CYCLE THREE

1. Just as males can only be saved, whether on primary or secondary terms in either relative or absolute contexts, so females can only be damned, again whether on primary or secondary terms on a phenomenal or noumenal basis, since where males alternate, in their subjectivity, between sin and grace, folly and wisdom, females tend, in their objectivity, to alternate between crime and punishment, evil and good.

2. The idea of saving females is both illogical and unrealistic; for even when females demonstrate an element of wisdom, and hence grace, it is as a shadow to what is - and must necessarily always remain - a male preserve and reality.

3. For females are not, like males, creatures for whom self comes first but, on the contrary, creatures for whom the not-self is primary and the self secondary, in view of the objectivity of natures rooted in or stemming from a vacuum, which tend, in consequence, to be either unnatural or supernatural, viz. metachemical or chemical, with fiery and watery implications in relation to what are, in fact, the primary Elements.

4. Thus any sensible constraints upon not-self freedom of objective action can only be commensurate with punishment, and it is because punishment is less attractive to females than crime, the crime of righteous clearness in that freedom of objective action which is correlative with evil, that they revert to crime as to a cultural and/or civilized ideal in which beauty and strength are respectively free to do and give their sensually noumenal and/or phenomenal most.

5. But when beauty and strength are culturally and civilly free to do and give their most, as they are in sensuality, then the cultural and civil forms of truth and knowledge, their righteous counterparts in male sensibility, are bound to take and be their least, even to the extent, in the latter case, of not being credited with any official existence or credence at all!

6. All that will be able to thrive, albeit on a secondary basis, are the unrighteous, because sensual, forms of truth and knowledge, as germane not to culture and civilization but to race and generation, and it will necessarily be on a basis of freedom rather than binding, and thus in subordination to the hegemonies of cultural beauty and civilized strength, a subordination at once foolish and unholy in its disrespect for self.

7. For binding to self is the utmost male ideal, and higher even than the knowing of self in civilized knowledge is the being of self, the being true to self, in cultural truth, which requires a repudiation, by those who are metaphysical, of cultural beauty and a turning away, in consequence, from the foolish form of truth which accords with race.

8. Such a turning away from racial truth in response to the repudiation of cultural beauty is a form of ultimate salvation, and in metaphysics this is the achievement of cultural truth on the basis of the utmost binding to self through transcendental meditation.

9. He who is most bound to self through transcendental meditation is truly wise, for his self tends to have its fulcrum, its raison d'être, not in the ego but in the soul, which is the per se context of the metaphysical psyche, and vouchsafes him that pure emotion which is commensurate with Heaven, and not just a secondary order of Heaven in the spirit, the breath, but the primary order of Heaven which is called the soul, and which manifests itself to the metaphysical psyche in the quintessentially essential form or, rather, content(ment) of joy.

10. Thus does a primary god who is also a primary order of the Son, correlative with the Second Coming, achieve his redemption and resurrection in the primary heaven of the Holy Soul, as he moves from the wise grace of inner metaphysical ego to the holy grace of inner metaphysical soul via the wise sin of inner metaphysical will, affiliated to the lungs, and the holy sin of inner metaphysical spirit, affiliated to the breath. For the Father and the Holy Spirit of the context in question are ever sinful in the nature (subnatural) of their doing and giving or, more correctly, in the fact of their association with a given manifestation of Nature, whereas the Son and the Holy Soul of this inner metaphysical context are ever graceful in relation to the psyche (subconscious) of their taking and being, which is to say, in relation to their association with a given manifestation of Psyche.

11. In subatomic terms it could be said that a metaphysical manifestation (protinos) of molecular wavicles has utilized both elemental-particle and molecular-particle manifestations of inner metaphysical reality in order to achieve for itself, on the recoil from selfless threat and/or stretch, the metaphysical manifestation of elemental wavicles, which is commensurate with the purest soul of joyful beatitude.

12. Metaphysical taking and being are never sinful, for they are of the Psyche and thus of primary orders of God and Heaven, whereas the secondary orders of God and Heaven which this psyche utilizes, being of a metaphysical manifestation of Nature (subnatural), are ever sinful, whether on the wise terms of the inner Father or on the holy terms of the inner Spirit, and in utilizing them for purposes of its own emotional transmutation and benefaction, the metaphysical psyche implicitly and readily forgives that which, manifesting the least sinfulness of any elemental context, vouchsafes to it the maximum grace.

13. For the molecular-wavicle quality of inner metaphysical ego, commensurate with God-the-Wise-Son, and the elemental-wavicle essence of inner metaphysical soul, commensurate with Heaven-the-Holy-Soul, would be inconceivable without the elemental-particle appearance of inner metaphysical will, commensurate with God-the-Wise-Father, and the molecular-particle quantity of inner metaphysical spirit, commensurate with Heaven-the-Holy-Spirit.

14. The form of inner metaphysical ego, which is relatively graceful, needs the power of inner metaphysical will, which is absolutely sinful, and the glory of inner metaphysical spirit, which is relatively sinful, if it is to achieve for itself the redemptive content(ment) of inner metaphysical soul, which is absolutely graceful.

15. The relative grace of God-the-Wise-Son into the absolute sinfulness of God-the-Wise-Father makes for the absolute grace of Heaven-the-Holy-Soul via the relative sinfulness of Heaven-the-Holy-Spirit. There is no other inner metaphysical logic than that, and that is the ultimate truth about the ultimate religious praxis which is called transcendental meditation, and which vouchsafes to the primary wise God, who as God-the-Wise-Son is one with inner metaphysical ego, the primary holy Heaven which is called the inner metaphysical soul, the Holy-Soul-of-Heaven, and which is His resurrection from form to contentment, as from qualitative grace to essential grace.