IMMANENCE AND TRANSCENDENCE

1. It is often held that God is both immanent and transcendent, but such a belief would not hold with my philosophy, which distinguishes between primary and secondary orders of God, or godliness, in relation to the metaphysical self (ego) and not-self (will), with particular emphasis upon the inner, or sensible, context of metaphysics, wherein both primary and secondary gods are wise.

2. Hence where wise gods are concerned, one can certainly distinguish, as I do, between a primary God and a secondary God, the former of the self egocentrically or, rather, egoistically (since consciousness is directed towards subconscious enhancement of self via both unconscious and superconscious assistance from the relevant not-self), and the latter of the not-self instinctively, which is to say in terms of will. But this is not equivalent to a distinction between immanence and transcendence. For how can the not-self transcend the self?

3. Rather is it the case that godliness is immanent on both primary and secondary terms, as God-the-Son in egoistic selfhood and as God-the-Father in instinctive not-selfhood, both of which are equally or, at any rate, unequally immanent.

4. The distinction between immanence and transcendence is not therefore between one type of God and another, 'the Son' and 'the Father' as interpreted by me in relation to inner metaphysics, but rather between God and Heaven, the latter of which transcends, i.e. goes beyond, the former, whether on primary or on secondary terms.

5. Hence the Holy Spirit of Heaven transcends the Wise Will of God-the-Father in the secondary context of God and Heaven, as the breath transcends the lungs, being their raison d'être and redemption.

6. Likewise the Holy Soul of Heaven transcends the Wise Ego of God-the-Son in the primary context of God and Heaven, as the inner metaphysical soul transcends the inner metaphysical ego, being its raison d'être and redemption.

7. Heaven is therefore the transcendence of God, whether in relation to the inner metaphysical not-self or to the inner metaphysical self, for wisdom is redeemed in holiness, as joy vindicates truth.

8. The ego that, become conscious of the breathing process through transcendental meditation, puts itself through the will and the spirit of the inner metaphysical not-self is redeemed in the soul-of-souls, the per se manifestation of soul, which is commensurate with a primary order of transcendence.

9. The breath that flows from out the lungs, as inner metaphysical spirit from inner metaphysical will, the Holy Spirit from 'the Father', is commensurate with a secondary order of transcendence, since it is germane to a secondary immanence.

10. Both the secondary immanence of God-the-Father and the secondary transcendence ... of the Holy Spirit of Heaven are means for the primary immanence ... of God-the-Son to achieve the primary transcendence ... of the Holy Soul of Heaven, which is the transcendence-of-transcendences and heaven-of-heavens.

11. One meditates, as a primary God, in order to achieve resurrection of the self from ego to soul, thereby enhancing the self in terms of its attainment, on a cyclical basis, to primary Heaven.

12. This is the ultimate self-interest, the ultimate egoism (as especially applicable to males of a metaphysical disposition), the Wise Ego of God-the-Son destined to be eclipsed by the Holy Soul of Heaven as the inner metaphysical self consciously utilizes both the unconscious will and the superconscious spirit of the inner metaphysical not-self (the Wise Will of God-the-Father and the Holy Spirit of Heaven) for purposes of self-transmutation from godly immanence to heavenly transcendence of that immanence, which is the redemption of ego in soulful resurrection of that which is primary.