THE PREROGATIVE OF GOD
1. Man, when loyal to and respectful of his
self, has faith in God, for the coming of God's 'Kingdom', and thus for the
overcoming and transcending of humanist limitations in an otherworldly context
where truth is not only acknowledged to exist, but enthroned, with God, as that
order of knowledge, necessarily infinite in relation to the universality of
air, which correlates with divinity and has as its primary objective the
attainment of joy or, in religious terms, Heaven, which is its sublime
redemption and vindication.
2. For Godliness is of little avail if it is not
directed towards a self-transcending end in Heavenliness, and such Heavenliness
is only possible to God-the-Wise-Father on the basis of the utilization of the
quasi-truth and quasi-joy of the lungs and the breath of, respectively,
God-the-Wise-Son and Heaven-the-Holy-Spirit in order to achieve, through
transcendental meditation, the very authentic joy of Heaven-the-Holy-Soul on
the recoil from not-self to self more profoundly, which is to say, in relation
to the eclipse of egocentricity by psychocentricity
via the concentricity of psychically modified will and spirit, as
God-the-Wise-Father attains to Heaven-the-Holy-Soul via God-the-Wise-Son and
Heaven-the-Holy-Spirit, before plunging anew, in a kind of cyclic recurrence,
from primary Godhead into secondary Godhead, molecular metaphysical self into
elemental metaphysical not-self, to be borne aloft on the breathy wings of
secondary Heaven and to recoil, in self-preservation, from the molecular
metaphysical not-self to the elemental metaphysical self of primary Heaven, the
raison d'être of transcendental meditation.
3. Thus conscious form into the 'natural'
quasi-form of modified power and the 'subnatural'
quasi-contentment of modified glory equals subconscious contentment, the
soulful redemption in universal selfhood of the fundamentally personal - if to
a much lesser extent than its physical counterpart - metaphysical ego, as it
seeks the transcendence of brain-stem selfhood in spinal-cord selfhood via the
respective metaphysical not-selfhoods of the lungs and the breath - such it is
for the truly Godly in transcendental meditation!
4. God, then, except in the provisional sense of
He Who reveals metaphysical truth, or Truth per se, and stands as the
exemplar of metaphysical wisdom and holiness, the Messianic figure long
anticipated by the Faithful, Who stands above them in His more than human(ist) capacity for transcendentalism and ability to reveal
knowledge that, in its metaphysical infinitude, would be beyond the capacities
of ordinary mortals or, more specifically, of physical males to conceive, is
primarily of the self and, hence, the Father, but secondarily of the not-self
and, hence, the Son, so that we have a psychic God Who precedes, in his
graceful transcendentalism, the somatic God rendered quasi-psychic through
somatic determinism and deferential, in modified idealism, to the rule or,
rather, lead and precedence of His transcendent Father Who, in the context of
sensible metaphysics, is God-the-Wise-Father, the originator of all truth that
is in any way infinite and associated, in consequence, with the universality of
the metaphysical element, viz. air.
5. Now because truth is universal when infinite,
and therefore that which is only possible on the basis of a consciously
metaphysical commitment to airiness conceived in sensibly organic terms as the
process of breathing, anyone who freely meditates upon the breath in the
interests of self-transcendence is or becomes God the Father, and therefore the
primary order of God Whose prerogative is to utilize the secondary order of God
Whom we have identified with the Son for the purpose stated. Neither God-the-Wise-Father nor
God-the-Wise-Son really and fully exist except in relation to the
process of transcendental meditation, and therefore to a conscious awareness,
for purposes of subconscious transmutation, of quasi-conscious unnatural
('natural') and quasi-subconscious supernatural ('subnatural')
procedures - in short, to the breathing of the lungs and the flow, particularly
outwards, of the breath, both of which are then constitutive of the not-self in
modified guise and are not simply somatic and organic but, rather,
quasi-psychic and quasi-inorganic, which is to say, germane to universal
infinity.
6. They become, through transcendental
meditation, the quasi-psychic witnesses to the redemption of the self, and thus
to the elevation of God in Heaven, of the resurrection, as it were, of God the
Father as His self, recoiling from the threat of annihilation posed by the
not-self in its out-breath mode, the mode of holy spirit, enters into
profounder unity with itself in the contentment of Heaven-the-Holy-Soul, the
brain stem eclipsed, as it were, by the spinal cord, which is the seat of the
soul and thus the context of Heaven par excellence. Therefore anyone, to repeat, who seriously
and properly meditates, freely and without thought, upon the breathing process
becomes God, both primarily in his self (brain stem) and secondarily in the
relevant not-self (lungs), and, more importantly, he experiences Heaven, both
secondarily in the relevant not-self (breath) and primarily in his self (spinal
cord), which is the ultimate mode of psychic freedom and thus of grace.
7. For Godliness, like the air upon which it
depends, is universal, not confined to any one person, even though society has
need of a singular individual who in his enlightened commitment to universal
values becomes universally acknowledged and recognized as one who stands
closest to the universal in his truth and who can accordingly be trusted as a
guide to what is true and as an example to be followed where following is
possible, whether directly or, as in the case of mankind in general, indirectly,
bearing in mind both class and gender differentials, and the sort of structural
hierarchies that have to be honoured in the interests of social stability and
cultural viability.
8. But the universal should not be confounded
with the cosmic, as has too long and often been the case, with what I earlier
described as the divinizing of the diabolic, or investing of predominantly metachemical contexts with metaphysical attributes for want
of an unequivocal omega-oriented alternative.
That which permits, in transcendental meditation, of universality only
does so on the basis of the universal nature of air, and thus of its breathy
transmutation, so that one identifies with the breath and becomes more
universalized in relation to the self, with specific reference to the spinal
cord, the seat of the soul, since the most essential element, namely the air
or, in this context, breath can only correlate with the most essential aspect
of life, namely the spinal cord or, in this context, the soul, as the one plays
off and enhances the other, to their mutual satisfaction.
9. Therefore if, as an upper-class or
metaphysical male, you want to live that which is most essential in you, namely
your soul, you have to cultivate the element which is least apparent and/or
most essential, which, duly transmuted into breath, becomes the means to
soulful self-enhancement, as already described.
But the Cosmos is hardly the context of air or airiness but, on the
contrary, that in which the prevailing element would appear to be stellar fire
or fieriness, and therefore the setting for what is furthest removed from
essence, the context of appearances, and therefore of will, par
excellence.
10. Nothing could be further from the truth than
to confuse airy universality with fiery polyversality,
the beatific with the cosmic! Indeed,
the Cosmos is not even a setting in which beauty, the psychic opposite of
truth, can flourish but, rather, that in which, due to a near absolute somatic
predominance, ugliness has its metachemical throne,
and never more so than in relation to those specifically sensual aspects of the
Cosmos which tend to reflect, in their divergent negativity, a stellar primacy,
the sort of primacy which has been equated, in primitive religion, with cosmic
'First Movers' and thus, in effect, with godly Creation. Yet such metachemical
'First Movers', whether sensual or sensible, are in reality as far removed from
anything genuinely godly, or metaphysically divine, as it is possible to get,
and people do themselves a grace disservice when they invest the stellar cosmos
with divine properties!
11. No, the Cosmic corresponds, by and large, to
fiery pluralism, and thus to the Many conceived in wilfully competitive terms,
as that which is as far removed from the airy monism of the universal One and
its soulful individualism as the alpha-most female from the omega-most male, or
noumenal objectivity from noumenal
subjectivity, or ugliness and hatred from truth and joy, or, quite simply, the
primary Devil and Hell of materialism from the primary God and Heaven of
transcendentalism, secondary fundamentalist and idealist concomitants
notwithstanding.
12. Therefore to identify the universal with the
cosmic and allow transcendentalism to be subsumed into a context which is not
even fundamentalist, primarily, but somatically absolutist in the materialist
hegemony of most particles/least wavicles, is the
last thing that an enlightened person or
god would wish to do! Fundamentalism
may, in the ratio of the 3:1 subatomic nature of things metachemical,
wind-up worshipping or deferring to materialism, but transcendentalism, duly
subverting idealism to its psychic satisfaction in the transcendental hegemony of most wavicles/least
particles, is its own master and guarantor of holy redemption, such that stands,
in Heaven-the-Holy-Soul, at the furthest possible remove from contemplation of
the Clear Light of the Void or any such cosmic primitivity,
which can only owe more to the eyes than to the lungs, and thus to the outer
fire of sight than to the inner air of the breath.
13. The alpha-most reality of metachemical
objectivity is not there to be worshipped by the enlightened being, a god, nay
one of many possible manifestations of God-the-Wise-Father Who is the same
paternalistic God - and thus One and Universal - no matter how many people may
happen to be meditating transcendentally, but simply ignored ... as he gets on
with the more sensible business of cultivating the omega-most reality of
metaphysical subjectivity in the realization that what is in the airy
End is or will be so different from what was in the fiery Beginning that
there is no, absolutely no, connection between them. The one is simply absolutely immoral and
vicious in its somatic negativity, the other ... absolutely moral and virtuous
in its psychic positivity.
14. And in the future, quite apart from the need
to match and level with the inevitable centro-complexifying
advancement of machines to ever greater feats of technological sophistication,
the cyborgization of both human and divine life will
ensure not only that machines won't get the better of mankind, but that its own
advance towards enhanced self-respect and/or reduced self-disrespect, according
to gender, is given every encouragement and that, ultimately, the self will
have greater protection against the threat or prospect of death than would
otherwise be the case, even to the extent of living for ever.
15. For who, after all,
really wants to die? The afterlives and afterdeaths as people, according to gender, have known them
are, I contend, scant compensation for the mortality of the body and the
inevitability of bodily cessation with death.
The self, properly considered as brain stem and spinal cord, does not
really wish to die and to have a sort of cannibalistic self-illumination of
visionary and/or unitary knowledge, as Huxley would say, inflicted upon it; for
disillusionment with the sufferings of the body and a desire to be rid of them
owes more to the body than to the self, with the positivity
- especially in the case of self-respecting males - of its wavicle
hegemonies, and although the afterdeath (for females)
or afterlife (for males) could be comparatively blissful, depending on the
individual, it would not last for ever, but only until such time as extensive
decomposition and/or fading self-illumination puts an end to it, with
implications of 'dust to dust' or 'ashes to ashes', as the gender case may
be.
16. All that is really a consequence, I contend,
of shortcomings which lie elsewhere and which the self, way back in the mists
of time, was obliged to make do with, having to construct a bodily end and/or
means for itself - soma preceding
psyche in females, psyche preceding soma in males, the alpha and omega of life
- with whatever materials and aptitudes lay to-hand in the necessarily more
primitive conditions and circumstances of the very distant past.
17. We, on the other hand, can construct a new
means and/or end for our selves, both male and female, and although it may take
centuries to perfect and bring to an advanced stage of cyborgization,
still, the technological prospect is there and, with the moral need to
transcend the collectivistic pluralism of the subjective Many in the
individualistic monism of the subjective One, the personal in the universal
(which is similar, though distinct, from the co-operative monism of the
objective One of impersonal tradition which revolted against the competitive
pluralism in the Cosmos of the objective Many), we would be unworthy of our
evolutionary heritage to deny ourselves the solution to the problem of bodily
temporality in the psychic eternality of ultimate self-respect.
18. Therefore let us go forward to the omega point
of universal Oneness in one mind, a mind that, irrespective of gender, defers, no
matter how indirectly in many cases, to man's overcoming in and subordination
to God. For it is God's prerogative to
deliver man from himself and bring a better world to pass, a world without
death and suffering, but pledged, with every means and end at its disposal, to
the promotion of psychic life and moral happiness for all eternity.
19. Such a deliverance of man from himself and of
woman from herself, not to mention of gods and devils from themselves, from the
triangular realities of sensual modernity, can only be effected, I contend, via
the ideological philosophy of Social Transcendentalism, and it is as a Social
Transcendentalist that I conclude this final book in my quartet of aphoristic
notes in the hope that mankind will one day come to its sensibilities and
democratically affirm religious sovereignty as the formal means to the
contented end of 'Kingdom Come'.
LONDON 2002 (Revised 2012)
