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--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.


LONDON 1995 (Revised 1996-2012)


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