CYCLE SEVENTEEN

1. Being in harmony with self in organic supremacy, whether the self be objective and female or subjective and male, requires that one be steeped in a lifestyle that respects the organic and is not overly distracted from what is in the self's best interests by inorganic primacy.

2. Whether the not-self be in the self's best interests, as in the case of females, or the self be in the self's best interests, as in the case of males, the important thing is to stay in touch with the organic, so that positive supremacy is one's due reward.

3. Thus whether in terms of co-operation with others or in terms of co-operation with oneself, whether in terms of supreme doing and giving on the one hand or of supreme taking and being on the other, organic supremacy is the only means of avoiding the competitive pitfalls presented by inorganic primacy.

4. For competition is negative, and the competitive individual or society does not have the self's best interests at heart, neither in relation to oneself nor to others. On the contrary, the competitive individual or society is ranged against self-esteem from the standpoint, ever primal, of self-negation, so that selfhood is something to be overcome.

5. Whence arises the competitive urge to overcome selfhood and destroy inner harmony and peace, maintaining a situation in which self-negation is ever prevalent and people are judged not according to what they are, but according to what they are not.

6. This self-negation of inorganic primacy has nothing to do with self-denial as a consequence of self-realization, as in the case of those divine individuals who first of all understand who they are, in relation to where they are metaphysically at, and then set about transcending it in the interests of self-redemption.

7. On the contrary, self-negation rules out the possibility of self-redemption, for it works against the self rather than through it, and substitutes a false notion of success, based on competition, for what is truly in the self's interests. Instead of perpetuating fundamentalism or nonconformism or humanism or, above all, transcendentalism, it perpetuates materialism or realism or naturalism or idealism, to the detriment of self.

8. But the individual for whom self is neither something to be denied in the interests of not-self nor something to be perpetuated for its own sake but, rather, something to be transcended in the interests of self-redemption is beyond even the utmost level of self-negation in what amounts to the apex of self-realization. He is more than a doing-oriented Fundamentalist, a giving-oriented Nonconformist, or a taking-oriented Humanist. He is a being-oriented Transcendentalist, and only in connection with such an individual do we have the right to speak of first-rate supreme being.

9. For first-rate supreme being adheres to the metaphysical Transcendentalist when he reaches an accommodation with his soul via the will and spirit of his metaphysical not-selves and is able to transcend his ego in the process. It is not something characteristic of a 'Creator of the Universe' or anything so primal and primitive. On the contrary, it is purely characteristic of the subman, the godly individual, when he achieves a heavenly redemption, in soul, of his self, and ceases for the moment to be God.

10. First-rate supreme being is the condition of heaven that the self feels when it is of a metaphysical disposition and accordingly joyful, whereas second-rate supreme being is the pleasurable being of the redeemed physical self, third-rate supreme being the proud being of the redeemed chemical self, and fourth-rate supreme being the loving being of the redeemed metachemical self.

11. Were the chemical and metachemical selves concerned primarily with self, they wouldn't have third- and fourth-rate orders of being respectively, but something more akin to the second- and first-rate orders of being that accrue to the physical and metaphysical selves respectively of those people, usually male, for whom either ego or soul is paramount.

12. When the not-self is paramount, however, whether as will or spirit, then of course the order of self will be correspondingly subordinate, as is usually the case for the ego and soul of females, which, when not fourth-rate, are never more than third-rate.

13. But that which is most of the self, that self which is most essential, the soul, will only be most soulful in the airy context of metaphysics, and never more so than in sensibility, where one is dealing with the metaphysics of the breath as against the metaphysics of the airwaves, and is accordingly attuned to the lungs as opposed to the ears.

14. For this first-rate order of soul a certain metaphysical disposition is required, without which one would be false to one's 'true' self, be that self metachemical, chemical, or physical, were one to persist in pursuing a metaphysical course on the basis of transcendentalism.

15. Pursuing it on the basis of either humanism or nonconformism, on the other hand, is certainly feasible for those individuals who, whether for physical or chemical reasons, would be more suited to the metaphysics of the ego or the spirit than of the soul, and who would, as already outlined, constitute gender-divided alternatives to the top subsection of what I have elsewhere described as the highest tier of the triadic Beyond, as germane, so I teach, to 'Kingdom Come'.

16. Even though not identical with first-rate supreme being in the metaphysical soul, such orders of supreme taking and supreme giving would be conditioned by metaphysical criteria to a degree that would distinguish them from properly physical and chemical orders of supreme taking and supreme giving respectively, as germane, so I teach, to the per se subsections of the lower tiers of the triadic Beyond.

17. For the metaphysical context is ever one that panders to being, whether directly in transcendentalism or indirectly in humanism and nonconformism, whereas the physical context will inevitably pander to taking and the chemical context to giving, even when indirect approaches to taking or giving, germane to subsectional 'bovaryizations', happen to apply, as would be the case for the physical and chemical tiers of our projected triadic Beyond.

18. Now being of a first-rate supreme order is what follows from a metaphysical commitment, whether directly or, to slightly lesser degrees, indirectly, in consequence of a subsectional 'bovaryization', whereof both giving and taking are of a distinctly being-oriented order - indeed are inseparable from a beingful approach, paradoxically, to giving and taking.