SINS AND CRIMES

1. Not so long ago I had a tendency to write - as certain previous texts will confirm - about the possibility of people being saved, with Judgement, from 'sins and/or punishments of the world' to the triadic Beyond, and specifically with reference to a majority mandate for religious sovereignty, a concept I have associated, all along, with 'Kingdom Come' and hence with rights appertaining to religious self-determination (for males) under the leadership of Social Transcendentalism.

2. Now I can see, for perhaps the first time, how inadequate such a phrase as 'sins and/or punishments of the world' actually was; for, in point of fact, salvation is only from sin (to grace), and punishment is germane to female sensibility and therefore hardly something to be saved from!

3. Nor is the term 'world' quite comprehensive enough in its phenomenal limitation, by and large, to the concrete sphere of volume and mass, since it fails to do justice to those aspects of life and persons who have more affinity with time and space, and are accordingly above the world (of water and vegetation) in what amounts to a kind of heavenly and/or hellish 'overworld' divisible between fire and air.

4. Therefore the phrase 'salvation from sins and/or punishments of the world' fails on a number of counts, not least of all in relation to the fact that one would be dealing with both worldly and supra-worldly, phenomenal and noumenal, elements whose deliverance from a sensual bias in one or another of the existing triangular structures of 'heathenistic modernity' required, according to gender, both salvation and damnation.

5. Thus there can be no salvation from the world of 'heathenistic modernity' without damnation from it on the part of those who have been earmarked for such a fate in relation to their objective denominational standings, and no salvation from the 'overworld' of a more elevated order of that same heathenistic reality without damnation from it on the part of those females who have been earmarked for such a fate in respect of a similar objective standing within the denominational framework of Catholicism in general.

6. That there are basically two organic triangles - one phenomenal in volume and mass, the other noumenal in time and space - is demonstrably the case, and while the lower one is largely composed of Protestants, the higher one has reference to a sort of Catholic decadence whereby the non-triangular tradition of brain over womb, or Christ over the Virgin Mary, the relative Son over the relative Mother, has been effectively eclipsed by the triangularity of the Father, the Risen Virgin, and the Sacred Heart of a paradoxically resurrected Christ.

7. Now while the phenomenal triangle of Protestants is effectively inverted, the noumenal triangle of Catholics is pyramidal in its conventional positioning, in which the Risen Virgin would accord with the top corner, the Father with the bottom left-hand corner, and the Sacred Heart of the Risen Christ with the bottom right-hand corner, the corner standing for metachemical sensibility (at a specific - and penultimate - subdivisional manifestation) rather than for either metachemical sensuality (topmost corner) or metaphysical sensuality (bottom left-hand corner), and thereby completing a Cupidian axis, so to speak, with the Risen Virgin.

8. It is as if the eyes and the heart, equating with metachemical objectivity, stand in a pyramidal or conventionally triangular relationship to the ears, those organic manifestations of metaphysical subjectivity, with particular reference to the sensuality thereof.

9. Thus eyes over ears aided and abetted (on the same side of the gender fence, so to speak) by the heart ... is approximately equivalent to the Risen Virgin over the Father aided and abetted by the Sacred Heart of the Risen Christ, with triangular implications that accord with a sensual predominance both in respect of the Risen Virgin and the Father, the eyes and the ears, neither of which have any bearing on sensibility (unlike, to a limited extent, the Risen Christ), but are precisely that from which one needs to be saved and/or damned towards a sensible alternative.

10. Which is, of course, where salvation of the generality of Catholics from ears to lungs, as from the Father to the Second Coming, would come into play, with the accompanying damnation of those overly Marian Catholics, mostly female, from the eyes to the heart or, at any rate, to a more sensibly devolved manifestation of the heart, roughly equivalent to the administrative aside (to the triadic Beyond) in 'Kingdom Come', as from the Risen Virgin to a more religiously sensible manifestation of the Risen Christ.

11. I should perhaps remind the reader at this point that while the metaphysical axis of time-space subjectivity is divisible, in sensuality (sequential time) and sensibility (spaced space), between the Father and the Son, the one commensurate with a secondary manifestation of God and the other with a primary manifestation of that same metaphysical reality, the metachemical axis of space-time objectivity is likewise divisible, in sensuality (spatial space) and sensibility (repetitive time), between the Daughter and the Mother, the one commensurate with a primary manifestation of the Devil and the other with a secondary manifestation of that same metachemical reality.

12. Thus while salvation from the noumenal Father is indeed from a secondary god (sensual) to a primary god (sensible), this latter equivalent to the soulful manifestation of the Second Coming (the Holy Soul of Heaven), damnation from the Risen Virgin, equivalent to the noumenal Daughter, is actually from a primary devil (sensual) to a secondary devil (sensible), equivalent to the noumenal Mother, who would be akin to the volitional manifestation of the Second Coming, as germane to the administrative aspects of 'Kingdom Come'.

13. Be that as it may, salvation and/or damnation, depending by and large on gender, from the Catholic 'overworld' to either the top tier of the triadic Beyond (salvation) or the administrative aside in 'Kingdom Come' (damnation) to such a three-tier structure, is only half of the overall picture; for one must remember that there is also the need for salvation and/or damnation from the Protestant 'underworld', so to speak, the corporeal rather than ethereal, concrete rather than abstract, world of the inverted triangle, to the middle and bottom tiers of the Beyond in question.

14. Such an inverted triangle, having reference to mass and volume, is divisible between Protestants-proper, i.e. Dissenters and Puritans, along the horizontal axis at the top, and Anglo-Catholics, or Anglicans, at the bottom tip or corner of the triangle in question, so that we may posit a dichotomy between water and vegetation, or tongue (duly 'forked', or divided between dispassionate Puritans and passionate Dissenters) and flesh, with of course its phallic focus, as the vegetative cynosure for the Anglican 'fall guy' at the bottom.

15. One saves, be it noted, from Father to Son, even in phenomenal worldliness, and therefore from phallus to brain, sensual vegetativeness to sensible vegetativeness within the physical subjectivity of mass-volume relativity, and therefore a majority mandate from Anglicans for religious sovereignty, as indeed a majority mandate for religious sovereignty on a wider electoral basis, would result in their salvation to the middle tier of the triadic Beyond, wherein vegetation had its sensible focus (brain), and grace was accordingly relative.

16. But one damns, be it not forgotten, from Daughter to Mother, even in phenomenal worldliness, and therefore from tongue to womb, sensual wateriness to sensible wateriness within the chemical objectivity of volume-mass relativity, and therefore a majority mandate for religious sovereignty would result in Protestants-proper, affiliated as they actually are to the so-called 'free churches', being damned to the bottom tier of the triadic Beyond, wherein water would have its sensible focus (womb), and punishment was accordingly relative.

17. For if one saves from sin to grace, folly to wisdom, those who, as literal males or, alternatively, persons of a subjective denominational affiliation, are capable of rising diagonally from sensuality to sensibility, one can only damn from crime to punishment, evil to good, those whose fate it is, as literal females or persons of an objective denominational bias, to fall diagonally from sensuality to sensibility - the former rising within vegetation (phenomenal relativity) and air (noumenal absolutism), the latter falling within fire (noumenal absolutism) and water (phenomenal relativity).

18. Thus far from saving from 'sins and/or punishments of the world', the Second Coming and effective Messiah of 'Kingdom Come' can only save from sins of the world (whether 'under' or 'over', relative or absolute, concrete or abstract, phenomenal or noumenal) to the graces of the Other World (the triadic Beyond of 'Kingdom Come', with specific reference to the middle and top tiers thereof), while simultaneously damning from crimes of the world (whether 'over' or 'under', absolute or relative, abstract or concrete, noumenal or phenomenal) to the punishments of the Other World (the triadic Beyond of 'Kingdom Come', with specific reference to the administrative aside and to the bottom tier of the Beyond in question).

19. The Father is a sinner to be saved from, whether in the phenomenal or the noumenal, while the Daughter (including the sensual context of the Risen Virgin) is a criminal to be damned from, whether in the noumenal or the phenomenal.

20. And in both cases one rises to the Son and falls to the Mother, where not sin and crime but grace and punishment have their sensible thrones.