CYCLE SEVEN

1. The sort of people who subscribe to the concept of 'holy wars' are often partial to a concept of God which owes more than a little to scientific principles and realities, not least of all in relation to the Cosmos and any religious extrapolations thereof. In other words, so much does metachemical culture and race figure in the minds of peoples habituated to primitive concepts of God and religious practices, that they unwittingly find themselves hyping the martial and omnipotent significance of God in consequence of the dubiously divine criteria which apply to 'First Movers' and 'Creator Gods' anyway, much as though their religious delusions played into the hands not only of a scientific subversion of religion but the subversion of the concept 'God' by the Devil, so that many of the qualities attributed to this primitive deity or, rather, theity ... are in reality less divine than diabolic, given the metachemical bias of both sensual and sensible manifestations of noumenal objectivity.

2. This 'first mover' God, whether stellar or Venusian, sensually metachemical or sensibly so, is all too capable of being harnessed, whether metaphorically or otherwise, to a scientific disposition and to acts that owe less to godliness than to devilishness, and all because any concept of God rooted in the Cosmos and having associations with Creation is vulnerable to diabolic subversion in power-centred rhetoric.

3. The very term 'Almighty' applied to God indicates just how far from understanding, let alone practising, genuine godliness the devotees of such a primitive God really are; for, in reality, any more genuinely religious concept of God is inseparable not only from metaphysics, but from a context in which, due to metaphysical reality, power is the least of the factors which contribute to the total equation of divine procedure.

4. For above power in any correct realization of godliness must come glory, form, and, most characteristically of all, contentment, this latter being the very raison d'être of the process whereby, through transcendental meditation, a primary God, identifiable with the ego of metaphysical sensibility, utilizes a secondary God, identifiable with the will of such a context, in order to glide out via the 'wings' of a secondary order of Heaven, identifiable with the spirit of such a context, to the inevitability, in self-preservation, of recoil to a primary order of Heaven, identifiable with the soul of such a context, the goal and redemption of the primary God.

5. Thus, in a certain specifically metaphysical sense, and more in relation to sensibility (wisdom) than to sensuality (folly), a wise manifestation of God-the-Son utilizes a wise manifestation of God-the-Father in order to ride-out upon a holy manifestation of Heaven-the-Spirit before recoiling to self, in self-preservation, through a holy manifestation of Heaven-the-Soul, the ultimate raison d'être of the meditative process in question, and thus of the most genuinely religious context.

6. Inner metaphysical self into inner metaphysical not-self (the lungs) leads the inner metaphysical self to identify with the spiritual emanation from that not-self (the breath) up until that point where it must recoil, in self-preservation, to self more profoundly, which is precisely its soulful manifestation as revealed through the most sublimated joy of which the self is capable, and which enables that which had been primarily of God to enter a primary Heaven before returning, again and again, to its egocentric fulcrum in the Son, as it were, and plunging anew into the secondary godliness of the inner metaphysical not-self which, being of the will, is germane to the Father in the context in question.

7. But that 'Father', or secondary God, is of the nature, in metaphysics, of a fourth-rate order of power, the power of the lungs to breathe, and thus guarantor not only of a first-rate order of contentment for the heavenly self, the inner metaphysical soul, whose contentment is joyful, but complement to a third-rate order of spirit in the breath and associate of a second-rate order of ego in the inner metaphysical self, or that aspect of the brain - more specifically the brain stem and spinal column - which, bypassing the brain in general, is consciously committed to the entire process of transcendental meditation, as centred in the lungs.

8. How far one is here from primitive and fundamentally false notions of God as 'cosmic Creator', 'First Mover in the Cosmos', 'Almighty', and other such terms that owe more to metachemistry, and hence fire, than ever they do to metaphysics, and hence air, as well as more to science than to religion! It seems that mankind, to use that term in its broadest possible sense, begins by investing its religious capacity in science, and only gradually extricates it, if at all, from such a rudimentary affiliation to one in which not even politics and economics can claim ultimate jurisdiction over religion but only religion itself, by which time it is almost as though one had grown beyond religion, in its various theocratic guises, to that which atheistically repudiates all such traditions in the interests of its deistic insights and self-awareness as the ultimate wisdom and guarantor of soulful consummation.

9. For, ultimately, what we are talking about is the life of the soul, not just of any old soul, be it fourth-rate and loving (metachemical), third-rate and proud (chemical), or second-rate and pleasurable (physical), but that soul which, as the essence of life, can only come to light, so to speak, in association with the essential element, the element which is neither apparent, quantitative, nor qualitative but essential in its hiddenness and withdrawness from the naked eye. I am alluding, of course, to air, and air it is which, corresponding to the subnatural, permits that which is most genuinely soulful, and hence subconscious, to be, and not simply to be foolishly, as is invariably the case with the airwaves-utilizing sensuality of aural metaphysics but, in salvation from such folly, to be wisely, as the fruit of the metaphysics of respiratory sensibility, as it were, in which transcendental meditation has its holy throne, and thus the lungs rather than the ears.

10. For being is the nature or, rather, psyche of heaven (subconscious), and for this ultimate being to come to pass there must be the requisite, or metaphysical, modes of doing, giving, and taking, as of will, spirit, and ego, or power, glory, and form, in order to make possible to the soul its ultimate contentment in the Being-of-Beings, the joyful being of the Holy Soul, so to speak, of Heaven.

11. Therefore just as we can speak of 'holy being' in the soul of the inner metaphysical self, so we can speak of 'wise taking' in the ego of that same self, with 'wise doing' in the will of the inner metaphysical not-self (lungs) and 'holy giving' in the spirit of that same not-self (breath) complementing the self as secondary orders of God and Heaven to primary orders of God and Heaven, the former of which are there, in the context of transcendental meditation, to serve the latter or, more specifically, to enable the ego of inner metaphysics to achieve redemption for itself in the resurrection of self from ego to soul, God-the-Wise-Son to Heaven-the-Holy-Soul, and thus achieve its joyful beatitude in the Being-of-Beings, the Heaven-of-Heavens, and consummation of all religious striving.