CYCLE SIX

1. Before there can be metaphysical being, the being-of-beings or soul-of-souls, there must firstly be metaphysical taking, the second-rate taking of the subhuman ego, the primary deity, in short, of 'the Son'. For Heaven is dependent upon God for its existence, no less than God is dependent upon Heaven for His redemption and, in some sense, resurrection. One can't have one without the other.

2. Nor can metaphysical taking get to metaphysical being without the assistance of both metaphysical doing and metaphysical giving, the fourth-rate doing of the subnatural will, the secondary deity, in short, of 'the Father', and the third-rate giving of the subastral spirit, the secondary heaven, in other words, of 'the Holy Spirit'. For the metaphysical taking that is not stretched out on a kind of psychic limb by metaphysical giving will not recoil to self more profoundly, and before such a taking can be stretched out it must first pass through the metaphysical doing of that whose respiratory will powers the breath in the first place.

3. Thus metaphysical taking achieves metaphysical being for itself, whether in sensuality or sensibility, via the assistance, consciously entered into, of both metaphysical doing and metaphysical giving, and such metaphysical being is a first-rate order of soul, the soul in its per se manifestation which is the goal and fulfilment of the genuinely religious quest, as pursued by those higher men who are identifiable with a primary order of divinity. Supreme being exists as soulful experience in all positive elemental contexts, but only in the metaphysical context will it be first-rate and therefore joyful.

4. In the physical context, the supreme being of the soul will be second-rate and therefore pleasurable, while, across the other side of the gender fence, the supreme being of the chemical context will be third-rate and therefore proud, and the supreme being of the metachemical context above and behind this will be fourth-rate and therefore loving, the soul of love as opposed to the souls of pride, of pleasure, and of joy.

5. Likewise if the supreme taking of the metaphysical context is second-rate, then the supreme taking, in ego, of the physical context is first-rate, the supreme taking of the chemical context fourth-rate, and the supreme taking of the metachemical context third-rate.

6. Conversely if the supreme giving of the metaphysical context is third-rate, then the supreme giving, in spirit, of the physical context is fourth-rate, the supreme giving of the chemical context first-rate, and the supreme giving of the metachemical context second-rate.

7. Finally if the supreme doing of the metaphysical context is fourth-rate, then the supreme doing, in will, of the physical context is third-rate, the supreme doing of the chemical context second-rate, and the supreme doing of the metachemical context first-rate.

8. Hence it transpires that, in metaphysics, the achievement of first-rate being is only possible on the basis of second-rate taking, third-rate giving, and fourth-rate doing; that, in physics, the achievement or, rather, maintenance of first-rate taking is only possible on the basis of second-rate being, third-rate doing, and fourth-rate giving; that, in chemistry, the maintenance of first-rate giving is only possible on the basis of second-rate doing, third-rate being, and fourth-rate taking; that, in metachemistry, the maintenance of first-rate doing is only possible on the basis of second-rate giving, third-rate taking, and fourth-rate being.

9. Only in metaphysics is being, and therefore soul, an end. In physics, by comparison, taking, and therefore ego, is an end or, rather, a mean (for the ego is not a genuine end), while in chemistry, by contrast, giving, and therefore spirit, is a mean, and in metachemistry doing, and therefore will, is a mean, the latter of which, like spirit and particularly ego, tends to be turned into a false end by dint of being falsely identified with an end.

10. A disciplinary parallel to the above would be making science an end rather than a means to a political (yet still comparatively false) end. Likewise politics can become an end (necessarily false from a male standpoint) by dint of the female criteria attaching to chemistry as a solution to the problem of metachemistry and the extent to which, particularly in the West traditionally, spirituality has been religiously hyped and virtually identified with the religious mean.

11. Economics, too, can be falsely turned into an end rather than used as a means to a religious end, particularly when religion is falsely sealed off at the level of vegetative physics in what amounts to a too Christ-centred orientation, and economic gain becomes virtually synonymous with religious probity. But the physical ego is a mean, not an end, and efforts to perpetuate it as an end only result in the stunting and limiting of human potential to the level of taking, thereby precluding the subhuman maturation, so to speak, of the human being.

12. Only religion can allow for the subhuman maturation of the human being, who, when truly religious and therefore metaphysical, becomes synonymous with deity, specifically the primary deity of 'the Son', whose privilege it is to transcend his ego-self via the wilful not-self and the spiritual not-self in the interests of enhanced selfhood, which is called the soul. Thus does the primary God pass to primary Heaven, ego duly eclipsed by soul which, unlike the ego, corresponds to a genuine end in the first-rate being of holy joy.

13. Therefore only in that context where the soul, and hence being, is properly an end and subject to being recognized as such, can the ego, the will, and the spirit be subordinated to that end rather than maintained as ends, necessarily false, in themselves. Such a context, avowedly metaphysical, is alone compatible with genuine religion.

14. The souls, or modes of being, that are not ultimate but second-rate (pleasurable), third-rate (proud), or fourth-rate (loving) will always be subordinated to the first-rate manifestation of the element to which they are affiliated, be it physical (and economic), chemical (and political), or metachemical (and scientific). For the soul cannot function as an end when it is of an order that is subordinate to a prevailing mean which is either egocentric (physical), spirtualistic (chemical), or wilful (metachemical).

15. Only in the metaphysical context does the ego, the will, and the spirit function as a means to an end or, more correctly, does the ego function as a means to a soulful end, and the will function as a means to a spiritual end of which the latter is inclusively utilized by the ego as part of its means to the soulful end we have identified with a primary heaven.

16. Thus God is a means to the end of Heaven in both primary (self) and secondary (not-self) contexts of metaphysics. How unlike the ego which falsely becomes an end-in-itself, due to its first-rate status within the humanistic context of physics!