CYCLE TWENTY-FIVE: OF THE ULTIMATE IDEALISM

1. The idealism of being contrasts absolutely, within both noumenal planes, with the materialism of doing and relatively, vis-à-vis both phenomenal planes, with the realism of giving and the naturalism of taking.

2. Hence while the philosopher is at an absolute remove from the poet, he is at a relative remove from both the dramatist and the novelist, transcendentally aloof from the principal concerns of literary fundamentalism, humanism, and nonconformism.

3. For this particular philosopher, the relationship of self to not-self in the metaphysical context of inner idealism is that of the attraction of the superego to the will of the lungs, while the relationship of the unself to selflessness is that of the reaction of superconsciousness from spiritual breath.

4. The self that is attuned to the respiratory will of the lungs (to breathe) is superegocentric, while the unself thereby conditioned by such an attunement is fated to react against the elemental lightness and universality of spiritual selflessness, as it emanates from the lungs, in order to return, via its emotional depths, to the self from which it originally arose as a lung-conditioned psychic extrapolation.

5. Hence mind is no more completely independent of ego, unself of self, than the spirit is completely independent of the will, the selflessness of the out-breath from the not-selfhood of the in-breath in relation to the lungs.

6. Just as air is transmuted by the lungs from breath to spirit, so self is transmuted by the breath from ego to mind, passing from psychology to psyche.

7. When one is meditating rather than simply breathing, one is properly superegocentric and thus fully supermasculine; for the superman is only possible in relation to truth, which is his commitment to transcendental meditation.

8. The redemption of supermasculinity comes with the transmutation of self into unself, of superego into superconsciousness, and the reaction of the latter from spiritual lightness brings about, in due process of resurrecting its metaphysical core, the superman's salvation in heavenly joy (bliss).

9. Hence there is a distinction between truth and Heaven for the attuned self and unself in the context of inner idealism, which complements that between God and spirit for the turned-on not-self and selflessness.

10. For the transmutation of lungs and breath into God and spirit is the metaphysical complement to the transmutation of superego and superconsciousness into truth and Heaven ... where systematic recourse to meditative praxis is concerned.

11. Hence truth is no more exactly commensurate with God than ... Heaven with spirit. Truth is more existential than experimental, whereas Heaven is more experiential than emanational.

12. The self changes from superego to truth, with the progress of meditation, while the unself correspondingly changes from superconsciousness to Heaven. Complementarily, the not-self changes from lungs to God, while selflessness changes from breath to spirit.

13. There is consequently a progressive refinement, in all contexts of inner idealism, as self and unself on the one hand, and not-self and selflessness on the other ... move beyond profane to religious standings in relation to meditative praxis.

14. Truth for the superman is accordingly the reflection of God in his psychological mirror, while Heaven is the reaction from God's spirit which brings him into psychic contact with his emotional core.

15. But as one extreme leads to another, spirit to Heaven, so the superman, newly resurrected, must return to his psychological self and live the truth of meditative praxis anew in relation to God, abandoning experience for existence in a continuous process of interaction between existence and experiment, truth and God, on the one hand, and emanation and experience, spirit and Heaven, on the other hand.

16. Such is the 'eternal recurrence' of the superman's being in the ultimate metaphysical context of inner idealism, the idealism not of sensuality but of sensibility, not of sequential time but of spaced space, not of 'once-born' transcendentalism but of 're-born' transcendentalism, the Social Transcendentalism of the deliverance from theocracy, theology, theosophy, and whatever else constrains the 'once-born' idealist, by contrast, to sensual deference to the outer materialism of spatial space.

17. Such an inner idealism, on the other hand, is not only atheistic with regard to all modes of theocracy, not least of all the Creator-based mode rooted in the outer materialism of spatial space, but is deistic with regard to itself. For only in transcendental meditation is deity ultimately to be found, and this, too, is germane to the superman's truth.