CYCLE TWENTY-EIGHT

1. Just as sensibility can only be achieved at the expense of sensuality, so one type of sensibility or sensuality can only be achieved at another's expense, both in relation to gender and to plane.

2. A Nonconformist is unlikely to become a Transcendentalist, or vice versa. Likewise, a Humanist is unlikely to become a Fundamentalist, or vice versa.

3. I wrote some time ago of atheism being against theism, whether in terms of polytheism, monotheism, or pantheism. Yet it does not inevitably follow that an Atheist will be a Deist, believing in deity, and thus someone who is into one or other mode of transcendentalism. On the contrary, he may well be committed to atheism as an end-in-itself, and thus stand at a radically nonconformist or even humanist remove not only from deism, but from conventionally theistic forms of nonconformism and humanism such as are much more prominent, I would argue, in relation to Protestantism than to Catholicism.

4. Hence it should be possible to conceive of atheism as a kind of half-way house between theism and deism, a rejection, implicit or otherwise, of the former but an inability or unwillingness to embrace the latter. In this respect, the atheist's elemental correspondence would be to the deuteron/deuterino if Nonconformist (masculine) but to the positron/positrino if Humanist (feminine), and atheism, conceived in these phenomenal terms, would act as a buffer-zone between theism and deism, capable of leaning one way or the other, but always remaining distinct from each.

5. If that which is atheist does not necessarily become deist, it can at least be regarded as a support for deism, paving the way, as a rejection of theism, for the leadership of the supermasculine above.

6. The affirmation of a 'Kingdom Within' lends itself to equation with atheism, insofar as it implies a 'turning one's back' on theism and whatever can be said to adhere, in Creator-like terms, to the 'Kingdom Without'. In this respect, there is certainly scope for identifying Christ with atheism and for apperceiving in a more radical order of nonconformism that which is the next best thing to deism, viz. transcendentalism, wherein the Holy Spirit of Heaven is the reward for godly strivings.

7. What ultimately is God, the deity, but the commitment of one's conscious mind to the inner metaphysical willpower of the lungs, so that one rises above breathing to the airy peaks of transcendental meditation, powered by the lungs to the glorification of spiritual selfhood that comes from identifying with the breath, especially, in this context, the out-breath of the spirit.

8. When my spiritual self is enlightened by the universal spirit upon which it meditatively feeds, it is lifted upwards to a joyful self-realization which is its glorification. It becomes one with the universal spirit, and is thereby released from personal selfhood.

9. The Mind-Son superman of the Lung-Father achieves not only knowledge of God but an experience of the Holy Spirit of (out-breath) Heaven, as self plunges into respiratory willpower to achieve transcendent glory, passing from one to the other in a continuous cycle of metaphysical centeredness.

10. God is truth, and truth leads to joy, the heavenly fulfilment of the superconscious self's quest for universal release.

11. However, when I no longer meditate but simply breathe, I have ceased to identify, in supermasculine vein, with the superconscious self and reverted to some lower self which, in all probability, has little or no interest in God and no prospect, in consequence, of universal redemption through air.

12. The conscious self becomes superconscious only when it is exclusively dedicated to the breath and no longer tied to other forms of self, including the intellectual and instinctual. Neither is it tied to the air externally, as subconscious, as and when one listens, as subman, to music and thus partakes of God in once-born mode, which is deism of a sensual rather than a sensible nature.

13. The subman stands closer to the superman than does the man of cerebral atheism, since he is not a 'son of man' but a 'Son of God', and outer deism is really the next best thing to inner deism, given its transcendental essence in subnatural determinism, a determinism at a sequential-time remove from the inner deism of spaced space.

14. Spirit in Time is still spirit, no matter how sensual it may be. And it is still true, wise, and holy, if (on account of its outer nature) less so than the spirit in Space to which transcendental meditation panders in spaced vein, bringing the devotee (Son) of God to supernatural determinism.

15. That which is not holy, and deistic, is unholy and atheistic (radical nonconformist) and/or pantheistic (conventional nonconformist); while that, conversely, which is not clear, and atheistic (radical humanist) and/or monotheistic (conventional humanist), is unclear and polytheistic, standing, as soul in Space, at an antithetical remove from spirit there. Such Soul-Space is superfeminine where Spirit-Space is supermasculine, the metachemical Beginning of life as opposed to its metaphysical Ending. Alpha as opposed to omega.

16. And alpha, being unclear, is barbarous, in complete contrast to the holy, and therefore cultural, nature of omega. The First is appearance, the Last ... essence. The Beginning is magic, the Ending ... mystic. For where magic has to do with appearances, for instance with sleight-of-hand, mysticism is all about essences, the unseen or hidden meanings that lie within the kernel of life as metaphysical principles, the greatest of which is joy in relation to the return of spiritual self to its universal source in the air consciously breathed, through transcendental meditation, to the point of superconsciousness.

17. The mysticism of deism is not only antithetical to the magic of polytheism (subsequently modified into miracles for the benefit of those who relate to the monotheistic and pantheistic extrapolations thereof); it is above and beyond the gnosticism of atheism and those who, whilst affirming the 'kingdom within' of 'the word', have little or no intention of affirming the 'kingdom within' of the spirit, and thus of climbing free of radical nonconformism towards a transcendent summit of religious being.

18. Such radical Nonconformists are as entitled to their cerebral re-birth, however, as the inner Transcendentalists to their respiratory re-birth, and the triadic Beyond to which I subscribe would do nothing to dissuade them from sticking to their phenomenal bent in the atheistic 'below'.