CYCLE FORTY-NINE

1. From the elemental Primal Being of the eyes to the elemental Supreme Being of the lungs via the molecular Primal Being of the forebrain and the molecular Supreme Being of the superconscious.

2. From the elemental Primal Doing of the ears to the elemental Supreme Doing of the heart via the molecular Primal Doing of the backbrain and the molecular Supreme Doing of the subconscious.

3. From the elemental Primal Taking of the tongue to the elemental Supreme Taking of the brain via the molecular Primal Taking of the right midbrain and the molecular Supreme Taking of the conscious.

4. From the elemental Primal Giving of the flesh to the elemental Supreme Giving of the womb via the molecular Primal Giving of the left midbrain and the molecular Supreme Giving of the unconscious.

5. There is not one self but two selves - the phenomenal self and the noumenal self; nor one not-self but two not-selves - the phenomenal not-self and the noumenal not-self.

6. Thus every individual is a combination of two selves or, more correctly, of two selves and two not-selves.

7. A self is not elemental, still less molecular, but the product of a cohesive fusion of the various elements and molecules which combine together into atomic structures. Such is also the case for a not-self.

8. A self has two sides or aspects to it, viz. an objective, or particle, side, and a subjective, or wavicle, side - the former content and the latter form. Such is also the case for a not-self.

9. Both the phenomenal and noumenal selves are more subjective than objective, with a preponderating wavicle form, while both the phenomenal and noumenal not-selves, by contrast, are more objective than subjective, with a preponderating particle content.

10. Thus the not-selves are contexts in which content preponderates, in particle objectivity, over form, whereas the selves are contexts, by contrast, in which form preponderates, in wavicle subjectivity, over content.

11. Since selves/not-selves are divisible into objective and subjective sides respectively, we may term the objective side the will and, by contrast, the subjective side the soul, being careful to distinguish each of these from the elements, or faculties, which go to make up a self/not-self.

12. It should follow that the not-selves, both noumenal and phenomenal, will be contexts in which, given their objective bias, will predominates over soul (or, more correctly, not-will over not-soul), in contrast to the predominance of soul over will in the more subjective contexts of both the phenomenal and noumenal selves.

13. Hence it should also follow that a preponderating not-self will tend to rule over and oppress the self, and hence the soul, from the vantage-point of a predominating will. Such an oppressive situation is characteristic of traditional gender relations, whereby the more objective male has tended to oppress the more subjective female, who has, of necessity, been obliged to accommodate her soul to the masculine will.

14. Yet if, in contexts of the not-self, the will is always dominant over the soul (both phenomenal and noumenal), then in contexts of the self, by contrast, it is the soul which remains the dominant or, at any rate, preponderant factor ... as testimony to the subjective nature of the self in both its phenomenal and noumenal manifestations.

15. Speaking metaphorically, one could say that science and economics, being objective, are contexts in which will predominates over soul (though this will only apply, as a rule, to their more objective modes), whereas politics and religion are contexts in which, by contrast, soul predominates over will (though this will only apply, as a rule, to their more subjective modes).

16. The will of any given self/not-self, being objective, enables that self/not-self to select, from the available range of elemental and/or molecular options, that option which it most wishes to develop at any given time, be it sensual, intellectual, visual, or spiritual, and the emotional response to the selected option is then experienced by the soul, or subjective aspect, of whichever self/not-self happens to be in the ascendant.

17. Hence the will provides any given self/not-self with a door into its elemental and/or molecular compartments, while the experience of one or more of these compartments is registered by the soul, which is the emotionally subjective aspect of that self/not-self.

18. Salvation of the soul is not so much from the will, which in any case is ranged, when preponderant, against the soul (and thus against any prospect of salvation), but from the phenomenal manifestation of the soul to its noumenal manifestation ... as one passes, through spirit, from phenomenal self to noumenal self.

19. Salvation of the soul, and hence of the self of which it is but a subjective aspect, is therefore from the natural plane of molecular Supreme Giving to the cultural plane of elemental Supreme Being, as from beauty to truth. It can also be, in a more circumscribed sense, from the visual culture of molecular Supreme Being to the spiritual culture of elemental Supreme Being, thereby progressing within the context of noumenal subjectivity rather than, as elsewhere, from the phenomenal to the noumenal.

20. The salvation of the phenomenal soul from molecular Supreme Giving, in imagination, to elemental Supreme Giving, in dance, is relative to the World, and therefore falls short of divine salvation ... to the extent that the World falls short of Heaven. It is simply to make a heaven of the World by choosing to focus upon its most subjective point, the point of the most perfect natural form. Such a salvation, while relatively laudable, is necessarily an end-in-itself rather than a means to an ultimate end - the end, namely, of God the Holy Spirit of Heaven ... in the elemental Supreme Being of the most perfect cultural form.

21. When the noumenal self selects, from the range of cultural options, Spiritual Being through the agency of its divine will, then the soul is brought to the peak of its emotional response in the joy that is the corollary of the noumenal self's being at one with the most perfect cultural form in the airy exercise of transcendental meditation.

22. As soon as the noumenal self embraces spiritual culture through the exercise of its divine will, the soul is joyously saved to the elemental Supreme Being of the most perfect cultural form, and passes over into transpersonal unity with the Divine, becoming, thereby, One with the Holy Spirit of Heaven.

23. The noumenal self is not literally, and never can be, the Holy Spirit of Heaven, but is only one with it through the practice of transcendental meditation. The noumenal self remains an atomic unit and not an element of cultural Being.

24. But the experience of elemental Supreme Being by the divine soul of the noumenal self ensures that, providing it continues to exercise its will in the maintenance of spiritual relations, the Holy Spirit of Heaven becomes its salvation and guarantee of Eternal Life.