CYCLE TWENTY-TWO

1. FROM BARBARISM TO CIVILIZATION. From the pseudo-barbarism (phenomenal) of the Father to the civilization of the Son via the nature of the Mother ... with regard to the Heathen options, but from the supernature of the Clear Light of the Void to the pseudo-civilization of Mohammed (noumenal) via the barbarism of Satan ... with regard to the Superheathen options.

2. FROM NATURALISM TO CULTURE. From the subnaturalism of the Virgin Mary to the pseudo-culture (phenomenal) of the Holy Ghost via the quasi-culture of the Christ Child ... with regard to the Christian options, but from the pseudo-subnature (noumenal) of the Mary Child to the superculture of the Holy Spirit of Heaven via the quasi-superculture of the Second Coming ... with regard to the Superchristian options.

3. UNDERLYING NATURES. Where civilization is anti-barbarous, barbarism is pro-natural, and nature anti-civilized. Subnature, by contrast, is anti-natural and thus 'World denying' ... whereas nature and barbarism are each, in their separate ways, 'World affirming'. Culture, on the other hand, is too self-absorbed to be 'anti' anything.... Although one must allow for the anti-supernatural resolve of culture in its genuine, or noumenal, manifestation, as defined by me in terms of superculture.

4. PERSONAL AND UNIVERSAL. When culture is phenomenal, and thus pseudo, it is personal, whereas its noumenal manifestation is universal, since a matter of being into air (a universal medium) rather than, say, chemical changes in the brain following death, which, in any case, can only be experienced 'personally', by each individual in the grave. Thus whereas the pseudo-transcendentalism of phenomenal culture remains personal, the genuine transcendentalism of noumenal culture is universal, and thus of an altogether superior order of spirituality. Even the quasi-culture that, as thoughtful prayer, leads up to and prepares its devotee for the grave ... is personal - as, fundamentally, is the quasi-superculture appertaining to that which is culturally of the Second Coming as opposed to the Christ Child, and which I identify with hallucinogenic enlightenment of an LSD-type order. Yet such personal salvation is a precondition of the universal salvation which is the true goal and destiny of mankind, since it is first of all necessary to 'resurrect the dead', so to speak, before one can proceed beyond the grave to the Life Eternal ... in the genuine spirituality of transcendental meditation. It is necessary because hallucinogenic enlightenment, besides countering the pull of external visionary experience (including, most especially, the Heathen media of video and television, and the Superheathen media of cinema and photography), will take personal salvation from the phenomenal plane of the Holy Ghost to the noumenal plane of the Second Coming, where it is less pseudo-cultural than quasi-supercultural, and thus the next-best-thing to the full-blown noumenal salvation of the Holy Spirit of Heaven, viz. unity between the personal self and the universal self (of the air) in a transpersonal synthesis of heavenly beatitude. For only in such transpersonal universality is Heaven finally attained to, genuine Heaven being noumenal where the false or pseudo-Heaven of the grave is phenomenal, and therefore personal.

5. CHRISTIAN PARADOX. Because the Christian Hell of the virginal vacuum is selfless, its devotees are disposed to the service of others in a variety of transpersonal contexts ... from feeding the poor to tending the sick. Doubtless this fact, no matter how paradoxical in relation to the Christian dichotomy (between Hell and Heaven), is of no small significance in giving to such selfless and seemingly universal acts a certain moral allure which sets them apart, almost disdainfully, from the more selfish pursuits of Christianity, including prayer and contemplation. Yet phenomenal selflessness is nonetheless affiliated, through the Virgin Mary, to Christian Hell, and a religion rooted in such selflessness is always in danger of endowing Hell with more moral authority than Heaven, to the detriment of true salvation (which, alas, is not, in any case, available within such a religion by dint of its phenomenal shortcomings vis-à-vis the Holy Ghost). For when phenomenal selflessness is esteemed above phenomenal selfishness, as to all practical purposes is generally the case where respect for the noumenal selflessness of a cosmic-based Creator deity still obtains ... in deference to superfeminine primacy, religion bogs down in World-denying holiness, and so loses track of that greater holiness which appertains not to the Holy Ghost (a phenomenal context in the grave) but to the noumenal selfishness of the Holy Spirit of Heaven, whose meditative resolve is truly universal. It is to remind people of the desirability of that alternative mode of selfishness that I now write, and its eventual realization requires nothing less than the official establishment of a new and higher religious resolve ... such that takes phenomenal Heaven as its starting point and gradually steps things up towards the noumenal selfishness of the transcendental Beyond, in which spirit is merged into that greater spirit which is its guarantor of Eternal Life.