CYCLE EIGHTY-SEVEN

1. The technique of religion in a realistic context, viz. art, could be described as natural culture, since it is the culture of the World, and hence of the Mother.

2. The technique of religion in an idealistic context, viz. meditation, could be described as cultural culture, or culture per se, since it is the culture of Heaven, and hence of the Holy Spirit.

3. The technique of religion in a materialistic context, viz. study, could be described as civilized culture, since it is the culture of Purgatory, and hence of the Son.

4. The technique of religion in a naturalistic context, viz. ritual, could be described, if somewhat paradoxically, as barbarous culture, since it is the culture of Hell, and hence of the Father.

5. The virtue of cultural culture, or culture per se, is truth, which aims to establish unity between the spirit and Heaven, whereas the virtue of barbarous culture, its opposite, is strength, which aims to establish unity between the soul and Hell.

6. The virtue of natural culture is beauty, which aims to establish unity between the flesh and the World, whereas the virtue of civilized culture is goodness, which aims to establish unity between the intellect and Purgatory.

7. Unity is established between the spirit and Heaven through meditation, which paves the way for the contemplative heights of supreme Being, which is joy.

8. Unity is established between the soul and Hell through ritual, which paves the way for the emotional heights of supreme Feeling, which is pride.

9. Unity is established between the flesh and the World through art, which paves the way for the sensual heights of supreme Sensing, which is pleasure.

10. Unity is established between the mind and Purgatory through the Word, which paves the way for the intellectual heights of supreme Knowing, which is love.

11. To be the Holy Spirit of Heaven (God) through truth; to feel the Holy Soul of Hell (the Devil) through strength; to sense the Holy Will of the World (woman) through beauty; to know the Holy Mind of Purgatory (man) through goodness.

12. In an open society, torn between the Sun and Saturn, the moon and the earth, there are as many deities as there are virtues. In a closed society that, by contrast, was omega orientated, and thus 'transvaluated', there could be only one deity, one God, and that the Holy Spirit of Heaven, which is alone true. Such a society, orientated towards Saturn, would have no time for the Gods of strength (the Father), goodness (the Son), or beauty (the Mother). It would have no time for that which was less than divine because, transcending the World, it would be beyond time, volume, and mass in the heavenly space of its Holy Spirit. Such a society can and, I believe, should come about, and not simply to enable us to transcend the above-mentioned deities but, more importantly, in order that we may also transcend the antideities which lie behind them in the cruder realms (particle as opposed to wavicle) of life and which, corresponding more closely to cosmic phenomena, detract from the pursuit of virtue through the pressures of vice. Only when such pressures are overcome and life is no longer rooted in the Antispirit of spatial space ... will the Holy Spirit of Heaven stand a realistic chance of coming absolutely to pass.