FATHERS AND SONS

1. In general terms, salvation is from the Father to the Son, and thus is a male actuality in which ego is effectively substituted for will, and grace for sin.

2. But one can acknowledge this process of diagonal ascent from sensuality to sensibility on two levels - the level of phenomenal salvation on the one hand, and the level of noumenal salvation on the other hand.

3. We are accustomed to thinking in terms of One Father and One Son in relation to Christianity, but logic demonstrates that, in general terms, one can distinguish between an earthly Father and Son in the phenomenal realm of vegetation, and a heavenly Father and Son in the noumenal realm of air.

4. Thus one can distinguish in this way a physical option from a metaphysical option, the former having reference to mass and volume, but the latter to time and space.

5. Since mass and volume, according with the phenomenal realm of physics, are relative, one can speak of the earthly orders of Father and Son as relative.

6. Since time and space, according with the noumenal realm of metaphysics, are absolute, one can speak of the heavenly orders of Father and Son as absolute.

7. Hence salvation can be relative or absolute, but in either case it is from the Father to the Son, as from will to ego, or not-self to self.

8. Since the Father and the Son are identifiable with organic supremacy as opposed to inorganic primacy (for which one would have to apply the terms Antifather and Antison), one can conceive of the phenomenal salvation from mass to volume in terms of a diagonal ascent from the sensuality of the flesh, more specifically penis, to the sensibility of the brain, both alike according with a vegetative mean (physical) in relation to the four Elements, viz. fire, water, vegetation (or earth), and air.

9. Likewise one can conceive of the noumenal salvation from time to space in terms of a diagonal ascent from the sensuality of the ears to the sensibility of the lungs, both alike according with an airy mean (metaphysical) in relation to the aforementioned four Elements.

10. The salvation from the phenomenal Father to the phenomenal Son, the latter of Whom is identifiable with a First Coming, is accordingly from relative sin to relative grace, as from relative folly to relative wisdom, and is broadly commensurate with the Catholic form of Christianity traditionally.

11. The salvation from the noumenal Father to the noumenal Son, the latter of whom should be identified with a Second Coming, is accordingly from absolute sin to absolute grace, as from absolute folly to absolute wisdom, and is broadly commensurate, so I teach, with the principal focus of the ideological philosophy of 'Kingdom Come', viz. Social Transcendentalism.

12. Obviously the latter order of salvation, commensurate with the Second Coming, has still, at the time of writing (2001), to come to pass; but if and when it does, we shall be living in 'Kingdom Come', with an ultimate mode of salvation, effectively upper class, that would co-exist, in what in other texts I have described as a triadic Beyond, with a lower type of salvation (phenomenal) for those who may have democratically opted for salvation, theoretically as Anglicans, from phallus to brain in the physical sensibility of relative grace.