable-pedal moped. For scooters stand to mopeds as idealism to naturalism, the stellar to the solar, or, in political parlance, Fascism to Communism.

2. MOTORBIKES AND TRIKES. By contrast to mopeds, motorbikes are rather more fundamentalist, and thus Neo-Islamic and/or Vampiresque in their correlation, due in large part to engine and panelling, with heart and blood, as though they stood in an antithetical relationship to mopeds ... as two-wheeled vehicles owing more, by dint of the absence of pedals, to the 'Kingdom Within' at its alpha-most level than to the 'Kingdom Without' at its omega-most level. In this respect, they are probably the fundamentalist counterpart to trikes, which must surely stand in an antithetical relationship to scooters - namely, as transcendentalist three-wheeled vehicles owing more to the spirit than to the soul, and thus standing closer, in a metaphysical manner-of-speaking, to the lungs/air than to the heart/blood, the avoidance of a petrol engine being of especial significance in their transcendence not only of the heart but, owing to the engine's use of petrol, the blood as well, which must surely rank as an additional factor to streamlining in the identification of motorbikes with the blood, an identification which, in the 'Kingdom-Without' contexts of scooters and mopeds, would translate into light and fire respectively. Hence a stellar/spiritual antithesis between scooters and trikes would be paralleled, on the next spectrum down, by a solar/soulful antithesis between mopeds and motorbikes.

3. OPEN-TOPPED AND ENCLOSED CARS. Doubtless, one could distinguish, on a like-alpha/omega basis, between open-topped cars and enclosed cars on the next spectrum down, the lunar/intellectual one, so to speak, and I would argue that whereas mopeds and motorbikes constitute a naturalist/fundamentalist antithesis, open-topped and enclosed cars are constitutive of a materialist/nonconformist one.

4. BUSES AND COACHES. Likewise, on the bottom spectrum ... of worldly mundaneness, I would argue for a planar/sensual antithesis between, for example, single-decker buses/coaches and double-decker buses/coaches, contending that whereas the former were realistic and alpha-stemming, the latter are humanistic and omega-orientated.

5. VANS AND LORRIES. Obviously a similar dichotomy between open-topped vans/lorries and enclosed vans/lorries would also have to be allowed for, and it could well transpire that vans/lorries are intermediate between cars above and buses below ... rather than either strictly materialist/nonconformist or realist/humanist.

CYCLE 36

1. SUBDIVISIONS OF THE BRAIN/MIND. I used to think that the fourfold physiological subdivisions of the brain to which my philosophy was especially partial, viz. backbrain, right midbrain, left midbrain, and forebrain, should be exactly correlated with psychological subdivisions of the mind, viz. subconscious, unconscious, conscious, and superconscious, so that one would have a physiological/psychological pairing as follows: backbrain/subconscious, right midbrain/unconscious, left midbrain/conscious, and forebrain/superconscious. These days, however, I would consider such pairings too facile, even though I am still very much partial to subdivisions in both physiological and psychological contexts. For it seems to me that, in light of my recent contentions relating to the different kinds or stages of idealism and naturalism, not to mention realism and materialism (about which more in a moment), one should allow for the notion of, say, superconscious mind in all four subdivisions of the brain, so that the progression or, rather, devolutionary regression of idealism from visions to photos via sculptures/stained-glass windows and drawings/paintings ... follows a superconscious course, necessarily negative vis-à-vis the alpha-stemming constitution of idealism, through all four physiological subdivisions of the overall brain.

2. NEGATIVE SUPERCONSCIOUS MIND. Thus visions (both monochromatic and polychromatic) as germane to negative superconscious mind in the backbrain; sculptures/stained-glass windows as germane to negative superconscious mind in the right midbrain; drawings/paintings as germane to negative superconscious mind in the left midbrain; and photos as germane to negative superconscious mind in the forebrain. Consequently, it could be argued that not only does negative superconsciousness stretch through all four subdivisions of the brain, but that, as we pass from one to another such subdivision, largely though not exclusively on the basis of a devolutionary regression, the cultural manifestations of superconscious mind change accordingly, as outlined above.

3. NEGATIVE SUBCONSCIOUS MIND. Having briefly dealt with the negative, or alpha-stemming, superconscious, let us now concentrate on its subconscious counterpart, the mode of mind most correlative, so I shall contend, with naturalism, and thus advance the theory that the negative subconscious likewise stretches through all four subdivisions of the brain, beginning with dreams and ending, as before, with films. Thus dreams (both monochromatic and polychromatic) as germane to negative subconscious mind in the backbrain; carnivals/pageants as germane to negative subconscious mind in the right midbrain; parades/festivals as germane to negative subconscious mind in the left midbrain; and films as germane to negative subconscious mind in the forebrain. As before, I shall argue that negative subconsciousness in the forebrain is the most devolved form of the subconscious, a form antithetical to its backbrain counterpart, wherein subconsciousness is most (rather than least) subconscious.

4. NEGATIVE UNCONSCIOUS MIND. Likewise, I shall argue that wet dreams are germane to negative unconscious mind in the backbrain; that royalist drama (tragic) is germane to negative unconscious mind in the right midbrain; that republican drama (comic) is germane to negative unconscious mind in the left midbrain; and that television drama is germane to negative unconscious mind in the forebrain, this latter the most devolved, and therefore least unconscious, form of dramatic unconsciousness.

5. NEGATIVE CONSCIOUS MIND. Before I proceed from realism, as above, to materialism, I should point out that the principal cultural manifestations of this spectrum of mind (conscious) are literary, and that literature can be subdivided, no less than theatre, along lines correlating with our fourfold physiological subdivisions of the brain. Such subdivisions would, I believe, be as follows: poetry, short stories, novels, and philosophy, and I shall argue for a correlation between poetry and the backbrain, short stories and the right midbrain, novels and the left midbrain, and philosophy and the forebrain. Thus poetry as germane to negative conscious mind in the backbrain; short stories as germane to negative conscious mind in the right midbrain; novels as germane to negative conscious mind in the left midbrain; and philosophy as germane to negative conscious mind in the forebrain. A devolutionary regression, as before, would therefore place poetry in the alpha-most subdivision of the brain as the least devolved form of negative consciousness, and philosophy in the alpha-least subdivision of the brain as the most devolved form of negative consciousness, a form which was no less noumenally beyond short stories/novels ... than poetry is noumenally behind them, so to speak. For, of course, the backbrain/forebrain subdivisions of the overall brain are here, with regard to negative conscious mind, no less elemental than the right-midbrain/left-midbrain subdivisions of it molecular. And what applies to the conscious in its alpha-stemming manifestations applies no less to the superconscious, the subconscious, and the unconscious, as already discussed.

CYCLE 37

1. POSITIVE MIND. Where there is negative mind there is always the possibility of positive mind, whether with regard to the superconscious, the subconscious, the conscious, or the unconscious, and what has been argued of negative mind can just as logically be argued of its positive, or omega-oriented, antithesis - namely, that any given manifestation of it is to be found in all four subdivisions of the brain ... from the backbrain to the forebrain via the right and left midbrains.

2. DEVOLUTIONARY/EVOLUTIONARY DISTINCTION. The real distinction between negative and positive mind will be that whereas the former is devolutionary, the latter is evolutionary, since the one is symptomatic of a regression from particle primacy, while the other is symptomatic of a progression towards wavicle supremacy. Thus whereas negative mind becomes regressively less idealistic or naturalistic or materialistic or realistic ... the more it devolves from alpha primacy, positive mind becomes progressively more transcendentalist or fundamentalist or nonconformist or humanist ... the more it evolves towards omega supremacy. Now this applies to all manifestations of negative/positive mind, from the superconscious and subconscious at the noumenal top, so to speak, to the conscious and unconscious at the phenomenal bottom.

3. DIVERGENCE AND CONVERGENCE. The alpha-stemming manifestations of mind (negative) are generally characterized by a certain distancing from the experiencer, since they tend to happen to him, whereas the omega-oriented manifestations of mind (positive) are more directly experienced as manifestations of a personal commitment on the part of their practitioner. There is, furthermore, the suggestion of a scientific/religious distinction between the two orders of mind, since negative mind expresses a divergence from self or, more correctly, not-self, whereas positive mind expresses or, more correctly, impresses a convergence towards self, a suggestion complicated by the fact that both the not-self and the self are divisible between noumenal and phenomenal manifestations.

4. EXPRESSION AND IMPRESSION. Hence whereas negative superconscious mind expresses negative being in idealism, positive superconscious mind impresses positive being in transcendentalism. Likewise, whereas negative subconscious mind expresses negative doing in naturalism, positive subconscious mind impresses positive doing in fundamentalism. Similarly, whereas negative conscious mind expresses negative taking in materialism, positive conscious mind impresses positive taking in nonconformism. And, finally, whereas negative unconscious mind expresses negative giving in realism, positive unconscious mind impresses positive giving in humanism.

5. EXPLOSIVE AND IMPLOSIVE. The expression of negative being, doing, taking, and giving is explosive, whereas the impression of positive being, doing, taking, and giving is implosive. The particle alpha explodes centrifugally, the wavicle omega implodes centripetally. The explosion of negative mind into particles expresses the negative being, doing, taking, or giving of the not-self, whereas the implosion of positive mind into wavicles impresses the positive being, doing, taking, and giving of the self.

CYCLE 38

1. THE SELF. What, then, is the self in both its phenomenal and noumenal forms? Clearly, the opposite of the not-self ... as described earlier in relation, for example, to visions, dreams, poetry, and wet dreams at the alpha-most points of their respective psychological spectra. It does not happen to one as negative being, doing, etc., but is something one directly invests in oneself. It is not visionary but spiritual, not emotional but soulful, not intellectual but devotional, not sensual but graceful. It is religious (in the best sense of that word), musical, prayerful, and choreographic. It is true or strong or knowledgeable or beautiful. It is not illusory or weak or ignorant or ugly. It is good, not evil! It is reborn, not once-born!

2. NEGATIVE AND POSITIVE ORDERS OF WILL. It is the will of negative mind to diverge from negative being, doing, taking, and giving, but the will of positive mind to converge towards positive being, doing, taking, and giving. For the will that is negative is an expression of power with regard to the explosive nature of the not-self, whereas the will that is positive is an impression of power with regard to the implosive nature of the self.

3. OBJECTIVE/SUBJECTIVE DISTINCTIONS. Before I proceed further, I should like to clarify the distinction between the self/not-self not simply on the basis of a noumenal/phenomenal dichotomy, but in terms, moreover, of the objective and the subjective, so that we can distinguish not only between, say, the noumenal self and the phenomenal self, but also, and more specifically, between the objective noumenal self, or heart, and the subjective noumenal self, or lungs, on the one hand, and between the objective phenomenal self, or sex organs, and the subjective phenomenal self, or brain, on the other hand. Thus will we do justice to the four levels of self, which exist in a contrary relationship to the four levels of not-self, viz. the objective noumenal not-self of the eyes, the subjective noumenal not-self of the ears, the objective phenomenal not-self of the tongue, and the subjective phenomenal not-self of the flesh, or, in other words, the senses of sight, hearing, tasting, and touching. The sense of smell is also, in some degree, connected to taste, although the nose is more generally a filter and channel for the passage of air into the lungs, and is accordingly of a function which brings it closer to the subjective noumenal self, wherein sensuality is transcended.

4. CRUDE AND FINE. All sensuality is effectively crude, by dint of its association with the not-self, whether noumenally or phenomenally, objectively or subjectively. In this respect, it contrasts with the fineness of that which one would associate with the self, whether noumenally or phenomenally, objectively or subjectively.

5. PRIMARY AND SECONDARY. The subjective noumenal/phenomenal self is no more exclusively subjective ... than the objective phenomenal/noumenal self exclusively objective. On the contrary, it is primarily and, as it were, predominantly subjective. Hence the lungs are primarily about breathing-in (subjective) and only secondarily about breathing-out (objective), whereas the heart is primarily about pumping-out (objective) and only secondarily about pumping-in (subjective).

6. PSYCHCO-PHYSICAL CORRELATIONS. It should be possible to maintain that whereas negative mind is associated with the not-selves, positive mind has associations, by contrast, with the selves, both noumenal/phenomenal and objective/subjective. Now it seems to me that the division of mind into superconscious, subconscious, conscious, and unconscious aspects enables us to infer that each subdivision will also be associated with a particular sense/organ, irrespective of to which subdivision of the overall brain it may appertain. Hence it should be feasible to contend that the negative superconscious, for example, will always be associated, in some degree, with the eyes, irrespective of whether with regard to the backbrain, the right midbrain, the left midbrain, or the forebrain, whereas the positive superconscious will always be associated with the lungs, whether with regard to one or another of the above-mentioned subdivisions of the overall brain. Likewise, while the negative subconscious will be associated with the ears, its positive counterpart will have associations with the heart. Similarly, whereas the negative conscious will be associated with the tongue, its positive counterpart will have associations with the brain. And, finally, while the negative unconscious will be associated with the flesh, its positive counterpart will have associations with the womb. Thus we have a crude/fine distinction between the contrary orders of mind and their respective associations with the sensuous 'Kingdom Without' and the spiritual 'Kingdom Within'.

7. RELATIONSHIP BETWEEN DIVERGENCE AND CONVERGENCE. Obviously, just as negative mind devolves from the alpha-most association with the physical senses through the backbrain to the alpha-least association with the physical senses through the forebrain, so, by a contrary token, positive mind evolves from the omega-least association with the physical organs through the backbrain to the omega-most association with the physical organs through the forebrain. Positive mind does not so much diverge, in negative will, from an exterior vacuum ... as converge, in positive will, towards an interior plenum, wherein it is saved. For salvation is precisely the opposite of damnation - the convergence of mind, through positive willpower, upon a plenum ... as opposed to the divergence of mind, through negative willpower, from a vacuum. The mind that diverges from the hell of whichever external physical organ is damned, whereas the mind that converges upon the heaven of whichever internal physical organ is saved ... whether relatively or absolutely, with regard to the phenomenal or to the noumenal, in objective or, more importantly, subjective terms. Let us therefore take a look at the various modes of salvation, from the unconscious in relation to the womb to the superconscious in relation to the lungs.

CYCLE 39

1. UNCONSCIOUS DANCE. Dance is to the positive unconscious what theatre (drama) is to the negative unconscious, and we may hold that the convergence of the unconscious, through positive will, upon the womb as the interior focus for the impression of bodily grace ... will vary in intensity and quality according to whether such a convergence takes place via the backbrain, the right midbrain, the left midbrain, or the forebrain, with a correspondingly different kind of dance in consequence. Broadly, I am going to contend that the dancing per se, as it were, of this unconscious convergence is through the right midbrain, which is the subdivision of the overall brain most correlative, so I maintain, with the body, and that the mode of dancing with which this correlates will be between loving couples in what can only be described as an intensely romantic, even harmonious, co-operation of objective phenomenal self with objective phenomenal self. Less harmonious but more melodic, so to speak, will be the mode of dancing that corresponds to the convergence of unconscious mind through the left midbrain, wherein we may envisage a correlation with the subjective phenomenal self, and such dancing, almost intellectually aloof from the interior body per se, viz. the womb, is more likely to be of the ballroom variety, the couples virtually holding each other at arm's length, so to speak, than of anything more sexually intimate. However, if Mass and Volume are characteristic of the more phenomenal approaches to dance, then Time and Space are their noumenal counterparts, with the convergence of unconscious mind through the backbrain making for a correlation with Time, presumably through some intensely rhythmic and/or collective mode of dance that defers to the heart, and the convergence of unconscious mind through the forebrain making for a more spatial if not spaced approach to dance, such as one would associate with free dancing or freak dancing or even belly dancing, or that which, far from paying an oblique tribute to the heart, would seem to be paying such a tribute, via the forebrain, to the lungs ... in what could only be described as a quasi-spiritual mode of dance, one whose musical parallel would be pitch. Yet all dancing, whether of the interior body per se or of some, as it were, 'bovaryized' approximation to something other than Inner Mass, is fundamentally of the objective phenomenal self even in its elemental forms where, as we have seen, it either takes the form of a deference, via the backbrain, to objective noumenal self or of a deference, via the forebrain, to subjective noumenal self. At bottom, however, it is still the cultural manifestation of the objective phenomenal self, since it is the unconscious which converges upon the womb to establish a graceful impression with that self which is its mode of salvation.

2. CONSCIOUS DEVOTION. Having dealt with the positive unconscious, I should like to proceed to the positive conscious, which I regard as converging, through positive willpower, upon the brain in what is, by and large, a context of devotion. Such a cerebral context is rather more purgatorial than mundane, and would seem to be the type of interior rebirth congenial to those who have turned their back on the intellect, and thus literature, in pursuit of inner knowledge. Doubtless the convergence of the conscious upon the brain is more in its per se mode when associated with the left midbrain, the most lunar or purgatorial part of the overall brain, than when associated with any of its other subdivisions, and so much must this be the case ... that the other modes of devotion should be considered 'bovaryizations' of the purgatorial realm. Now if letter/sermon writing is the Christic per se of positive conscious mind, then its 'bovaryized' modes will include speaking, reading, and praying, with speaking significant of the convergence of positive conscious mind upon the right midbrain, reading significant of the convergence of such mind upon the backbrain, and praying significant of its convergence upon the forebrain, these latter two modes of positive conscious activity being elemental where the other two modes - viz. writing and speaking - are molecular. Of course, by 'speaking' I do not mean any old conversation or chatter, but, on the contrary, the sort of ecclesiastical responses and chants, not to mention aural readings, that follow, it seems to me, from a devotional premise having its physical basis in the convergence of positive conscious mind upon the right midbrain, the most bodily-oriented subdivision of the overall brain. Certainly, I would have no hesitation in regarding devotion as broadly, though not exclusively, Protestant, with letter/sermon writing effectively Puritan, Bible reading effectively Presbyterian, speaking effectively Anglican, and praying, that quasi-spiritual mode of devotion and exception to the Protestant rule, effectively Catholic; though this is, as ever, to generalize the issue for the sake of categorical clarity. Nevertheless, one would have to contrast the purgatorial realm with the mundane realm on the basis of a sort of Christian/Heathen or, better, nonconformist/humanist dichotomy, since the distinction in question is between the conscious and the unconscious with regard to positive mind.

3. SUBCONSCIOUS MUSIC. Having dealt with the positive conscious, let us now turn to its subconscious parallel, the order of positive mind which is antithetical to the spectrum of negative mind stretching from dreams to films (as already discussed), and which one would have difficulty not associating with music. For music is a discipline of the soul, as we may call the convergence of subconscious mind upon the heart, and the soul is never more accurately articulated than when such a convergence takes places via the backbrain, the subdivision of the brain most correlative with the heart, and the musical result is accordingly rhythmic. Yet if music is most fundamentalist with regard to rhythm, then it is more (relative to most) fundamentalist with regard to harmony, less (relative to least) fundamentalist with regard to melody, and least fundamentalist with regard to pitch, as we proceed from the convergence of subconsciousness through the backbrain to its convergence through the forebrain via the intermediate, and therefore molecular, realms of the right and left midbrains - the former deferring, in harmony, to the womb, and the latter deferring, in melody, to the brain. Fundamentally, however, music is most 'true' to itself in rhythm and least 'true' to itself in pitch, although the quasi-spiritual 'bovaryization' of the soul through pitch could only rank higher the more omega-orientated the person and the less soulful, in consequence, his commitment to cultural fundamentalism. Yet the soul is no less metaphysical than the mind (the convergence of consciousness upon the brain) or, lower down in the mundane realm, the id (the convergence of unconsciousness upon the womb), since a species of self, in this instance objectively noumenal, which contrasts with the subjective noumenal not-self of sensual naturalism ... from dreams to films.

4. SUPERCONSCIOUS MEDITATION. Higher than the cultural fundamentalism, however, of the soul ... is the cultural transcendentalism of the spirit, or the convergence of superconsciousness upon the lungs, which is never more transcendentalist than when such a convergence takes place via the forebrain, and the metaphysical result is the spiritual per se ... of the Holy Spirit of Heaven, or union between the superconscious and the subjective noumenal self (of air-breathing lungs) through meditation. Thus it is that the convergence, through the forebrain, of positive superconscious mind upon the lungs brings both the mind in question and the lungs to the Holy Spirit which, being universal, is the ultimate salvation of the self. Yet if meditation is the most transcendentalist mode of spirituality, then it should follow that the convergence of superconsciousness through the backbrain upon the lungs will make, in a deference to the heart, for the least transcendentalist mode of spirituality, namely for singing, whilst its convergence through the right midbrain will make, in deference to the womb, for the less (relative to least) transcendentalist mode of spirituality in kissing, and its convergence through the left midbrain will make, in deference to the brain, for the more (relative to most) transcendentalist mode of spirituality in the sniffing and/or snorting of certain chemicals, including incense. Thus the cultivation of the subjective noumenal self (both psychologically and metaphysically) may be regarded as stretching from the least transcendentalist context of singing to the most transcendentalist context of meditating via the less (relative to least) transcendentalist context of kissing, and the more (relative to most) transcendentalist context of sniffing. One might say that whereas meditating is the transcendentalist per se of the Divine, the context that brings the subjective noumenal self to a unitary accommodation with the universal self (of the air being breathed), singing is a quasi-fundamentalist mode of transcendentalism, kissing a quasi-humanist mode of transcendentalism, and sniffing a quasi-nonconformist mode of transcendentalism. Yet the spirit is revealed, to a greater or lesser extent, in all modes of transcendentalism, just as the soul is revealed, to greater or lesser extents, in all modes of fundamentalism, the mind ... in all modes of nonconformism, and the id ... in all modes of humanism.

5. REVELATIONS OF THE SOUL. Thus while the soul is most revealed through the convergence of subconsciousness upon the heart via the backbrain in rhythmical music, the fundamentalist per se of the soul, it is more (relative to most) revealed through the convergence of subconsciousness upon the heart via the right midbrain in harmonic music, which is the quasi-humanist mode of fundamentalism. Conversely, while the soul is least revealed through the convergence of subconsciousness upon the heart via the forebrain in pitch-oriented music, the quasi-transcendentalist mode of fundamentalism, it is less (relative to least) revealed through the convergence of subconsciousness upon the heart via the left midbrain in melodic music, which is the quasi-nonconformist mode of fundamentalism.

6. REVELATIONS OF THE MIND. Similarly, while the mind is most revealed through the convergence of consciousness upon the brain via the left midbrain in letter writing, the puritan or, rather, nonconformist per se of the mind, it is more (relative to most) revealed through the convergence of consciousness upon the brain via the forebrain in thoughtful praying, which is the quasi-transcendentalist mode of nonconformism. Conversely, while the mind is least revealed through the convergence of consciousness upon the brain via the right midbrain in responsive speaking, the quasi-humanist mode of nonconformism, it is less (relative to least) revealed through the convergence of consciousness upon the brain via the backbrain in scriptural reading, which is the quasi-fundamentalist mode of nonconformism.

7. REVELATIONS OF THE ID. Finally, while the id is most revealed through the convergence of unconsciousness upon the womb via the right midbrain in romantic dancing, the humanist per se of the id, it is more (relative to most) revealed, through the convergence of unconsciousness upon the womb via the backbrain in tap dancing, which is the quasi-fundamentalist mode of humanism. Conversely, while the id is least revealed through the convergence of unconsciousness upon the womb via the left midbrain in ballroom dancing, the quasi-nonconformist mode of humanism, it is less (relative to least) revealed through the convergence of unconsciousness upon the womb via the forebrain in belly dancing, which is the quasi-transcendentalist mode of humanism.

CYCLE 40

1. ELEMENTAL AND MOLECULAR. What all this and other such variations on a theme of positive mind tells us ... is that where the least and most omega-oriented modes of any given positive self (not necessarily synonymous with the degree of that self's revelation in relation to its context) are elemental, the less (relative to least) and more (relative to most) omega-oriented modes of such a self are molecular, being intermediate between the elemental extremes. Furthermore, we should distinguish the least and less omega-oriented manifestations of any given self from the more and most omega-oriented manifestations of it on the basis of an old/new brain dichotomy, with, broadly, those selves that pertain to the backbrain and the right midbrain being affiliated to the old brain, and those which, by contrast, pertain to the left midbrain and the forebrain being affiliated to the new brain. Hence in the context of transcendentalism, for example, the least and less omega-oriented manifestations of the subjective noumenal self, viz. singing and kissing, will be affiliated to the old brain, whilst its more and most omega-oriented manifestations, viz. sniffing and meditating, will be affiliated to the new brain.

2. OLD/NEW BRAIN SPIRITUAL DISTINCTIONS. Now what applies to the subjective noumenal self, or spirit, applies no less to the objective noumenal self, or soul, as well as to the subjective phenomenal self, or mind, and to the objective phenomenal self, or id. It also applies, in a reverse kind of way, to the fourfold levels of the not-self, or negative self, from the alpha-most to the alpha-least, with both the alpha-most and alpha-more (relative to most) forms of the not-self being affiliated to the old brain, but the alpha-less (relative to least) and alpha-least forms of it being affiliated to the new brain. Hence, with regard to negative transcendentalism, we can list visions and stained-glass windows as being affiliated to the old brain by dint of their association with the backbrain and the right midbrain respectively, whereas paintings and photos would have to be affiliated to the new brain on account of their association with the left midbrain and the forebrain respectively. Thus whereas the old brain would have visions and stained-glass windows pitted, as alpha-most and alpha-more, against singing and kissing, as omega-least and omega-less, the new brain would have paintings and photos pitted, as alpha-less and alpha-least, against sniffing and meditating, as omega-more and omega-most.

3. OLD/NEW BRAIN SOULFUL DISTINCTIONS. Likewise, in terms of the soul, the old brain would have dreams and carnivals pitted, as alpha-most and alpha-more, against rhythmic music and harmonic music, as omega-least and omega-less, whereas the new brain would have parades and films pitted, as alpha-less and alpha-least, against melodic music and pitchful music, as omega-more and omega-most.

4. OLD/NEW BRAIN INTELLECTUAL DISTINCTIONS. Similarly, with regard to the mind, the old brain would have poetry and short stories pitted, as alpha-most and alpha-more, against reading and speaking, as omega-least and omega-less, whereas the new brain would have novels and philosophy pitted, as alpha-less and alpha-least, against writing and praying, as omega-more and omega-most.

5. OLD/NEW BRAIN PHYSICAL DISTINCTIONS. Finally, with regard to the id, the old brain would have wet dreams and royalist drama pitted, as alpha-most and alpha-more, against tap dancing and romantic dancing, as omega-least and omega-less, whereas the new brain would have republican drama and television drama pitted, as alpha-less and alpha-least, against ballroom dancing and belly dancing, as omega-more and omega-most.

6. NOT-SELVES VIS-À-VIS SELVES. However that may be, the alpha contexts of negative self are always distinguishable from the omega contexts of positive self on the basis of an exterior/interior, particle/wavicle, crude/fine division, with those in the former contexts (not-self) symptomatic of a divergence from a sensory vacuum, and those in the latter contexts (self) symptomatic of a convergence upon an organic plenum. The former are, as it were, vicious, and the latter virtuous. For the not-self, in whichever manifestation, is forever inferior, both morally and qualitatively, to the self, whether with regard to subjectivity or to objectivity at both phenomenal and noumenal levels. The visionary not-self will always be morally inferior to the spiritual self, the emotional not-self morally inferior to the soulful self, the intellectual not-self morally inferior to the devotional self, and the sensuous not-self morally inferior to the graceful self. Only the 'reborn' of the self can have any experience of salvation, whether with regard to the Mother (of the objective phenomenal self), the Son (of the subjective phenomenal self), the Father (of the objective noumenal self), or the Holy Spirit (of the subjective noumenal self). But we still have to distinguish between salvation in the old brain and salvation in the new brain, on both molecular and elemental terms with regard to any given noumenal/phenomenal self, as well as between damnation (of the not-self) in the old and new brains - this latter having been the prevailing form of damnation in the twentieth century, a century more damned than saved.

CYCLE 41

1. CLEAR/UNCLEAR LIGHT. To distinguish, on the plane of negative transcendentalism, between the Clear Light of the Outer Void (Space) with regard to the alpha-most objective noumenal not-self and the Unclear Light of the Outer Void with regard to the alpha-more (relative to most) objective noumenal not-self on the one hand, but between the Unclear Light of the Inner Void with regard to the alpha-less (relative to least) objective noumenal not-self and the Clear Light of the Inner Void with regard to the alpha-least objective noumenal not-self on the other hand.

2. HOLY/UNHOLY SPIRIT. Conversely, to distinguish, on the plane of positive transcendentalism, between the Holy Spirit of Outer Heaven with regard to the omega-least subjective noumenal self and the Unholy Spirit of Outer Heaven with regard to the omega-less (relative to least) subjective noumenal self on the one hand, but between the Unholy Spirit of Inner Heaven with regard to the omega-more (relative to most) subjective noumenal self and the Holy Spirit of Inner Heaven with regard to the omega-most subjective noumenal self on the other hand.

3. CLEAR/UNCLEAR FIRE. Similarly, to distinguish on the plane of negative fundamentalism, between the Clear Fire of Outer Time with regard to the alpha-most subjective noumenal not-self and the Unclear Fire of Outer Time with regard to the alpha-more (relative to most) subjective noumenal not-self on the one hand, but between the Unclear Fire of Inner Time with regard to the alpha-less (relative to least) subjective noumenal not-self and the Clear Fire of Inner Time with regard to the alpha-least subjective noumenal not-self on the other hand.

4. HOLY/UNHOLY SOUL. Conversely, to distinguish, on the plane of positive fundamentalism, between the Holy Soul of Outer Hell (Subheaven) with regard to the omega-least objective noumenal self and the Unholy Soul of Outer Hell with regard to the omega-less (relative to least) objective noumenal self on the one hand, but between the Unholy Soul of Inner Hell with regard to the omega-more (relative to most) objective noumenal self and the Holy Soul of Inner Hell with regard to the omega-most objective noumenal self on the other hand.

5. CLEAR/UNCLEAR ICE. Likewise, to distinguish, on the plane of negative nonconformism, between the Clear Ice of Outer Volume with regard to the alpha-most objective phenomenal not-self and the Unclear Ice of Outer Volume with regard to the alpha-more (relative to most) objective phenomenal not-self on the one hand, but between the Unclear Ice of Inner Volume with regard to the alpha-less (relative to least) objective phenomenal not-self and the Clear Ice of Inner Volume with regard to the alpha-least objective phenomenal not-self on the other hand.

6. HOLY/UNHOLY MIND. Conversely, to distinguish, on the plane of positive nonconformism, between the Holy Mind of Outer Purgatory with regard to the omega-least subjective phenomenal self and the Unholy Mind of Outer Purgatory with regard to the omega-less (relative to least) subjective phenomenal self on the one hand, but between the Unholy Mind of Inner Purgatory with regard to the omega-more (relative to most) subjective phenomenal self and the Holy Mind of Inner Purgatory with regard to the omega-most subjective phenomenal self on the other hand.

7. CLEAR/UNCLEAR SOIL. Finally, to distinguish, on the plane of negative humanism, between the Clear Soil of Outer Mass with regard to the alpha-most subjective phenomenal not-self and the Unclear Soil of Outer Mass with regard to the alpha-more (relative to most) subjective phenomenal not-self on the one hand, but between the Unclear Soil of Inner Mass with regard to the alpha-less (relative to least) subjective phenomenal not-self and the Clear Soil of Inner Mass with regard to the alpha-least subjective phenomenal not-self on the other hand.

8. HOLY/UNHOLY ID. Conversely, to distinguish, on the plane of positive humanism, between the Holy Id of the Outer World with regard to the omega-least objective phenomenal self and the Unholy Id of the Outer World with regard to the omega-less (relative to least) objective phenomenal self on the one hand, but between the Unholy Id of the Inner World with regard to the omega-more (relative to most) objective phenomenal self and the Holy Id of the Inner World with regard to the omega-most objective phenomenal self on the other hand.

CYCLE 42

1. RELATIONSHIP BETWEEN LIGHT/SPIRIT AND BRAIN. In all of the above examples, the 'outer' contexts appertain to the old brain and the 'inner' contexts, by contrast, to the new brain. Hence whereas the Clear/Unclear Light of the Outer Void and the Holy/Unholy Spirit of Outer Heaven appertain to the old brain, the Unclear/Clear Light of the Inner Void and the Unholy/Holy Spirit of Inner Heaven appertain to the new brain.

2. RELATIONSHIP BETWEEN FIRE/SOUL AND BRAIN. Likewise, whereas the Clear/Unclear Fire of Outer Time and the Holy/Unholy Soul of Outer Hell appertain to the old brain, the Unclear/Clear Fire of Inner Time and the Unholy/Holy Soul of Inner Hell appertain to the new brain.

3. RELATIONSHIP BETWEEN ICE/MIND AND BRAIN. Similarly, whereas the Clear/Unclear Ice of Outer Volume and the Holy/Unholy Mind of Outer Purgatory appertain to the old brain, the Unclear/Clear Ice of Inner Volume and the Unholy/Holy Mind of Inner Purgatory appertain to the new brain.

4. RELATIONSHIP BETWEEN SOIL/ID AND BRAIN. Finally, whereas the Clear/Unclear Soil of Outer Mass and the Holy/Unholy Id of the Outer World appertain to the old brain, the Unclear/Clear Soil of Inner Mass and the Unholy/Holy Id of the Inner World appertain to the new brain.

CYCLE 43

1. PHOTONS AND PHOTINOS. Whereas the element of the objective noumenal not-self is the photon, the element of the subjective noumenal self is the photino.

2. PROTONS AND PROTINOS. Whereas the element of the subjective noumenal not-self is the proton, the element of the objective noumenal self is the protino.

3. NEUTRONS AND NEUTRINOS. Whereas the element of the objective phenomenal not-self is the neutron, the element of the subjective phenomenal self is the neutrino.

4. ELECTRONS AND ELECTRINOS. Whereas the element of the subjective phenomenal not-self is the electron, the element of the objective phenomenal self is the electrino.

CYCLE 44

1. NEGATIVE/POSITIVE SUPERCONSCIOUS. The objective noumenal not-self, or negative superconscious, is of the Clear/Unclear Light of the Void, whereas the subjective noumenal self, or positive superconscious, is of the Holy/Unholy Spirit of Heaven.

2. NEGATIVE/POSITIVE SUBCONSCIOUS. The objective noumenal not-self, or negative subconscious, is of the Clear/Unclear Fire of Time, whereas the objective noumenal self, or positive subconscious, is of the Holy/Unholy Soul of Hell.

3. NEGATIVE/POSITIVE CONSCIOUS. The objective phenomenal not-self, or negative conscious, is of the Clear/Unclear Ice of Volume, whereas the subjective phenomenal self, or positive conscious, is of the Holy/Unholy Mind of Purgatory.

4. NEGATIVE/POSITIVE UNCONSCIOUS. The subjective phenomenal not-self, or negative unconscious, is of the Clear/Unclear Soil of Mass, whereas the objective phenomenal self, or positive unconscious, is of the Holy/Unholy Id of the World.

CYCLE 45

1. OBJECTIVE NOUMENAL NOT-SELF. From the elemental photon particles of the alpha-most objective noumenal not-self to the elemental photon wavicles of the alpha-least objective noumenal not-self via the molecular photon particles of the alpha-more (relative to most) objective noumenal not-self and the molecular photon wavicles of the alpha-less (relative to least) objective noumenal not-self.

2. SUBJECTIVE NOUMENAL SELF. From the elemental photino particles of the omega-least subjective noumenal self to the elemental photino wavicles of the omega-most subjective noumenal self via the molecular photino particles of the omega-less (relative to least) subjective noumenal self and the molecular photino wavicles of the omega-more (relative to most) subjective noumenal self.

3. SUBJECTIVE NOUMENAL NOT-SELF. From the elemental proton particles of the alpha-most subjective noumenal not-self to the elemental proton wavicles of the alpha-least subjective noumenal not-self via the molecular proton particles of the alpha-more (relative to most) subjective noumenal not-self and the molecular proton wavicles of the alpha-less (relative to least) subjective noumenal not-self.

4. OBJECTIVE NOUMENAL SELF. From the elemental protino particles of the omega-least objective noumenal self to the elemental protino wavicles of the omega-most objective noumenal self via the molecular protino particles of the omega-less (relative to least) objective noumenal self and the molecular protino wavicles of the omega-more (relative to most) objective noumenal self.

5. OBJECTIVE PHENOMENAL NOT-SELF. From the elemental neutron particles of the alpha-most objective phenomenal not-self to the elemental neutron wavicles of the alpha-least objective phenomenal not-self via the molecular neutron particles of the alpha-more (relative to most) objective phenomenal not-self and the molecular neutron wavicles of the alpha-less (relative to least) objective phenomenal not-self.

6. SUBJECTIVE PHENOMENAL SELF. From the elemental neutrino particles of the omega-least subjective phenomenal self to the elemental neutrino wavicles of the omega-most subjective phenomenal self via the molecular neutrino particles of the omega-less (relative to least) subjective phenomenal self and the molecular neutrino wavicles of the omega-more (relative to most) subjective phenomenal self.

7. SUBJECTIVE PHENOMENAL NOT-SELF. From the elemental electron particles of the alpha-most subjective phenomenal not-self to the elemental electron wavicles of the alpha-least subjective phenomenal not-self via the molecular electron particles of the alpha-more (relative to most) subjective phenomenal not-self and the molecular electron wavicles of the alpha-less (relative to least) subjective phenomenal not-self.

8. OBJECTIVE PHENOMENAL SELF. From the elemental electrino particles of the omega-least objective phenomenal self to the elemental electrino wavicles of the omega-most objective phenomenal self via the molecular electrino particles of the omega-less (relative to least) objective phenomenal self and the molecular electrino wavicles of the omega-more (relative to most) objective phenomenal self.

CYCLE 46

1. ELEMENTINOS. In all the omega-oriented, or 'reborn', contexts, the elementinos (as one may call photinos, protinos, neutrinos, and electrinos) are both smaller and therefore finer than the elements of the alpha-stemming contexts. Thus they have a higher wavicle threshold than their larger antitheses. Yet they are still divisible, like their alpha-stemming counterparts, between objective and subjective options ... only the photino and neutrino being subjective.

2. ELEMENTS VIS-À-VIS ELEMENTINOS. The elements, being larger than elementinos, are fundamentally vacuums from which negative will diverges, whereas the elementinos, being smaller than elements, are essentially plenums towards which positive will converges. Hence to diverge from photons, protons, neutrons, and electrons, but to converge upon photinos, protinos, neutrinos, and electrinos. Or, more specifically, to diverge objectively from photons and neutrons, but subjectively from protons and electrons; and to converge objectively upon electrinos and protinos, but subjectively upon neutrinos and photinos.

3. CONTRARY MODES OF CONVERGENCE/DIVERGENCE. That which converges/diverges objectively does so in a rectilinear fashion (+), whereas that which converges/ diverges subjectively does so in a curvilinear fashion (o). Thus there are two contrary external and internal modes of convergence/divergence.

CYCLE 47

1. SCIENTIFIC EXTREME RIGHT VIS-À-VIS RELIGIOUS EXTREME LEFT. That which is of the objective noumenal not-self, like optical idealism, is of the scientific Extreme Right, whereas that which is of the subjective noumenal self, like airy transcendentalism, is of the religious Extreme Left.

2. SCIENTIFIC EXTREME LEFT VIS-À-VIS RELIGIOUS EXTREME RIGHT. Conversely, that which is of the subjective noumenal not-self, like aural naturalism, is of the scientific Extreme Left, whereas that which is of the objective noumenal self, like blood-based fundamentalism, is of the religious Extreme Right.

3. SCIENTIFIC RIGHT VIS-À-VIS RELIGIOUS LEFT. Similarly, that which is of the objective phenomenal not-self, like lingual materialism, is of the scientific Right, whereas that which is of the subjective phenomenal self, like cerebral nonconformism, is of the religious Left.

4. SCIENTIFIC LEFT VIS-À-VIS RELIGIOUS RIGHT. Conversely, that which is of the subjective phenomenal not-self, like tactile realism, is of the scientific Left, whereas that which is of the objective phenomenal self, like maternal humanism, is of the religious Right.

CYCLE 48

1. ALPHA EXTREME RIGHT VIS-À-VIS OMEGA EXTREME LEFT. Broadly, 'Leftism' is identifiable with subjectivity and 'Rightism', by contrast, with objectivity, the former radical and the latter conservative. Thus in the idealist/transcendentalist distinction, for example, between the eyes and the lungs, the former are identifiable with noumenal not-self objectivity, and hence the alpha Extreme Right, while the latter are identifiable with noumenal self subjectivity, and hence the omega Extreme Left.

2. ALPHA EXTREME LEFT VIS-À-VIS OMEGA EXTREME RIGHT. Similarly, in the naturalist/fundamentalist distinction between the ears and the heart, the former are identifiable with noumenal not-self subjectivity, and hence the alpha Extreme Left, while the latter are identifiable with noumenal self subjectivity, and hence the omega Extreme Right.

3. ALPHA RIGHT VIS-À-VIS OMEGA LEFT. Likewise, in the materialist/nonconformist distinction between the tongue and the brain, the former is identifiable with phenomenal not-self objectivity, and hence the alpha Right, while the latter is identifiable with phenomenal self subjectivity, and hence the omega Left.

4. ALPHA LEFT VIS-À-VIS OMEGA RIGHT. Finally, in the realist/humanist distinction between the flesh and the womb, the former is identifiable with phenomenal not-self subjectivity, and hence the alpha Left, while the latter is identifiable with phenomenal self objectivity, and hence the omega Right.

CYCLE 49

1. BRIGHTNESS VIS-À-VIS LIGHTNESS. To contrast the alpha-most to alpha-least extreme right-wing nature of the Clear/Unclear Brightness (Light) of the Void (in both external and internal manifestations) with the omega-least to omega-most extreme left-wing nature of the Holy/Unholy Lightness (Spirit) of Heaven (in both external and internal manifestations).

2. HOTNESS VIS-À-VIS BADNESS. To contrast the alpha-most to alpha-least extreme left-wing nature of the Clear/Unclear Hotness (Fire) of Time with the omega-least to omega-most extreme right-wing nature of the Holy/Unholy Badness (Soul) of Hell.

3. COLDNESS VIS-À-VIS GOODNESS. To contrast the alpha-most to alpha-least right-wing nature of the Clear/Unclear Coldness (Ice) of Volume with the omega-least to omega-most left-wing nature of the Holy/Unholy Goodness (Mind) of Purgatory.

4. DARKNESS VIS-À-VIS HEAVINESS. To contrast the alpha-most to alpha-least left-wing nature of the Clear/Unclear Darkness (Soil) of Mass with the omega-least to omega-most right-wing nature of the Holy/Unholy Heaviness (Womb) of the World.

CYCLE 50

1. FASCISM AND TRANSCENDENTALISM. From the extreme right-wing negative noumenal objectivity of fascism to the extreme left-wing positive noumenal subjectivity of transcendentalism, as from the eyes to the lungs, light to air.

2. COMMUNISM AND FUNDAMENTALISM. From the extreme left-wing negative noumenal subjectivity of communism to the extreme right-wing positive noumenal objectivity of fundamentalism, as from the ears to the heart, fire to blood.

3. PARLIAMENTARIANISM AND NONCONFORMISM. From the right-wing negative phenomenal objectivity of parliamentarianism to the left-wing positive phenomenal subjectivity of nonconformism, as from the tongue to the brain, water to thought.

4. REPUBLICANISM AND HUMANISM. From the left-wing negative phenomenal subjectivity of republicanism to the right-wing positive phenomenal objectivity of humanism, as from the flesh to the womb, earth to sperm.

CYCLE 51

1. SUPERFEMININITY VIS-À-VIS SUPERMASCULINITY. To contrast the superfemininity of the objective noumenal not-self with the supermasculinity of the subjective noumenal self, Devil with God, antispirit with spirit.

2. ALPHA/OMEGA SUBMASCULINITY. To contrast the alpha submasculinity of the subjective noumenal not-self with the omega submasculinity of the objective noumenal self, beast with warrior, antisoul with soul.

3. ALPHA/OMEGA MASCULINITY. To contrast the alpha masculinity of the objective phenomenal not-self with the omega masculinity of the subjective phenomenal self, sinner with saint, antimind with mind.

4. ALPHA/OMEGA FEMININITY. To contrast the alpha femininity of the subjective phenomenal not-self with the omega femininity of the objective phenomenal self, whore with angel, anti-id with id.

CYCLE 52

1. SPATIAL/SPACED SPACE. To distinguish between the spatial Space of antispirit (light) and the spaced Space of spirit (breath cycle), whether external or internal.

2. SEQUENTIAL/REPETITIVE TIME. To distinguish between the sequential Time of antisoul (fire) and the repetitive Time of soul (heartbeat), whether external or internal.

3. VOLUMETRIC/VOLUMINOUS VOLUME. To distinguish between the volumetric Volume of antimind (ice) and the voluminous Volume of mind (bookish thoughts), whether external or internal.

4. MASSED/MASSIVE MASS. To distinguish between the massed Mass of the anti-id (soil) and the massive Mass of the id (pregnant womb), whether external or internal.

CYCLE 53

1. MASS/TIME ATTRACTIONS. Mass is attracted towards Time, and Volume towards Space. Hence the attraction, negatively, of massed Mass towards sequential Time on the one hand, but the attraction, positively, of massive Mass towards repetitive Time on the other hand - the former alpha subjective, the latter omega objective.

2. VOLUME/SPACE ATTRACTIONS. Likewise, the attraction, negatively, of volumetric Volume towards spatial Space on the one hand, but the attraction, positively, of voluminous Volume towards spaced Space on the other hand - the former alpha objective, the latter omega subjective.

3. POLITICAL LEFT AND RELIGIOUS RIGHT. The negative attraction of the republican Left towards the communist Far Left is objectively paralleled by the positive attraction of the humanist Right towards the fundamentalist Far Right.

4. POLITICAL RIGHT AND RELIGIOUS LEFT. Similarly, the negative attraction of the parliamentary Right towards the fascist Far Right is subjectively paralleled by the positive attraction of the nonconformist Left towards the transcendentalist Far Left.

CYCLE 54

1. BRITAIN AND IRELAND. Whereas Britain is broadly politically Right (liberal parliamentarianism) and religiously Left (Protestant nonconformism), Ireland, by contrast, is broadly politically Left (social republicanism) and religiously Right (Catholic humanism).

2. CATHOLIC NONCONFORMISM. Although the voluminous Volume of nonconformism tends towards the spaced Space of transcendentalism, as from the religious Left to the religious Extreme Left, or the Son to the Holy Spirit, it should not be inferred that this implies a special predilection on the part of Protestantism towards transcendentalism. On the contrary, it is the nonconformism (prayer) of Catholicism which is most orientated towards the heavenly Beyond and the possibility, in consequence, of an extreme left-wing religious alternative to Christianity. For, despite its indubitably populist conservatism, Catholicism still opens out, through prayerful nonconformism, towards a properly spiritual salvation in the heavenly Beyond, turning its back, in the process, on the massive-Mass-to-repetitive-Time attraction which leads from the Mother to the Father in due fundamentalist fashion, the heart duly eclipsing the womb.

3. PROTESTANT NONCONFORMISM. Only an anti-Catholic reductionist of overly Protestant tendency would seek to reduce Catholicism to a Mass/Time fatality on the basis of its 'Heathen' populism, overlooking the Volume/Space relationship which characterizes its properly Christian dimension, a dimension as nonconformist/transcendentalist as the popular dimension 'lower down' is humanist/fundamentalist. No, such populism does not exclude the truly Christian alternative but, rather, extends Christianity to the masses, both male and, especially, female, who would otherwise be overlooked and scorned ... as, unfortunately, tends to the case with Protestant nonconformism, particularly in its overly masculine or purgatorial manifestations, as in Puritanism and Presbyterianism. However that may be, it is more damaging to exclude the masses from religion than to embrace them on a 'pseudo-Christian' basis via Mass and Time; for Christianity is not intended to be a specifically middle-class religion. Yet the 'nonconformism' of Protestantism does not lead 'over the moon', in a Saturn-oriented bias for transcendentalist Space but, on the contrary, either remains loyal to the intellect per se, as in the strictly voluminous case of Puritanism (the Son), with its epistolary New-Testament bias towards writing, or 'bovaryizes' the intellect towards Time, as in the case of the rather more patriarchal Presbyterianism ... with its poetical Old-Testament bias towards reading, or, alternatively, towards Mass, as in the case of Anglicanism ... with its dramatic bias towards speaking, so that quasi-emotional (the Father) and quasi-sensual (the Mother) modes of intellectual devotion tend to be the prevailing norms, and things either remain at an overworldly/netherworldly remove from the possibility of spiritual salvation or, worse again, 'bog down' in the World, where they tend to glorify what is Heathen to the detriment of all that is Christian, the dramatic taking precedence, through the Mother, over the poetic and the epistolary, as in the strictly Anglican mode of nonconformism. Only the quasi-spiritual 'bovaryization' of the intellect through prayer actually leads the mind towards spaced Space, and this tends to be the mode of nonconformism one would most readily associate with Catholicism, which is arguably more mindful of the Beyond than its superficially more nonconformist detractors would allow!

4. UNIVERSALITY OF ETERNAL LIFE. Yet, that said, there is still a significant distinction between the 'spirituality' of the grave and the spirituality, or, rather, universality, of Eternal Life ... the other side of Christendom, as espoused by me with regard to 'Kingdom Come'. This latter is not so much beyond prayer/contemplation in the cerebral afterlife of the grave ... as antithetical to emotionality in the meditative calm of pure transcendentalism, which is as religiously extreme left wing as it is possible to be, the joyful liberation of the noumenally saved spirit in the holiness of universal Heaven.

CYCLE 55

1. BRAIN/MIND DISTINCTIONS. To distinguish, further to my previous theorizing on the subject, between the old brain and the old mind on the one hand, and between the new brain and the new mind on the other hand, conceiving of the old brain as host to elemental/molecular particle elements, the old mind as host to molecular/elemental wavicle elements, the new brain as host to elemental/molecular particle elementinos, and the new mind as host to molecular/elemental wavicle elementinos.

2. PHOTON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Thus the alpha-most elemental photon particles and the alpha-more (relative to most) molecular photon particles of the objective noumenal not-self (eyes) would appertain to the old brain, whereas the alpha-less (relative to least) molecular photon wavicles and the alpha-least elemental photon wavicles of the objective noumenal not-self would appertain to the old mind.

3. PHOTINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental photino particles and the omega-less (relative to least) molecular photino particles of the subjective noumenal self (lungs) would appertain to the new brain, whereas the omega-more (relative to most) molecular photino wavicles and the omega-most elemental photino wavicles of the subjective noumenal self would appertain to the new mind.

4. PROTON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Likewise, the alpha-most elemental proton particles and the alpha-more (relative to most) molecular proton particles of the subjective noumenal not-self (ears) would appertain to the old brain, whereas the alpha-less (relative to least) molecular proton wavicles and the alpha-least elemental proton wavicles of the subjective noumenal not-self would appertain to the old mind.

5. PROTINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental protino particles and the omega-less (relative to least) molecular protino particles of the objective noumenal self (heart) would appertain to the new brain, whereas the omega-more (relative to most) molecular protino wavicles and the omega-most elemental protino wavicles of the objective noumenal self would appertain to the new mind.

6. NEUTRON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Likewise, the alpha-most elemental neutron particles and the alpha-more (relative to most) molecular neutron particles of the objective phenomenal not-self (tongue) would appertain to the old brain, whereas the alpha-less (relative to least) molecular neutron wavicles and the alpha-least elemental neutron wavicles of the objective phenomenal not-self would appertain to the old mind.

7. NEUTRINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental neutrino particles and the omega-less (relative to least) molecular neutrino particles of the subjective phenomenal self (brain) would appertain to the new brain, whereas the omega-more (relative to most) molecular neutrino wavicles and the omega-most elemental neutrino wavicles of the subjective phenomenal self would appertain to the new mind.

8. ELECTRON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Finally, the alpha-most elemental electron particles and the alpha-more (relative to most) molecular electron particles of the subjective phenomenal not-self (flesh) would appertain to the old brain, whereas the alpha-less (relative to least) molecular electron wavicles and the alpha-least elemental electron wavicles of the subjective phenomenal not-self would appertain to the old mind.

9. ELECTRINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental electrino particles and the omega-less (relative to least) molecular electrino particles of the objective phenomenal self (womb) would appertain to the new brain, whereas the omega-more (relative to most) molecular electrino wavicles and the omega-most elemental electrino wavicles of the objective phenomenal self would appertain to the new mind.

CYCLE 56

1. OLD/NEW BRAIN AND MIND DICHOTOMY BETWEEN ELEMENTS/ELEMENTINOS. Hence we can distinguish, it seems to me, the elements from the elementinos on the basis of an old and/or new brain/mind dichotomy, with particle/wavicle elements appertaining to the old brain/mind, but particle/wavicle elementinos appertaining, by contrast, to the new brain/mind.

2. ELEMENTS VIS-À-VIS ELEMENTINOS IN BOTH PHYSIOLOGICAL AND PSYCHOLOGICAL MODES. Thus it should follow that elements, or the larger particles/ wavicles, will always appertain to the old brain/mind, whereas elementinos, or the smaller particles/wavicles, will always appertain to the new brain/mind.

3. STATE/CHURCH PARALLELS. Particle elements/ elementinos stand to wavicle elements/elementinos pretty much as the State to the Church, whether on the 'particle/wavicle' terms of the old brain/mind, or on the 'particle/wavicle' terms of the new brain/mind, wherein we can envisage a presidential/messianic as opposed to a monarchic/papal distinction. For whereas the 'particle/ wavicle' elements of the old brain/mind would indeed suggest an unconstitutional distinction between autocratic forms of State and Church, the 'particle/wavicle' elementinos of the new brain/mind would suggest the attainment of a constitutional distinction between democratic forms of State and Church - this latter only likely to reach full maturity, so I contend, on the basis of religious sovereignty for the People and the consequent establishment, following a majority democratic mandate, of what I am apt to term a Social Theocratic/Transcendentalist Centre, commensurate with 'Kingdom Come'.

CYCLE 57

1. THE NATURE OF DEATH. It is said that, at death, one 'gives up the ghost'. But what is this 'ghost' one 'gives up', if not one's breathing of the air that keeps one alive? Thus, at death, one ceases to breathe and loses consciousness ... only to be taken over, slowly but surely, by the unconscious, with its 'inner light'. For, assuredly, that which replaces the 'ghost' of one's spiritual breathing can only be a light, since light thrives in a vacuum and, besides, death is normally followed - at any rate traditionally - by burial, which brings one's corpse more under the influence of the earth's core. Now the earth's core is a kind of inner light compared with the external light, for example, of the sun or, more completely, the cosmos in general. Thus to die is effectively to succumb, following loss of consciousness, or the 'ghost', to the earth's core and sink back, via chemical changes in the brain, into the visionary unconscious. It is not, I repeat not, to experience a higher spiritual plane, as though spirituality had anything to do with the inner light of a visionary afterlife! Rather, it is to fail from a Christian standpoint, the standpoint, we may believe, of spiritual peace, and embrace not the Holy Ghost, still less the Son (Christ), but a condition closer, in effect, to the Mother, since a return, in more than a simple physical sense, to 'Mother Earth'. Can one therefore look upon this condition as a sort of spiritual Beyond? Is it not, rather, a kind of visionary Beneath? A condition less Christian than Heathen in its visionary unfolding? For one has already 'given up the ghost', and thus ceased to lead anything approximating to a spiritual life. One has lost one's consciousness in the process, becoming, thereafter, a plaything of the unconscious, the visionary essence of which, being internal, is closer to 'Mother Earth' than ever it is to 'Father Heaven' or, rather, 'Hell' (given that Heaven is the spiritual 'peace' of the Holy Ghost which follows upon the purgatorial 'understanding' of the Son). If one does not exactly return to one's 'Fatherly Maker' in the solar/stellar context of the outer light (though cremation would be an equivalent phenomenon, as, more barbarously, would having been blown-up in a war or whatever), one has assuredly returned to one's 'Motherly Maker' in the mundane context of the inner light, and thus ceased to have anything to do with either the Son or the Holy Ghost, the intellectual understanding or the spiritual peace that lies beyond it in what is truly the 'Kingdom of Heaven'. One has, I repeat, failed as a Christian, ceased to be Christian, and become, instead, a heathenistic corpse. So much for the 'spirituality of the grave', the 'afterlife' of posthumous visionary experience which many people, and not a few clergymen, would be only too ready to mistake for Heaven! Alas, it would be nearer the truth to say that there had been more Heaven in life, whilst one was yet breathing, than can ever be found in the grave!

2. SUPERHUMAN CREATION. Only, however, with the establishment, under Messianic auspices, of 'Kingdom Come' ... will there be any real prospect of Heaven ... as a truly spiritual condition both dependent upon and inseparable from the air one breathes or, rather, that post-human life forms would breathe ... as man was transmuted forwards, little by little, from a human creature capable of spirituality who nevertheless dies ... to a superhuman one who won't die ... because his brain will be artificially supported and just as artificially sustained.

3. MILLENNIAL BEYOND. Yes, only in 'Kingdom Come' could there be such a thing as Eternal Life, the life of a life form that does not and cannot die because it lives on a largely artificial plane ... above the mortality of the flesh and its sinful/heathen shortcomings. Call it superman, superbeing, suprabeing, ultrabeing, or all four ... in successively more advanced stages of post-human, even post-cyborg, Eternal Life, the life of the millennial Beyond, wherein spirituality will peak at an all-time high of maximum joy in the lightness of the Holy Spirit of Heaven. Backbrain collectivizations, right-midbrain collectivizations, left-midbrain collectiviza-tions, and, finally, forebrain collectivizations ... of ever-more evolving/evolved post-human life? That is conceivably the kind of prospect which lies in store for humanity in the millennial Beyond ... of 'Kingdom Come'. That is what, amongst other things, the Second Coming has to offer those who, mindful of the Heathen fate in store for those who die, yearn prayerfully for a better world to come, a world in which, ultimately, there is no death, as people know it, but only Eternal Life, the life of the spirit, of superconscious mind, at one, via the forebrain, with the air it breathes and/or has pumped into it in the blessed peace of ultimate salvation.

CYCLE 58

1. SUPERCHRISTIAN BEYOND. Since I tend to identify 'Kingdom Come' with Social Transcendentalism, and that, in turn, with Superchristianity, I should like to clarify my position in relation to the Social Transcendentalist alternative to the World and its Heathen afterlife (inner light). As the reader may recall from previous texts, I divide the Superchristian Beyond, as it were, into three parts, deities, stages, tiers, or whatever one would like to call its equivalents to the Christian Trinity, meaning the strictly Catholic triad of the Blessed Virgin, the Christ Child, and the Holy Ghost. These Superchristian equivalents, by contrast, are the Mary Child, the Second Coming, and the Holy Spirit of Heaven, and whereas the first is subfeminine, the second is quasi-supermasculine (from a masculine standpoint), and the third properly supermasculine, the supermasculinity of the superman. Actually, the third part of the Superchristian triad is or has the capacity to become rather more than that, but, for the time being, it will suffice to think of it in supermasculine terms.

2. SUBFEMININE NADIR. Now if the subfeminine is regarded as the nadir or basis of our Superchristian 'Kingdom of Heaven', then the supermasculine is very firmly its zenith or apex, the most genuinely heavenly mode of divine redemption, while the quasi-supermasculine plane of the Second Coming, which would be broadly intellectual in a contemplation-inducing fashion, is intermediate between these two extremes - the one below and the other above. In fact, there is also another dimension to each of these Superchristian planes, but, since it is secondary, I shall refrain from elaborating on it at present. What I shall elaborate on, however, is the relationship between each of these planes and their cultural corollaries, as well as attempt to clarify, once again, the concept of 'resurrecting the Dead'. For the 'resurrection of the Dead' is crucial to the establishment of 'Kingdom Come', even though its interpretation can only be loosely applied to 'the Dead' as such, since what is dead is dead and subject, as we have seen, to decomposition. All it really means, this phrase, is the resurrection, through legalization, of the inner light of the cerebral afterlife on the basis of synthetic hallucinogens like LSD, which are less spiritual than visionary and therefore eminently suited, so I contend, to fill the role of an artificial alternative to 'Mother Earth', an alternative which is only truly possible to a people who have died to the World the better to be reborn into the Social Transcendentalist Beyond, renouncing 'sins of the World' in order to embrace the grace of religious sovereignty, with its Superchristian 'rights'. Thus until one has democratically died to the World via the Second Coming, one cannot legally enter the 'Kingdom of Heaven', not even at its nadir in what I contend would be a broadly subfeminine realm of artificial visionary experience. For LSD trips, for example, in resurrecting the inner light on visionary terms, correspond to the subfeminine ... as the basis upon which to advance humility for the subfeminine Redeemed, all those who, in superfeminine contexts, would otherwise be the victims of personality and thus given, through optical allure, to the outer light. Such a diabolic situation, so characteristic of the superfeminine, is precisely what LSD trips, or hallucinogenic enlightenment, would be designed to save women from ... in order that they may be saved to ... the visionary humility of the Inner Light, and thus become angelic in their subfeminine redemption. Hence LSD is not for supermen ... so much as their subfemale counterparts in 'Kingdom Come', whose appreciation of what is effectively a synthetic parallel to the inner light of 'Mother Earth' could only be greater, bearing in mind the bias of women, necessarily more superficial than men, for visionary appearances as opposed to spiritual essences. The angelic subwoman will consequently be someone for whom the humility-inducing inner light of LSD, or some such synthetic hallucinogen, is a guarantor of eternal salvation from the diabolical threat of resurgent personality, rooted, superheathenly, in the outer light. She will be a committed Superchristian.

3. PSEUDO-SUPERMEN. Yet there will be males whose closeness, culturally and temperamentally, to the subwomen ... would preclude one from regarding them as properly supermasculine. Males, I mean, who would be, at best, pseudo-supermasculine in their cultural propinquity with these subfeminine females, and for them the appropriate 'drug' in 'Kingdom Come' would be cocaine or, at any rate, something that requires to be sniffed/snorted as opposed to swallowed. For such a nasal method of drug consumption is assuredly closer to the spirit than to the id, closer to the superconscious than to the unconscious, and therefore more masculine than feminine. Nevertheless, its usage implies recourse to a higher mode of the inner light ... such that removes it, in some degree, from the fieriness of the earth's molten core without entirely bringing it into harmony with the lightness of the air's space. Hence its propinquity to the subfeminine obliges one to regard it in a pseudo-supermasculine light, and to conceive of it as a secondary dimension to what would properly be affiliated to the Mary Child. Yet such a dimension must also be legislated for, and consequently it would be no less necessary to legalize cocaine, or some derivative thereof, than LSD ... come the official establishment, under Messianic auspices, of 'Kingdom Come'. For a people who had democratically opted to die to the flesh of 'worldly sin' would have every right to the inner light of otherworldly grace. Such grace precludes the existence of punishment, or penalties for criminal wrongdoing, and therefore the decriminalization of drugs would be a matter of divine necessity in 'Kingdom Come', if graceful people, or those who, constituting a majority, had democratically opted for religious sovereignty, were not to be regarded as criminals and duly punished from a less than heavenly viewpoint, the viewpoint of a Superheathen dispensation. For whereas sin is Christian and grace ... Superchristian, crime is Heathen and punishment ... Superheathen, and nothing Superheathen, much less Heathen or Christian, could expect to find favour in a Superchristian civilization.

CYCLE 59

1. INTERMEDIATE REALM. Now if LSD-induced humility is to be regarded as the nadir of 'Kingdom Come', or of an avowedly Superchristian civilization run on Social Transcendentalist lines, then what may be called VDU-induced intellectuality ... should be regarded as germane to an intermediate realm lying in-between the humility of the Mary Child and the universality of the Holy Spirit of Heaven. Such an intermediate realm would approximate to the second deity of our Superchristian triad, viz. the Second Coming, and could be conceived of as standing in a sort of purgatorial light vis-à-vis the Superchristian nadir down below in the subfeminine depths, and the Superchristian zenith up above in the supermasculine heights, a light, I mean, which would enable us to regard it as serving, in addition to the strictly purgatorial, a dual purpose, both in terms of its relationship to 'the below' and to 'the above'. In the first case, that of its relationship to subfeminine humility, it would be concerned to deliver a poetical impression. In the second case, that of its relationship to supermasculine universality, it would be concerned to deliver a philosophical impression. In between, would come the strictly purgatorial realm of a fictional impression ... also delivered via VDU.

2. SECOND TIER OF 'KINGDOM COME'. Thus the second tier of 'Kingdom Come' would be divisible between a quasi-subfeminine context of abstract superpoems, which formerly Christic females could be expected to find it congenial to contemplate, and, above this, an androgynous context of avant-garde fiction ... likely to appeal to both genders, and, finally, a quasi-supermasculine context of transcendental philosophy (theosophy), such that only the most Heaven-oriented of formerly Christic males could be expected to appreciate, all aspects of this second tier deriving from my oeuvre (for I am, after all, the self-proclaimed 'literary' Second Coming), and existing on computer disc (both hard and soft) for VDU appreciation.

3. SUPERCHRISTIAN PURGATORY. Thus whereas the first tier of our projected Superchristian civilization could be regarded as being especially applicable to formerly Superheathen females, the second tier would have more relevance to formerly Christian (Catholic) persons, irrespective of gender, given its intellectual rather than visionary essence. It would, as I say, constitute a kind of Superchristian Purgatory, in which one could dally or from which one could either regress or progress towards the Superchristian extremes. Again, its division is largely gender-based, since the poetic/philosophic extreme division is of a character that would tend to condition either humility or universality, but in a way, relative to the mind, that was rather more 'middle class' than either 'lower class' or 'upper class', as befitting an intellectual middle-ground (never more strictly 'middle class' than in the fictional context) lying in-between visionary and spiritual extremes, a sort of mesamorphic plane in between endomorphic (below) and ectomorphic (above) planes, whose cultural appeal could only be rather more for 'intellectuals' than for 'the sensual' or 'the spiritual'.

4. DRUG CORRELATIONS OF SECOND TIER. However that may be, such an intermediate plane would initially be open to all former Christians, who would subsequently discover whether they were meant to regress down via poetry, remain in Purgatory with fiction, or progress up via philosophy. Probably those whose drug bias was for heroin would feel more at home there than in the visionary or spiritual realms of 'the below' and 'the above', since a correlation indubitably exists, at this computerized level of literature, between fiction and heroin, not to mention poetry and hashish, just as, traditionally, correlations would have existed between book fiction and alcohol, and book poetry and tobacco, which is to say, between 'water' in relation to the intellect and 'fire' in relation to the soul. Now although it would be better for people not to inject or smoke, those who habitually do so would find the second tier of 'Kingdom Come' more to their tastes than either of the other tiers, bearing in mind its purgatorial essence, and could be expected to dally there until such time, if ever, as they were ripe for the 'visionary below' or the 'spiritual above'.

5. INTELLECTUAL EMPHASIS OF SECOND TIER. One could not, in the event of legalizing LSD and cocaine, reasonably discriminate against hashish and heroin, thereby criminalizing their use. For virtually all spectra of human life have to be accounted for ... even when there is a specific bias for one spectrum rather than another, and in 'Kingdom Come', which is a context of grace, it would not be feasible to discriminate against one category of drug user for the sake of another, particularly in view of the fact that each category has its specific cultural niche, whether vis-à-vis the outer light, the outer spirit or, as in the case of LSD, the inner light. Nevertheless the principal emphasis in the second tier of our Superchristian civilization must be intellectual, with drugs subsidiary to the prevailing element of computerized graphics/texts. In fact, those who were overly given to smoking and/or injecting (not to mention the far greater number of persons coming across from Christian sin whose preferred 'drugs' were tobacco or alcohol, and who would therefore exist in an obsolescent relationship, drug-wise, to VDU literature) would not be encouraged to attend the second-tier Centres at the same time/day as their more puritanical counterparts or, at the very least, would have to contemplate/read in a separate section of the Superchristian Purgatory than those entitled to philosophy, thus precluding the sort of inconvenience to the latter which could arise from having drug users in their midst. Yet no-one need feel pressurized to smoke and/or inject fiery/watery drugs just because they were available or, at any rate, legal, albeit on a strictly non-commercial basis. Quite the contrary, the pressure will rather be on those who do so either to quit using them altogether or, failing that, regress to the use of LSD or cocaine instead, with, in the first instance, the reward of philosophical study and the option, thereafter, of progressing-on up to the spiritual realm, and, in the second instance, the reward of regressing-back down to the visionary realm - the former from VDU philosophy to transcendental meditation, the latter from VDU poetry to hallucinogenic contemplation.

6. 'THREE IN ONE'. Thus one should distinguish between a kind of Father - Son - Holy Ghost (Three-in-One) of the second tier of 'Kingdom Come', as between VDU poetry - fiction - philosophy, or hashish - heroin - puritanical abstinence, this latter alone commensurate with the study of my philosophy, and thus a prerequisite of subsequent progress to the meditative tier above. Conversely, a tobacco-smoking habit would automatically qualify one for admission to the poetry section, whilst an alcohol-drinking habit would just as automatically lead to the fiction section, a combination of smoking and drinking (as of doping and injecting) entitling one to alternate/choose between the two sections, but not permitting one access to the third section. For people should be judged according to their drug habits, with those who smoke being foregone candidates for the poetry section, those who drink being foregone candidates for the fiction section, and those who neither drink nor smoke being qualified for the philosophy section.... This does not mean to say that they would have to read philosophy in preference to poetry or fiction, but, rather, have that option, whereas the rest of formerly Christian humanity would not have the philosophy option until such time as they had learnt to dispense with tobacco and alcohol and/or hashish and heroin, after the fashion of proto-transcendentalists. Actually, those who smoked and/or drank would be advised to gravitate, in 'Kingdom Come', to hashish and/or heroin instead, in order to come into line, as it were, with the VDU-based medium of computer literature, thereby abandoning something more relevant to books and the 'open' commercial societies of the Christian/Heathen past. Though anyone who could give-up smoking or drinking anyway need not feel obliged to dope or inject instead, but would be entitled to gravitate to the philosophy section as a prerequisite of subsequent spiritual progress.

CYCLE 60

1. THIRD TIER OF 'KINGDOM COME'. Just as Superheathen females would be the principal candidates for the subfeminine humility of the first tier of 'Kingdom Come', so Superheathen males would be the principal candidates for the supermasculine universality of its third, and highest, tier, namely that of the Holy Spirit of Heaven, in what would be a context largely, if not exclusively, given to meditation. However, as in the case of the first tier of our projected triadic Beyond, there would be a primary and a secondary form of the universality to which it aspires, a distinction, in other words, between the properly supermasculine meditation of air-breathing calmness, and what could be called a pseudo-subfeminine context of yoga posturings and/or aerobics, the former reserved for males and the latter for females whose entitlement to the third tier ... would be premised on the basis of a long-term commitment to yogic practices, and who were, in any case, manifestly ectomorphic, or slender, in build, not to say, in a certain related sense, of an upper-class disposition. Thus just as certain males would be foregone candidates for the subfeminine tier of 'Kingdom Come' by dint of their cocaine habits, so there would be females who, for a variety of reasons, couldn't be regarded in a strictly subfeminine light, but had to be admitted to its third tier ... as a matter of moral necessity. Yet they would not, as pseudo-subwomen, be permitted to encroach upon the transcendental meditation of their supermasculine counterparts, but would be confined to a separate section of the third-tier Centres ... wherein their more bodily approach to transcendentalism could be conducted at a discreet remove from those for whom any physical work-outs or yogic posturings would be completely irrelevant. For, in the final analysis, those 'higher' women would not be supermen but still fundamentally women, and no genuinely spiritual organization can afford to gloss over or underestimate the gender divide! There can be no amoral equalitarianism in 'Kingdom Come'. For men are of a physical and psychological disposition that can outstrip women in spiritual development, and if they are to progress towards the post-Human Millennium, they will certainly have to turn their back on women and get on with the morally more significant task of spiritual purification.

2. POSSIBILITY OF MOVEMENT. The sketch of 'Kingdom Come' outlined above, in all three tiers, should indicate the possibility of movement up and down the scale, so to speak, from one tier to another, since it is my belief that the initial judgements which will tend to consign people to one tier rather than another ... can be reversed, in the course of time, if there is sufficient evidence of a 'change of heart' or, more correctly, of a willingness to undergo a new lifestyle, for better or worse, on the part of those for whom confinement to any given tier could not be indefinitely sustained. Certainly, it is probable that a majority of those initially assigned to a particular tier ... would be unable or unwilling to move to another one, especially in the case of those for whom the inner light was the only viable option. Yet there must be an allowance made for exceptional circumstances, even for people who abuse their third-level entitlement to be 'kicked out of Heaven' to some inferior realm of 'Kingdom Come', so that there is both hope and fear, hope of being able to move up from below and fear, if insincere, of having to move down from above. Now especially in the purgatorial middle tier would there be the possibility of movement either way, depending upon one's entitlement and/or record. But, by and large, I envisage a situation whereby those in the bottom tier and those, by contrast, in the top one ... remain where they are ... in keeping with their contrary standings in humility and universality, subfemininity and supermasculinity. The movement either way would mostly come from pseudo-supermen moving up to the second tier in the event of 'kicking' their cocaine habit and, conversely, of pseudo-subwomen moving down to the second tier in the event of not pulling their aerobic weight, or whatever, in regard to the yogic exercises and posturings of their more bodily mode of transcendentalism, with the possibility, in both cases, of further movement up or down ... as and when circumstances permit. Certainly, the Mary Child and the Holy Spirit of Heaven will remain poles apart while there is a purgatorial intermediate realm of judgemental assessment to ensure that those whose entitlement to the one or the other is upheld for the sake of all that is genuinely good and holy. The context of the inner light below would not be allowed to encroach upon that of the inner spirit above, nor will subwomen, whatever their status, find any way of transforming themselves into supermen.

3. VIDEO ALTERNATIVE. In addition to the 'resurrection of the Dead' to the inner light of LSD/cocaine, the first tier of 'Kingdom Come' would be given to video, so that people could watch videos instead of tripping and/or snorting, and thus gradually gravitate to a context from which subsequent movement ... to the poetry and/or fiction sections of the computer-based second tier ... could be achieved. Yet such movement would presuppose the rejection of LSD and/or cocaine as a precondition of promotion to the purgatorial realm, as it were, of the Second Coming, and would also involve the rejection, at least in a Centrist context, of videos.

4. HOLOGRAPHIC STIMULUS. If the first tier is video-based and the second tier computer-based, then the third tier would have to be holography-based, with all manner of spiritually edifying holograms in situ to assist the devotee, whether pseudo-subfeminine or supermasculine, with her/his meditations. In fact, it is likely that the higher the plane of meditation, as in the genuinely supermasculine context, the more abstract and fewer in number would the holograms become, until, at the topmost level, they would scarcely figure at all, not even as a vehicle for spiritual sublimation. The true meditator would be beyond all visionary aids to the union of his self with the universal self in focused breath. He would be truly saved!

CYCLE 61

1. SENSE AND SENSIBILITY. To contrast idealism with transcendentalism, naturalism with fundamentalism, materialism with nonconformism, and realism with humanism ... on the basis of a distinction between sensuality and sensibility, elements and elementinos.

2. DEVOLVING WITHIN SPACE. To devolve from the sequential Space of the Clear Light of the Outer Void to the spatial Space of the Clear Light of the Inner Void via the massed Space of the Unclear Light of the Outer Void and the volumetric Space of the Unclear Light of the Inner Void.

3. EVOLVING WITHIN SPACE. To evolve from the repetitive Space of the Holy Spirit of Outer Heaven to the spaced Space of the Holy Spirit of Inner Heaven via the massive Space of the Unholy Spirit of Outer Heaven and the voluminous Space of the Unholy Spirit of Inner Heaven.

4. DEVOLVING WITHIN TIME. To devolve from the sequential Time of the Clear Fire of Outer Time to the spatial Time of the Clear Fire of Inner Time via the massed Time of the Unclear Fire of Outer Time and the volumetric Time of the Unclear Fire of Inner Time.

5. EVOLVING WITHIN TIME. To evolve from the repetitive Time of the Holy Soul of Outer Hell to the spaced Time of the Holy Soul of Inner Hell via the massive Time of the Unholy Soul of Outer Hell and the voluminous Time of the Unholy Soul of Inner Hell.

6. DEVOLVING WITHIN VOLUME. To devolve from the sequential Volume of the Clear Ice of Outer Volume to the spatial Volume of the Clear Ice of Inner Volume via the massed Volume of the Unclear Ice of Outer Volume and the volumetric Volume of the Unclear Ice of Inner Volume.

7. EVOLVING WITHIN VOLUME. To evolve from the repetitive Volume of the Holy Mind of Outer Purgatory to the spaced Volume of the Holy Mind of Inner Purgatory via the massive Volume of the Unholy Mind of Outer Purgatory and the voluminous Volume of the Unholy Mind of Inner Purgatory.

8. DEVOLVING WITHIN MASS. To devolve from the sequential Mass of the Clear Soil of Outer Mass to the spatial Mass of the Clear Soil of Inner Mass via the massed Mass of the Unclear Soil of Outer Mass and the volumetric Mass of the Unclear Soil of Inner Mass.

9. EVOLVING WITHIN MASS. To evolve from the repetitive Mass of the Holy Id of the Outer World to the spaced Mass of the Holy Id of the Inner World via the massive Mass of the Unholy Id of the Outer World and the voluminous Mass of the Unholy Id of the Inner World.

CYCLE 62

1. PHOTON DEVOLUTION. To devolve from the sequential Space of elemental photon particles to the spatial Space of elemental photon wavicles via the massed Space of molecular photon particles and the volumetric Space of molecular photon wavicles.

2. PHOTINO EVOLUTION. To evolve from the repetitive Space of elemental photino particles to the spaced Space of elemental photino wavicles via the massive Space of molecular photino particles and the voluminous Space of molecular photino wavicles.

3. PROTON DEVOLUTION. To devolve from the sequential Time of elemental proton particles to the spatial Time of elemental proton wavicles via the massed Time of molecular proton particles and the volumetric Time of molecular proton wavicles.

4. PROTINO EVOLUTION. To evolve from the repetitive Time of elemental protino particles to the spaced Time of elemental protino wavicles via the massive Time of molecular protino particles and the voluminous Time of molecular protino wavicles.

5. NEUTRON DEVOLUTION. To devolve from the sequential Volume of elemental neutron particles to the spatial Volume of elemental neutron wavicles via the massed Volume of molecular neutron particles and the volumetric Volume of molecular neutron wavicles.

6. NEUTRINO EVOLUTION. To evolve from the repetitive Volume of elemental neutrino particles to the spaced Volume of elemental neutrino wavicles via the massive Volume of molecular neutrino particles and the voluminous Volume of molecular neutrino wavicles.

7. ELECTRON DEVOLUTION. To devolve from the sequential Mass of elemental electron particles to the spatial Mass of elemental electron wavicles via the massed Mass of molecular electron particles and the volumetric Mass of molecular electron wavicles.

8. ELECTRINO EVOLUTION. To evolve from the repetitive Mass of elemental electrino particles to the spaced Mass of elemental electrino wavicles via the massive Mass of molecular electrino particles and the voluminous Mass of molecular electrino wavicles.

CYCLE 63

1. IDEALIST DEVOLUTION. To devolve from the naturalist idealism in elemental photon particles of the Clear Light of the Outer Void to the idealist idealism in elemental photon wavicles of the Clear Light of the Inner Void via the realist idealism in molecular photon particles of the Unclear Light of the Outer Void and the materialist idealism in molecular photon wavicles of the Unclear Light of the Inner Void.

2. TRANSCENDENTALIST EVOLUTION. To evolve from the fundamentalist transcendentalism in elemental photino particles of the Holy Spirit of Outer Heaven to the transcendentalist transcendentalism in elemental photino wavicles of the Holy Spirit of Inner Heaven via the humanist transcendentalism in molecular photino particles of the Unholy Spirit of Outer Heaven and the nonconformist transcendentalism in molecular photino wavicles of the Unholy Spirit of Inner Heaven.

3. NATURALIST DEVOLUTION. To devolve from the naturalist naturalism in elemental proton particles of the Clear Fire of Outer Time to the idealist naturalism in elemental proton wavicles of the Clear Fire of Inner Time via the realist naturalism in molecular proton particles of the Unclear Fire of Outer Time and the materialist naturalism in molecular proton wavicles of the Unclear Fire of Inner Time.

4. FUNDAMENTALIST EVOLUTION. To evolve from the fundamentalist fundamentalism in elemental protino particles of the Holy Soul of Outer Hell to the transcendentalist fundamentalism in elemental protino wavicles of the Holy Soul of Inner Hell via the humanist fundamentalism in molecular protino particles of the Unholy Soul of Outer Hell and the nonconformist fundamentalism in molecular protino wavicles of the Unholy Soul of Inner Hell.

5. MATERIALIST DEVOLUTION. To devolve from the naturalist materialism in elemental neutron particles of the Clear Ice of Outer Volume to the idealist materialism in elemental neutron wavicles of the Clear Ice of Inner Volume via the realist materialism in molecular neutron particles of the Unclear Ice of Outer Volume and the materialist materialism in molecular neutron wavicles of the Unclear Ice of Inner Volume.

6. NONCONFORMIST EVOLUTION. To evolve from the fundamentalist nonconformism in elemental neutrino particles of the Holy Mind of Outer Purgatory to the transcendentalist nonconformism in elemental neutrino wavicles of the Holy Mind of Inner Purgatory via the humanist nonconformism in molecular neutrino particles of the Unholy Mind of Outer Purgatory and the nonconformist nonconformism in molecular neutrino wavicles of the Unholy Mind of Inner Purgatory.

7. REALIST DEVOLUTION. To devolve from the naturalist realism in elemental electron particles of the Clear Soil of Outer Mass to the idealist realism in elemental electron wavicles of the Clear Soil of Inner Mass via the realist realism in molecular electron particles of the Unclear Soil of Outer Mass and the materialist realism in molecular electron wavicles of the Unclear Soil of Inner Mass.

8. HUMANIST EVOLUTION. To evolve from the fundamentalist humanism in elemental electrino particles of the Holy Id of the Outer World to the transcendentalist humanism in elemental electrino wavicles of the Holy Id of the Inner World via the humanist humanism in molecular electrino particles of the Unholy Id of the Outer World and the nonconformist humanism in molecular electrino wavicles of the Unholy Id of the Inner World.

CYCLE 64

1. PRIMAL DOING VIS-À-VIS SUPREME BEING. To contrast the extreme right-wing status of primal doing with the extreme left-wing status of supreme being ... with regard to the noumenal distinction, relative to photons/photinos, between idealism and transcendentalism.

2. PRIMAL BEING VIS-À-VIS SUPREME DOING. To contrast the extreme left-wing status of primal being with the extreme right-wing status of supreme doing ... with regard to the noumenal distinction, relative to protons/protinos, between naturalism and fundamentalism.

3. PRIMAL GIVING VIS-À-VIS SUPREME TAKING. To contrast the right-wing status of primal giving with the left-wing status of supreme taking ... with regard to the phenomenal distinction, relative to neutrons/neutrinos, between materialism and nonconformism.

4. PRIMAL TAKING VIS-À-VIS SUPREME GIVING. To contrast the left-wing status of primal taking with the right-wing status of supreme giving ... with regard to the phenomenal distinction, relative to electrons/electrinos, between realism and humanism.

CYCLE 65

1. BEING AND CULTURE. To perceive a correlation between being and culture ... with regard to extreme left-wing subjectivity, whether primal or supreme.

2. DOING AND BARBARISM. To perceive a correlation between doing and barbarism ... with regard to extreme right-wing objectivity, whether primal or supreme.

3. GIVING AND CIVILIZATION. To perceive a correlation between giving and civilization ... with regard to right-wing objectivity, whether primal or supreme.