BLESSED AND CURSED VIS-À-VIS SAVED AND DAMNED

1. The notion that God blesses is a contradiction in terms. It is not for God or the godly to bless but to save, and to save the metaphysically Cursed from their enslavement to the freedoms of the metachemically Blessed.

2. Hence it is not God that blesses but, in effect, the Devil, the diabolic 'first mover' of things from whom the 'fallen angel' escaped, as from the hell of stellar primacy in spatial space to the comparative heaven of solar primacy in sequential time, primal doing to primal being.

3. For the 'first-mover' Creator Devil is blessed with hegemonic ascendancy in space over the 'fallen angel' fall guy for slag in time, and is accordingly of the context, in inorganic primacy, which is blessed with freedom for itself and from which, in consequence, the blessings of freedom for the relevant female antinot-self (of stellar primacy) may be inferred.

4. Of course, when one talks of 'first movers' and 'fallen angels' one automatically limits and restricts oneself to the cosmic negativity of inorganic primacy, wherein only negative noumenal values like ugliness and hatred in relation to cosmic metachemistry, and falsity and woe in relation to cosmic metaphysics may be said to apply.

5. To speak of love and beauty in relation to universal metachemistry or truth and joy in relation to universal metaphysics, on the other hand, is to put oneself 'beyond the pale' of Old-Testament usage in what would, in effect, be closer to the New Testament, wherein organic supremacy tends to prevail at the expense of inorganic primacy, being in some sense superimposed upon it, and one can accordingly conceive of the outer metachemical in terms of the Risen Virgin and the outer metaphysical in terms of the Father, neither of which would owe anything, in Jehovahesque or Satanic outer fashion, to either the stellar plane or the solar plane but, on the contrary, would parallel the eyes and the ears respectively, contexts of sensual organic supremacy in which only positive values, corresponding to the 'once-born' manifestations of supreme doing and supreme being, could be said to exist.

6. Hence because blessing or the fact of being blessed appertains to the ascendant female position in, for instance, spatial space over the under-plane position of the male in sequential time, it follows that it is the Risen Virgin who is blessed and/or who blesses from a heathenistic or 'once-born' standpoint, whereas the Father, corresponding to the ears, is cursed in relation to what in the Risen Virgin is, after all, an organic manifestation of the Devil, since of that which is organically enslaved to the stellar or, rather, optical freedom for the outer noumenal not-self which reigns above.

7. Thus in this positive noumenal context of sensual universality, no less than in its cosmic and negative counterpart, it is the New-Testament Risen Virgin, corresponding to a sensual manifestation of the Devil, who is blessed and the New-Testament Father, corresponding to a sensual manifestation of God, who is cursed ... with enslavement to the former's freedom.

8. Salvation in positive metaphysics, the divine context of airy sensuality and sensibility, is of course from ears to lungs, and consequently one must abandon the former in order to be saved to the latter, abandoning the Father, as it were, as binding to metaphysical self takes the place of enslavement to the metachemical not-self of the Risen Virgin or equivalent 'once-born' blessed context of diabolic hegemony in organic supremacy.

9. For salvation is about binding to self for males, whether that self be physical in Christ or metaphysical (as above) in the Second-Coming equivalent, whereas that from which one achieves salvation would have been enslaved to the free not-self of either the blessed woman or the blessed devil, the fleshy phallus duly subservient to the tongue in the one context and the ears duly subservient to the eyes in the other, so that in cultural terms, for instance, literature (and drama in particular) would be entitled to pull rank on sculpture, and painting likewise entitled to pull rank on music.

10. Having the self, which is ever subjective and primary on the male side of life, enslaved by the free not-self of the ascendant female aspect of things is indeed a curse, not a blessing, for only the hegemonic devil and/or woman is blessed, in due heathenistic fashion, with an ascendant and therefore dominating position from which she is free to do and/or give her blessed most.

11. Being saved from the curse of enslavement to the free ascendancy of the metachemically and/or chemically Blessed, on the other hand, is to achieve a binding to self, which then causes the female side of things, whether diabolic in space-time or feminine in volume-mass, to fall diagonally from sensuality to sensibility, wherein the relevant not-selves are placed under constraints which preclude their being of any real threat to the hegemonic subjectivity of the bound males in physics and/or metaphysics.

12. Thus constraint on the female not-selves in sensibility is the corollary of binding to self for saved males, and instead of a heathenistic situation in which males are effectively cursed with under-plane enslavement of self to an ascendant female not-self, one has the much more desirable situation, from a male standpoint, in which females are no longer objectively dominant over males but sensibly subservient to them in either Christian or, with my teachings, Social Transcendentalist terms, the terms not of womb under brain, but of heart under lungs.

13. It is always necessary to constrain the female side of things in sensibility, because with females, whether noumenally diabolic or phenomenally feminine, the not-self is primary and the self secondary on account of the objectivity of their vacuously-conditioned dispositions, which drives them outwards.

14. Self for females is not what comes first but, on the contrary, what comes second to a dominant not-self, which is alone capable of first- or second-rate status in will and/or spirit, power and/or glory.

15. For males, on the other hand, it is the other way around, both the ego and the soul of formal and contented selfhood capable, depending on the elemental context, of first- or second-rate status, and consequently males will always be less than satisfied, deep down, with any situation in which the self is obliged to bow before a not-self hegemony. That is truly a cursed situation, and therefore something from which to be saved and, moreover, from which to seek salvation.

16. For salvation is, of course, a male prerogative, since it alone pertains to the male side of life and is something which is agreeable to males on account of their bias for self and corresponding interests in achieving, through binding to self, either a first-rate order of soul (and correlative second-rate order of ego) in sensible metaphysics or a first-rate order of ego (and correlative second-rate order of soul) in sensible physics, the former salvation germane, so I teach, to 'Kingdom Come' and the latter very much the lower-class way of Christian tradition.

17. Females can never achieve anything more than third- and fourth-rate orders of soul and ego, as germane to that which, being metachemical or chemical, appertains like beauty/love and strength/pride to the female side of life, and consequently they have a vested interest, you could say, in exploiting first- and second-rate orders of will and spirit in their respective sensual not-selves in order to maintain hegemonic standings over males, whose will and spirit in physical and metaphysical sensuality is never more than third- or fourth-rate, as germane to knowledge/pleasure and truth/joy.