1. CENTRED IN THE MIND. From the standpoint of Christianity, there should be no question that prayer leads to, or can be used as a vehicle leading to, meditation ... pretty much as the Christ Child leads to the Holy Spirit, or Volume of a voluminous nature to Space of a spaced nature. What I would like to establish, however, is that, while prayer is a necessary precondition of the 'peace that surpasses all understanding', it is more likely to lead to mind-based meditation than to anything exclusively lung-based, and for the simple reason that the practising Christian is centred in the mind rather than the spirit, thereby tending to exaggerate the importance of mind through prayerful conditioning. But meditation that is dominated by the mind, even when the person concerned is aware of the spiritual significance of the lungs, is not true or universal but, on the contrary, good and personal, being of the Holy Spirit rather than of the Holy Spirit of Heaven. Thus the failure of prayer, from a truly spiritual standpoint, is that it relies upon the mind to such an extent ... that the peace which surpasses it, through meditation, is compromised and even subverted by mind, resulting in the personal spirituality of the Holy Ghost, a spirituality which is always exposed, unlike its universal counterpart, to the 'sin' of spiritual greed, as when the Christian meditator breathes more deeply and perhaps regularly than would be commensurate with lung-centred meditation.


2. CENTRED IN THE LUNGS. No, much as Christian meditation is good, the Superchristian meditation which follows from a more radically transcendental approach to the spirit ... is alone true, since transcending mind in the ultimate peace of the universal self, the meditator centred in his lungs and allowing them to, as it were, speak for themselves, with more genuinely spiritual consequences the heavenly reward. In fact, so much will the personal self of the mind be 'eclipsed' and transcended by the universal self of the spirit ... that the Holy Spirit of Heaven will be the inevitable consequence, as superconsciousness replaces consciousness, and the meditator is transported, on wings of divine joy, completely 'over the moon', so to speak, in what can only be the most genuine mode of spirituality.


3. LOGICAL PRECONDITION. Yet just as the Christ Child is, logically speaking, the necessary precondition of the Holy Spirit, so the Second Coming is the logical precondition of the Holy Spirit of Heaven, his VDU-centred thoughts as superior to the thought-based intellectuality (prayer) of the Christ Child ... as the Holy Spirit of Heaven ... to the Holy Ghost. For the passive contemplation and/or study of his works in the coming 'New Purgatory' of the triadic Beyond ... will be of crucial significance to the development, within the People or, more correctly, what should by then be a Superchristian humanity, of the necessary frame-of-mind for gravitating, thereafter, to the 'New Heaven' of pure meditation, the lung-centred passivity of which will bring the spirit to universal heights. Thus through passivity vis--vis the computerized word of the Second Coming, the Superchristian Saved will achieve passivity vis--vis the universal self, with no intellectual or psychological subversion of the lungs ... after the fashion of mind-based Christians. The Second Coming is, verily, the precondition of the Holy Spirit of Heaven.


4. ERRONEOUS NOTIONS OF THE HOLY GHOST. Curiously, many Christians would not associate the Holy Ghost with mind-dominated meditation, but with some crasser and more fundamentalist notion ... like 'tongues of fire'. Yet, despite its scriptural basis, the notion of the Holy Ghost as 'tongues of fire' is really rather mystical, which is to say, deplorably fundamentalist in what would appear to be an overt connection with the Father, the Creator, Jehovah, etc. In point of fact, 'tongues of fire' would suggest to me a connection with Satan, and thus have specifically naturalist or beastly correlations more appropriate, in their solar basis, to Judaism than to Christianity. But if 'the Father' is the worst subversion of the Holy Spirit, then the notion of its being in some way associated with the grave is hardly better, since reducing it to the inner light of the Mother/Virgin in a patently mundane concession to 'heathen populism'. No, the Holy Ghost is no more of the inner light than of the outer light/fire. Nor, incidentally, is it of the Son in some kind of inspirational intellectuality which smacks of outer spirit. The Holy Spirit is, indeed, inner spirit, but not, alas, the inner spirit of the lungs per se, so much as the egocentric control and manipulation of that spirit from the rather more purgatorial standpoint of the mind, so that the 'Christian result' is less genuinely transcendentalist than quasi-transcendentalist in relation to prayerful nonconformism.


5. OBLIQUE CONTRASTS WITHIN CHRISTIANITY. To contrast, relative to Christianity, Catholic transcendentalism with Puritan nonconformism, and Dissenter fundamentalism with Anglican humanism, the former pair affiliated to the Holy Ghost and the Son (not to be confused with the more radical, and prayerful, form of nonconformism which is associated with the Christ Child), and the latter pair affiliated, by contrast, to the Father and the Mother (not to be confused with the more radical, and responsive, form of humanism which is associated with the Blessed Virgin).


6. INTELLECTUAL OPTIONS OF CHRISTENDOM. To contrast, again relative to Christianity, Catholic 'bums', if you will, with Puritan 'pricks', and Dissenter 'jerks' with Anglican 'cunts' - thereby effectively contrasting thinking and writing, on the one hand, with reading and speaking on the other hand ... as one embraces the full-gamut of intellectual options within the broadly purgatorial framework of the Christian civilization, a civilization built around, albeit with different denominational emphases, the Son, viz. Christ, but also embracing the Father, the Mother, and the Holy Ghost ... in quasi-Heathen, or non-Christian, alternatives.


7. GOOD ESSENCE OF CHRISTIANITY. To contrast the religious nature, relatively disposed to the True, of Catholicism with the economic nature, classically disposed to the Good, of Puritanism on the one hand, but the scientific nature, relatively disposed to the Strong, of Presbyterianism with the political nature, relatively disposed to the Beautiful, of Anglicanism on the other hand. Thus it follows that whereas Puritanism is more genuinely Christian vis--vis the Son than any of the other denominations of Christianity, such a genuineness is in relation to the Good rather than to the True (Catholicism), the Strong (Presbyterianism), or the Beautiful (Anglicanism). Christianity is not, strictly speaking, a religion of the True/Truth, but of the Good, centred in Christ, in which case it is not strictly religious at all but essentially economic. Therefore it is centred not in prayerful subversion of the Good through the Christ Child, considered as a vehicle for the peace of the Holy Ghost (the nearest thing to Christian truth), but in the epistolary intellectuality of the New Testament, with, in consequence, a strictly purgatorial (writerly) correlation, germane to the Son.