CYCLE 126 (APPENDIX)
1. It seems to me that, contrary to what I may
previously have thought on the subject, salvation is, for want of a better
definition, to progress from sensuality to sensibility, whereas damnation, by
contrast, is to regress from sensibility to sensuality. Hence there are four kinds of salvation, no
less than four kinds of damnation, each of which I shall list below.
2. To be saved from evil being to good being,
the ears to the lungs, protons to protinos,
naturalism to transcendentalism, primal culture to supreme culture, sequential
Time to spaced Space, submasculinity to supermasculinity, the Antispirit,
or Clear Fire of Time, to the Holy Spirit of Heaven.
3. To be saved from evil doing to good doing,
the eyes to the heart, photons to photinos, idealism
to fundamentalism, primal barbarism to supreme barbarism, spatial Space to
repetitive Time, superfemininity to subfemininity, the Antisoul, or
Clear Light of the Void, to the Holy Soul of Hell (Allah).
4. To be saved from
evil giving to good giving, the tongue to the womb, electrons to electrinos (not neutrons to neutrinos!), materialism to
humanism, primal civilization to supreme civilization, volumetric Volume to
massed (not massive!) Mass, outer femininity to inner femininity, the Anti-id,
or Clear Ice of Volume, to the Holy Id of the World (the Mother).
5. To be saved from
evil taking to good taking, the (phallic) flesh to the brain, neutrons to
neutrinos (not electrons to electrinos!), realism to nonconformism, primal nature to supreme nature, massive
(not massed!) Mass to voluminous Volume, outer masculinity to inner
masculinity, the Antimind (Antichrist) to the Holy
Mind of Purgatory (Christ).
6. Conversely, to be damned from good being to
evil being, the lungs to the ears, protinos to protons,
transcendentalism to naturalism, supreme culture to primal culture, spaced
Space to sequential Time, supermasculinity to submasculinity, the Holy Spirit of Heaven to the Clear Fire
of Time (Satan).
7. To be damned from good doing to evil doing,
the heart to the eyes, photinos to photons,
fundamentalism to idealism, supreme barbarism to primal barbarism, repetitive
Time to spatial Space, subfeminine to superfeminine, the Holy Soul of Hell to the Clear Light of
the Void.
8. To be damned from
good giving to evil giving, the womb to the tongue, electrinos
to electrons (not neutrinos to neutrons!), humanism to materialism, supreme
civilization to primal civilization, massive (not massed!) Mass
to volumetric Volume, inner femininity to outer femininity, the Holy Id of the
World to the Clear Ice of Volume (the Antimother).
9. To be damned from
good taking to evil taking, the brain to the flesh, neutrinos to neutrons (not electrinos to electrons!), nonconformism
to realism, supreme nature to primal nature, voluminous Volume to massive (not
massed!) Mass, inner masculinity to outer masculinity, the
Holy Mind of Purgatory to the Clear Soil of Mass (the Antichrist).
10. The Damned, then, are
of sensuality and the Saved, by contrast, of sensibility. This is effectively the difference between
elements and elementinos, divergence from a vacuum
and convergence upon a plenum, centrifugal alpha and centripetal omega of
extrinsic and intrinsic evaluation.
11. Whatever one is saved to ... is an end-in-itself, not a means to an alternative end (say,
a different kind of salvation).
Humanism, nonconformism, fundamentalism, and
transcendentalism are different kinds of salvation relative to different kinds
of people. There is no way in which,
say, a Humanist can become a Fundamentalist, or a Nonconformist become a
Transcendentalist.... No way, that is, short of changing one's religion
(converting) because one realizes that one is in the wrong religion relative to
what one is in oneself, i.e. predominantly beautiful or knowledgeable or strong
or true. Beauty accords with humanism,
knowledge with nonconformism, strength with
fundamentalism, and truth with transcendentalism. Three of these kinds of salvation are capable
of being extended into Eternity (as already discussed). Only fundamentalism would have no place
there. (The solution for
fundamentalists, now as before, is to backtrack, so to speak, towards
naturalism ... as a precondition of transcendentalism, thereby rising from the
ears to the lungs.)
12. One is saved to good being through the Holy
Spirit of Heaven; saved to good doing through the Holy Soul of Hell; saved to
good taking through the Holy Mind of Purgatory; saved to good giving through
the Holy Id of the World.
13. Conversely, one is damned to evil being
through the Clear Fire of Time; damned to evil doing through the Clear Light of
Space; damned to evil taking through the Clear Soil of Mass; damned to evil
giving through the Clear Ice of Volume.
14. Conversion differs from salvation/damnation by
being from one kind of salvation/damnation to another, so that the convertee effectively changes religion/science, like one
moving from one class, gender, race, etc., to another. By and large, however, the Divine remain
divine, the Diabolic remain diabolic, the Purgatorial (masculine) remain
purgatorial, and the Worldly (feminine) remain worldly. For as it was in the Beginning, so shall it
be in the End. Space is Space, Time is
Time, Volume is Volume, and Mass is Mass.
Short of abandoning Mass for Time or Volume for Space, there is no way
that Mass can be transformed into Time or Volume into Space.
15. Soul is dependent on the
heart, mind on the brain, and spirit on the lungs. Without a heart to pump blood with, there
would be no soul; without a brain to think with, there would be no mind; and
without lungs to breathe with, there would be no spirit. Although there is both soul and spirit in the
brain, where they co-exist with mind on a trinitarian
basis, the soul per se is of the heart, and accordingly of the Devil in what is
the sensible form of Hell, whereas the spirit per se is of the lungs,
and accordingly of God in what is the sensible form of Heaven. The Devil stands to Hell as the heart to
blood, or strength to pride, while God stands to Heaven as the lungs to air, or
truth to joy. No more than one can be
soulful, and hence demonic, without experiencing pride through strength ... can
one be spiritual, and hence angelic, without experiencing joy through truth. Soulfulness and spirituality are consequent
upon the relationship, consciously recognized, between strength and pride on
the one hand ... and truth and joy on the other, being the synthetic products,
respectively, of a dialectic involving, in each case, a quantitative thesis and
a qualitative antithesis.
16. No less than the angelic Being is spiritually
conscious of the relationship between truth and joy, or God and Heaven, in the
realization of his spirituality (which is thus beyond mere happiness), and the
demonic Being is emotionally conscious of the relationship between strength and
pride, or the Devil and Hell, in the realization of his emotionality (which is
thus beyond mere vanity), so the saintly Being, the 'good man' (Christian), is
intellectually conscious of the relationship between knowledge and love, or
Christ and Purgatory, in the realization of his intellectuality (which is thus
beyond mere pedanticism). For Christ stands to Purgatory as the brain
to the mind, or knowledge to love, and one cannot be properly intellectual, and
hence saintly, without experiencing love through knowledge, the Christian
ideal. Yet such an ideal falls short, as
Purgatory from Heaven, of joy through truth, and thus of angelic spirituality,
the key to divinity.
17. The Superchristian
triad of deities, relative to our projected 'triadic Beyond', differs from the
Christian one in terms of an up-ended hierarchy comprised of the Mary Child,
the Second Coming, and the Holy Spirit of Heaven, which contrasts with the
Blessed Virgin, the Christ Child, and the Holy Spirit of Christian, or
Catholic, precedence ... in terms of its more complete liberation from feminine
domination. Instead of an oblique triad
in which the masculine, symbolized by the Christ Child, is effectively dominated
by the feminine, represented by the Blessed Virgin, the Superchristian
triad, though no-less oblique, would signify a liberation from any such
domination owing not a little to the much greater distance between the Mary
Child and the Second Coming Who, being fully adult, would not be dependent, in
any degree, on that attenuation of the Virgin, the way the Christ Child must
necessarily be dependent on His Mother by dint of His infantile proximity to
Her. Hence the Second Coming would be
the gateway to the Holy Spirit of Heaven, the complete lightness of universal
being in supermasculine salvation, which would not be
held back, like the Holy Spirit, by any adult feminine heaviness, germane to
the World, from below. In this respect,
the Superchristian revolution would resemble the full
flowering of the Heathen alternative to Christianity which, manifesting in
Puritanism/Dissenterism, won its freedom, through
bloody struggle, from Anglican domination, and thus set the masculine,
represented by the Son and the Father, in the ascendancy over the feminine,
symbolized by the Mother, with greater parliamentary freedom from monarchic
control the political concomitance.
Hence Protestantism bespeaks, through Puritan will, the triumph of the
masculine over the feminine, both within itself and vis-à-vis Catholicism, or
that which, being non-triangular, is more genuinely
religious. Such a triumph has been
symbolized by the inverted triangle, and it contrasts with the conventional
triangle, or pyramid, of Superheathen tradition and,
for that matter, modernity, in which a superfeminine
apex is in the ascendant over a submasculine and a subfeminine base, like Hinduism over both Judaism and
Mohammedanism, the light over both the fire and the blood. Thus the final revolution in religious
progress should lead to the triumph, via the Second Coming, of the supermasculine, which will signify maximum liberation from
the feminine, become effectively subfeminine, through
the Holy Spirit of Heaven.
