CYCLE TWENTY-THREE: UNDERSTANDING RELIGION

1. For 'Thine is the Power and the Glory for Ever and Ever ...' from the 'Lord's Prayer' has the ring of a false attribution where God and Heaven are concerned, bearing in mind that such terms are germane to the context of metaphysics, not least of all in relation to the commitment of the inner metaphysical self to the inner metaphysical not-self, i.e. the lungs, on the one hand, and to the reaction of the inner metaphysical unself from inner metaphysical selflessness, i.e. the breath, on the other hand, and are therefore commensurate with truth and joy, the imperfect form of spaced space and the perfect content(ment) of sensible being, wherein both the inner metaphysical ego (superego) of the profane inner self and the inner metaphysical mind (superconscious) of the redeemed inner self, i.e. of the inner unself, are blessed by God and Heaven, the one as Father, the other as Holy Ghost.

2. Hence the relationship of the inner metaphysical self/unself to the inner metaphysical not-self/selflessness is akin to that of Son to Father and Holy Spirit, the Son himself divisible, as superman, between the inner metaphysical profanity of the superego and the inner metaphysical sublimity of the superconscious, the former affiliated to the imperfect form (in spaced space) of the Father, the latter reacting from the perfect content (breathy lightness) of the Holy Spirit, before returning, via its sensible kernel (in the spiritual emotion of joy) to the psychological equilibrium of the superegocentric self, wherein the process of attraction and reaction begins afresh, and so on, in an 'eternal recurrence' of cyclical development.

3. Thus the superman, as 'Son of God', is very much one for whom the superego of inner metaphysical selfhood is the link to the supernatural will of inner metaphysical not-selfhood, the latter of which, effectively functioning as Father, delivers the self in question to the redemptive resurrection of superconscious unselfhood via the inner metaphysical selflessness of the supercultural spirit with which it is affiliated and from which the superconscious unself will react, as from the unbearable lightness of the Holy Ghost, to achieve a profounder awareness of itself in metaphysical emotion (joy), before returning to the self from which it originally derived.

4. Hence the 'Son of God' becomes a 'Son of Heaven' as unself replaces self, wherein he achieves resurrectional unself-awareness prior to returning to superegocentric earth, as it were, via the 'rebirth' of self, to be freshly attracted by the will of the Father to supernaturally transport him anew on the supercultural wings of the spirit.

5. Such it is on the inner metaphysical plane of airy sensibility, and there is nought higher than the superman, nor any better God and Heaven than the inner metaphysical God and Heaven to which he subscribes in his divine folly and sublime wisdom, passing from the imperfect form of the one to the perfect content of the other. His meditative commitment to the inner metaphysical not-self (lungs) and to inner metaphysical selflessness (the breath) is what constitutes his truth and joy; for only in the nature and culture of ultimate God and Heaven can there be ultimate truth for the superegocentric self and ultimate joy (bliss) for its psychical extrapolation, the inner metaphysical unself of superconscious mind.

6. This inner metaphysical context of airy sensibility not only transcends, or goes beyond, the outer metaphysical context of airy sensuality, wherein self and unself have their respective subegocentric and subconscious relationships with the subnatural will of the ears and the subcultural spirit of the airwaves, functioning as outer metaphysical Father and Holy Ghost, it stands above and beyond all other contexts, whether vegetative, watery, or fiery; for it is the ultimate context and, apart from its sensual 'lesser brother', the only one that, being metaphysical, has anything to do with God and Heaven, truth and joy, imperfect form and perfect content(ment). Genuine religion begins and ends in metaphysics, and all else is a sham or falsehood.

7. Thus when economics poses as religion we get the vegetative sham of nonconformism (Christianity), which is second-rate religion; when politics poses as religion we get the watery sham of humanism (Heathenism), which is third-rate religion; and when science poses as religion we get the fiery sham of fundamentalism (Superheathenism and/or Subheathenism), which is fourth-rate religion. Only in metaphysics do we get religion per se, and thus transcendentalism. But only in sensible, or 're-born' metaphysics do we get the ultimate, and therefore Superchristian, mode of transcendentalism, the Social Transcendentalism to which I, as a self-proclaimed Messiah, ideologically and philosophically subscribe. Only then will there be scope for the superman to be, and to be to the fullest and deepest possible extent.