CYCLE TWO

1. What is truth? Such a question has been raised before, and few if any persons have answered it truthfully. Here, to be best of my knowledge, is my answer. Truth is metaphysical knowledge, and metaphysical knowledge is knowledge about God and the means whereby God can be redeemed and/or resurrected in relation to what has been called Heaven.

2. Truth can be sensual (and 'once born') or sensible (and 'reborn'), outer or inner, but the best, most definitive truth will be sensible, standing as metaphysical salvation (from sensuality to sensibility). Inner metaphysical truth, as we shall call the sensible variety, centres on the ego that is aware of the importance of the breath - and particularly the out-breath - in enabling it to transcend itself in relation to the soul, specifically the inner metaphysical soul, which is its redemption. Such an ego, the ego, I have argued in the past, of a primary deity - call it 'the Son' for convenience's sake - must needs utilize the will of the relevant not-self, in this case inner metaphysical, in order not only to identify with the breath, self with selflessness, but to be borne out by it in due process of so identifying. Therefore the relevant not-self (to the inner metaphysical context) being the lungs, the ego-self of the primary deity plunges its awareness into the wilful, or will-based, not-self of the lungs - the secondary deity whom, again for convenience's sake, we shall call 'the Father' - and allows this awareness to be transported on the wings, so to speak, of the breath, the secondary heaven of the Holy Spirit. But at some point in its outward-tending transportation the ego-self must recoil from the threat of self-destruction which the selflessness of the Holy Spirit, issuing from the not-self, poses to it, and in such recoil, as from one extreme to another, it achieves a profounder experience of self than would otherwise have been possible. This profounder experience we call the soul, and in the elemental context in question, that of metaphysical sensibility, it becomes the holy soul of a primary heaven, the redemption - and resurrection - of the primary God, viz. the ego-self.

3. Thus truth teaches us that not only is God someone to be redeemed in something, namely Heaven, but that 'the Son', being primary, can only be redeemed via the secondary God and Heaven of 'the Father' and the 'Holy Spirit'. For without recoil from the out-flowing breath which issues from the lungs, there can be no profounder experience of self, as soul, for the ego in question. Such is the logic of inner metaphysical truth, and it is this knowledge which paves the way for religious praxis, as self returns to ego, its fulcrum, and plunges anew into inner metaphysical spirit via the relevant will, thereby sustaining a cyclical procedure for the duration of what can be called transcendental meditation.

4. Thus the man of truth, a philosopher, will know that truth is of no consequence until it is redeemed in joy, and that the redemption of truth in joy is the raison d'être of truth, as of philosophy, without which there could be no metaphysical joy. Philosophy theorizes, religion, if true, puts the theory into practice, so that what results is surely God and Heaven, the practical fulfilment or realization of truth and joy. How few religions there are, or have been, which do as much justice to God and Heaven! Most remain lamentably moored to some primitive concept of God and Heaven which is not even truthful in an outer and sensual sense but merely illusory, having reference to cosmic Creation. They mistake the primal for the supreme, the negative for the positive, the inorganic for the organic, and science for religion, in consequence of which people come to regard religion as something pertaining to the beginning of things rather than to their end or most evolved manifestation! They remain tied to the Cosmos as to the apron strings of a grandmother long after they should have grown up to full independence of such craven servility! Yet full independence can only come through such truth as I have outlined in this text, not via some intermediate avatar, some half-way house, so to speak, who, besides not knowing what truth is, has been all too often identified with a guide to falling in line with the Creator, or Cosmos, rather than as a bridge to some higher, more advanced devotion still to come. Small wonder that intelligent people find little or nothing to console them in the Church that bears the name of Christ!

5. Christianity speaks of the 'Three in One', the three 'Persons' of the Trinity, but really there are only two, since the Holy Spirit is not a God but a state of Heaven, a secondary mode of Heaven which stands to the primary mode, the Holy Soul, as the breath to the soul, metaphysical selflessness to the essence of metaphysical self. Thus the concept of Gods the Father, the Son, and the Holy Spirit is deeply flawed, as, in a sense, is the identification of the components of the so-called Blessed Trinity with 'Persons'. For, quite apart from the fact that Heaven is not God but the redemption of God, the resurrection of God in the primary context, God is not personal, or of the person, but universal, which is to say, noumenal rather than phenomenal, of space and/or time as opposed to volume and/or mass. Which does not preclude, however, the identification of God, whether in primary or in secondary terms, with a higher kind of man - necessarily upper-class and ... metaphysical. For ‘universal’ is not synonymous with 'cosmic', as though germane to the Universe. On the contrary, it is that which stands to the cosmic as supremacy to primacy, positivity to negativity, and the organic to the inorganic.

6. Ultimately, God depends on Heaven for his redemption. Without Heaven, God would be pointless. Hence only the Holy Soul (of Heaven) redeems God the Son, viz. the metaphysical ego, just as only the Holy Spirit (of Heaven) redeems God the Father, viz. the metaphysical will. Lungs would be pointless without the breath. Just so, the metaphysical knowledge (truth) of the primary god would be pointless without the metaphysical happiness (joy) of the primary heaven. In fact, metaphysical soul is the resurrection of metaphysical ego, the resurrection, in other words, of ‘the Son'.

7. Christianity is a religion of the People, a religion that would seem to be expressly designed for the lower classes, who can have just so much religion, according to what the Church allows, but no more! It is as if, being lower class, the People don't need genuine religion, since it would be largely irrelevant to them. What interest can the People possibly have in religious truth, the truth-of-truths, when their lives revolve, for the most part, around strength and knowledge?

8. Only a certain type of higher man, a godly subman, who is deeper (and higher) than the People, will have any interest in metaphysical truth. Such a man will tend to be 'his own man', self-possessed and, to a large extent, self-motivated. He will not be accustomed to obeying others, to having a boss to tell him what to do, and consequently he can take the concept and, indeed, actuality (within certain devotional circumstances) of 'God within the self' seriously.

9. When, on the contrary, one is comparatively selfless, dependent on external authority, then it stands to reason that the nature of one's lifestyle, necessarily working class, will determine to a greater or lesser extent one's susceptibility to 'external gods', to gods corresponding, in no small degree, to the managers or governors who rule over one. This suffices to explain the People's susceptibility to state religion.