SALVATION AND REDEMPTION

1. The personal is always redeemed by the universal, whether in relation to the self or to the not-self, in sensuality no less than in sensibility.

2. In the case of the self, be it metachemical, chemical, physical, or metaphysical, the ego is redeemed by the soul.

3. In the case of the not-self, be it metachemical, chemical, physical, or metaphysical, the will is redeemed by the spirit.

4. Thus the Devil is redeemed by Hell, woman by purgatory, man by the earth, and God by Heaven, in both primary and secondary manifestations of each elemental context.

5. Put more abstractly (and therefore philosophically), form is redeemed by content(ment) in the case of the self, while power is redeemed by glory in the case of the not-self.

6. And in all four elements the ego and the will are personal, but the spirit and the soul are universal - universal in relation to the astral/conscious as opposed to the human/nature.

7. Salvation, on the other hand, is not connected with the transcendence of the personal in the universal, of the Devil in Hell, woman in purgatory, man in the earth, or God in Heaven, but with deliverance of males from sensuality to sensibility in the elemental contexts, necessarily subjective, of physics and metaphysics, viz. vegetation and air.

8. Thus salvation is limited to men (in vegetation) and to submen (in air), as they diagonally ascend the physical and metaphysical axes from sensuality to sensibility, vice to virtue.

9. For men, who relate (in their physical mean) to phenomenal subjectivity, deliverance from sensuality to sensibility is from massive mass to voluminous volume within mass-volume evolution.

10. For submen, who relate (in their metaphysical mean) to noumenal subjectivity, deliverance from sensuality to sensibility is from sequential time to spaced space within time-space evolution.

11. Thus, in the supremacy of positivity, it could be said that men, the vegetative males, ascend from the phallus to the brain, from carnal knowledge to mental (intellectual) knowledge, in the process of undergoing phenomenal salvation from physical sensuality to sensibility.

12. Likewise it could be said of submen, the airy males, that they ascend, in the supremacy of positivity, from the ears to the lungs, from aural truth to respiratory truth, in the process of undergoing noumenal salvation from metaphysical sensuality to sensibility.

13. The former context, appertaining to men, is lower class and effectively Christian; the latter context, appertaining to submen, is upper class and effectively Buddhist.

14. But, in either case, salvation is a male solution, whether temporary or permanent, to the problem, from a male standpoint, of female dominion.

15. For that man/subman who is not 're-born' into Christ/Buddha is fated to remain under the virtuous dominion, in sensuality, of females, his 'once-born' viciousness condemning him to an inferior status in which, not surprisingly, he gets to play 'fall guy for slag', even to the extent of 'the Devil' or 'Pan'-like beast.

16. With the achievement, via Christianity or Buddhism or some such sensible religion, of salvation, however, it is the male who attains to virtue and the female, by contrast, who falls diagonally to vice ... in what becomes, for her, the damnation of sensibility.

17. For the corollary of male salvation ... is female damnation, whether in the upper-class terms of noumenal objectivity, wherein the unwoman, so to speak, falls diagonally from spatial space to repetitive time in space-time devolution, or in the lower-class terms of phenomenal objectivity, wherein damnation (for the superwoman) is from volumetric volume to massed mass in volume-mass devolution.

18. Thus, in relation to the supremacy of positivity, it could be said that unwomen, the fiery females, descend from the eyes to the heart, as from optical beauty to romantic beauty, in the process of undergoing noumenal damnation from metachemical sensuality to sensibility.

19. Likewise it could be said of superwomen, the watery females, that they descend, in relation to the supremacy of positivity, from the tongue to the womb, verbal strength to reproductive strength, in the process of undergoing phenomenal damnation from chemical sensuality to sensibility.

20. Either way, females are damned from sensuality to sensibility as they fall diagonally through two planes according to their class integrity and/or effective position at any given time, and this usually happens in response to the achievement, by males, of salvation from sensuality to sensibility in relation to the axes, bisecting two planes, with which males are specifically identifiable, viz. the physical axis of mass-volume evolution for men and the metaphysical axis of time-space evolution for submen.

21. But what is it that males are saved from and females damned to? Or, more to the point, how are we to regard the 'once-born' situations of the genders in which the female is hegemonic over the male - simply in terms of virtue over vice? Clearly that is the case, but it is also a fact that females are blessed with virtue in relation to metachemical and chemical sensuality, while males are cursed with vice in relation to physical and metaphysical sensuality.

22. Thus we can say that whereas it is a blessing for females to be virtuously ascendant over males in sensual metachemistry and chemistry, it is the curse of 'once-born' males to be viciously descendant, so to speak, under females in sensual physics and metaphysics.

23. Consequently, for males, salvation is from the curse of sensual vice to the liberation of sensible virtue, rising diagonally through two planes on either phenomenal or noumenal axes, as described above.

24. Conversely, for females, damnation is from the blessing of sensual virtue to the enslavement of sensible vice, falling diagonally through two planes on either noumenal or phenomenal axes, as above.

25. It could be said of males that salvation is an evolutionary progression from sensual vice to sensible virtue in physics and metaphysics, as from enslavement (of male binding) to freedom ... to liberation from such enslavement through binding to subjective sensibility.

26. Contrariwise, it could be said of females that damnation is a devolutionary regression from sensual virtue to sensible vice in metachemistry and chemistry, as from freedom (for female objectivity) ... to enslavement to binding via objective sensibility.

27. Thus from the binding, in sensual subjectivity, that is enslaved to the sensual objectivity of female freedom, males rise, via salvation, to the binding, in sensible subjectivity, that is deliverance from enslavement to such freedom.

28. Thus from the freedom, in sensual objectivity, that enslaves the sensual subjectivity of male binding, females fall, via damnation, to the freedom, in sensible objectivity, that is enslaved to the sensible subjectivity of male binding.

29. In either case, females remain free (objective) and males remain bound (subjective), but the freedom that, in sensibility, is enslaved by binding is an entirely different proposition to the binding that, in sensuality, is enslaved by freedom.

30. The freedom (female) that is enslaved by binding (male) is damned, whereas the binding (male) that is enslaved by freedom (female) is cursed.

31. 'The first' (blessed) shall be 'last' (damned), and 'the last' (cursed) shall be 'first' (saved), with the coming of God's Kingdom.

32. For life, remember, is a gender struggle, in which what is 'meat', or salvation, to the one gender spells, sooner or later, 'poison', or damnation, to the other - deliverance of males from subservience to freedom being the 'meat' that condemns females to the 'poison' of subservience before binding.

33. Leaving metaphors aside, we may be confident that any society in which 'God's Kingdom' has officially come to pass will not be liberal or libertarian, but ultra-conservative, with a tendency, in consequence, to focus things in extreme right-wing terms, though not, however, to the exclusion of right- and left-wing alternatives.

34. For the 'Kingdom' that I have outlined in previous texts does not exclude nonconformist and humanist tendencies, but rather seeks to integrate them, subordinately, into an overall structure in which transcendentalism is at the apex, as befitting a society led by God rather than represented by men or governed by women.

35. I have identified this structure with the concept of a triadic Beyond, and it would be germane to a society in which religious sovereignty was the prevailing norm, as applicable to 'Kingdom Come', and divine rights were accordingly of more relevance than human rights or, indeed, any kind of rights that fell short of a transcendentalist fulcrum in godliness.

36. But it would be the inner godliness, remember, of that which had been saved from metaphysical sensuality to metaphysical sensibility, and therefore had no need of cosmic-based Creators, whether negatively parallel to aural sensuality or not.

37. Such inner godliness, of both the sensible Son and Father of primary and secondary Godhead, would signify the salvation-of-salvations, and make possible the redemption-of-redemptions on both secondary and primary levels of Heaven (holy spirit and holy soul) for those to whom it especially applied.

38. I have called these persons submen, and they are that which is higher and deeper than men - an ultimate type of male for whom taking is of far less significance than being, and accordingly for whom knowledge is much less important than truth.

39. It is for submen that the ultimate 'kingdom within', necessarily metaphysical, will come to pass, that the highest and best may reap the harvest they deserve and no longer be starved of religious justice or official recognition.

40. For the ultimate 'kingdom within' is beyond Christ and his Church (with its Father, Son, and Holy Ghost, or Spirit), and because of this it will only officially come to pass when Christianity has been consigned - democratically and officially - to the rubbish bin of history, making way for that Social Transcendentalism which I have identified, all along, with the effective Second Coming and 'Kingdom Come', as described in previous texts and requiring no further exegesis here! Only when my 'will', the wise will of inner metaphysics, is 'done' ... will there be an end to the world and a beginning made along that otherworldly path that leads to the 'Kingdom of Heaven' and to the triumph, in consequence, of the most moral being of the deepest individualism.