CYCLE
ELEVEN
1. Salvation from the World, which is a
Christian (nonconformist) ideal, does not exclude salvation of the World, that
heathen (humanist) ideal, which is as germane, by and large, to women as the
above-mentioned ideal to men, who stand to gain more from mind sensibility in
Christ than from phallus sensuality in the Antichrist. Nevertheless, salvation of the World is just
as legitimate a mode of deliverance from sin (sensuality) as salvation from the
World, and is of course achieved on the basis of womb sensibility, as that
which, in humanism, appertains to the Mother replaces that which, in
materialism, appertains to the Antimother, and hence
to tongue sensuality.
2. However, neither salvation described above
has any bearing on God or Heaven, since whereas the one is worldly, the other
is purgatorial, and thus no more than a phenomenal solution to the problem
(from a sensible standpoint) of phenomenal sensuality/sin. In fact, such salvations are specifically for
those who, as average men and women, are broadly masculine or feminine. The salvation that leads to the Holy Spirit
of Heaven, by contrast, requires a noumenal
precondition in the submasculine, since it is only
from aural sensuality in the Davidian beast, as it
were, of the Antispirit ... that one can rise towards
the respiratory sensibility of the lungs and thereby achieve true divinity in
the supermasculine, abandoning naturalism for
transcendentalism, which is beyond noumenal sin in
the most perfect grace, the metanoumenal grace of the
ultimate sensibility!
3. Just as salvation from the World is for those
who relate, through Antichrist, to the Antipurgatory,
as it were, of the phallus, so the salvation described above is for those who
relate, through the Antispirit, to Antiheaven, the negative Heaven of the aural beast. It could similarly be defined as salvation
from Hell, since, conceived as the context of emotional sensibility, Hell
profits no less from the aural attentions of Antiheaven
than the maternal virtue of the World from the phallic attentions of Antipurgatory, wherein the Antichrist is enthroned. Thus no less than Christianity allows,
through nonconformism, for a salvation from the
World, so true religion allows, through transcendentalism, for a salvation from
Hell, which, like the World, will otherwise continue to profit at Antiheaven's and, ultimately, Heaven's expense. Rejecting the emotional blandishments of
Hell, which often take a musical guise, can only be achieved if one is
sincerely determined to be saved to Heaven, thereby rising from the ears to the
lungs, from the Antispirit (the Clear Fire of Time)
to the Holy Spirit of Heaven, wherein there is nothing but Eternal Peace.
4. Conversely, Hell only thrives, as a rule, at Antiheaven's expense, since music, the cultural embodiment of
soul, needs a willing pair of ears if it is to be appreciated, just as, lower
down in the phenomenal realm of the World, female beauty needs a willing
phallus to achieve maternal fulfilment.
Hence Antiheaven is no less crucial to Hell's
salvation (from the optical sensuality of Antihell)
than Antipurgatory ... to the World's salvation (from
the tongue-based sensuality of the Antiworld). The question for both Antiheaven
and Antipurgatory, and by implication those who
effectively function in terms of the Antispirit and
the Antichrist (Antimind), is whether to remain of
use to Hell and the World respectively or whether, on the contrary, to seek
their own respective salvations in Heaven and Purgatory, thereby ceasing to be
of use to that which is morally antithetical to both.
