201. The quadruplicities of artificial intelligence, will, soul, and spirit are largely germane to a civilized, and hence nonconformist, age and/or society.

202. The quadruplicities of subnatural intelligence, will, soul, and spirit are largely germane to a barbarous, and hence fundamentalist, age and/or society.

203. The quadruplicities of natural intelligence, will, soul, and spirit are largely germane to a natural, and hence humanist, age and/or society.

204. The quadruplicities of supernatural intelligence, will, soul, and spirit are largely germane to a cultural, and hence transcendentalist, age and/or society.

205. The quadruplicities of artificial (antinatural) intelligence, will, soul, and spirit are affiliated to the conscious mind/right midbrain.

206. The quadruplicities of subnatural intelligence, will, soul, and spirit are affiliated to the subconscious mind/backbrain.

207. The quadruplicities of natural intelligence, will, soul, and spirit are affiliated to the unconscious mind/left midbrain.

208. The quadruplicities of supernatural intelligence, will, soul, and spirit are affiliated to the superconscious mind/forebrain.

209. Whereas the conscious mind/right midbrain breeds materialism, the unconscious mind/left midbrain breeds realism.

210. Whereas the subconscious mind/backbrain breeds naturalism, the superconscious mind/forebrain breeds idealism.

211. Reality, which is what exists, can be naturalistic, realistic, materialistic, or idealistic.

212. The ideal condition exists within the most cultured reality, which is heavenly.

213. The natural condition exists within the most barbarous reality, which is hellish.

214. The idealistic reality of Heaven vis-à-vis the naturalistic reality of Hell.

215. The material condition exists within the most civilized reality, which is purgatorial.

216. The real condition exists within the most natural reality, which is mundane.

217. The materialistic reality of Purgatory vis-à-vis the realistic reality of the World.

218. The cosmos, being fast, is the worst kind of heaven, whereas the air, being light, is the best kind of heaven.

219. The sun, being hot, is the worst kind of hell, whereas the blood, being bright, is the best kind of hell.

220. The moon, being cold, is the worst kind of purgatory, whereas the brain, being dull, is the best kind of purgatory.

221. The earth, being slow, is the worst kind of world, whereas the flesh, being heavy, is the best kind of world.

222. Divine reality is torn between the speed of the cosmos and the lightness of the air.

223. Diabolic reality is torn between the heat of the sun and the brightness of the blood.

224. Purgatorial reality is torn between the coldness of the moon and the dullness of the brain.

225. Mundane reality is torn between the slowness of the earth and the heaviness of the flesh.

226. The photon transcendentalism of heavenly reality vis-à-vis the proton fundamentalism of hellish reality.

227. The neutron nonconformism of purgatorial reality vis-à-vis the electron humanism of mundane reality.

228. Elements are divisible into particles, which are negative, and wavicles, which are positive.

229. To distinguish between the fundamentalist transcendentalism of negative heavenly reality and the transcendentalist transcendentalism, or transcendentalism per se, of positive heavenly reality.

230. To distinguish between the fundamentalist fundamentalism, or fundamentalism per se, of negative hellish reality and the transcendentalist fundamentalism of positive hellish reality.

231. To distinguish between the nonconformist nonconformism, or nonconformism per se, of negative purgatorial reality and the humanist nonconformism of positive purgatorial reality.

232. To distinguish between the nonconformist humanism of negative mundane reality and the humanist humanism, or humanist per se, of positive mundane reality.

233. Split the photon, and one has spaced rather than spatial heavenly reality.

234. Split the proton, and one has repetitive rather than sequential hellish reality.

235. Split the neutron, and one has voluminous rather than volumetric purgatorial reality.

236. Split the electron, and one has massive rather than massed mundane reality.

237. To split an element is to liberate the wavicle from the particle, severing the positive omega from the tyrannous clutches of the negative alpha.

238. A wavicle element is a free element, though only that element is truly free which has been cultivated independently of the particle.

239. The omega can only develop fully if and when the alpha is shut down.

240. To split a particle element is merely scientific, whereas to liberate a wavicle element from its particle antithesis is religious.

241. Such liberation is commensurate with salvation, and salvation offers one the prospect of freedom from particle constraints.

242. There is the aesthetic salvation of the electron wavicle from the electron particle.

243. There is the ethical 'salvation' of the neutron wavicle from the neutron particle.

244. There is the ritualistic 'salvation' of the proton wavicle from the proton particle.

245. There is the devotional salvation of the photon wavicle from the photon particle.

246. Compared to the salvation of electrons and photons from their respective particles, the 'salvation' of neutrons and protons is really a sort of damnation.

247. This is because neutrons and protons are less subjective than objective, and therefore inherently particle-biased.

248. Even electron particles and photon particles are comparatively subjective when contrasted with their objective counterparts.

249. The republican/catholic dichotomy of the World is essentially feminine, and contrasts with the parliamentary/protestant dichotomy of Purgatory, which is broadly masculine.

250. The socialist/transcendentalist dichotomy of Heaven is essentially divine, and contrasts with the fascist/fundamentalist dichotomy of Hell, which is broadly diabolic.

251. Woman struggles against man, and God against the Devil.

252. Phenomenal subjectivity struggles against phenomenal objectivity, and noumenal subjectivity against noumenal objectivity.

253. The objective are 'un-reborn', and hence heathen, whether absolutely in the noumenal context, or relatively in the phenomenal context.

254. The subjective are 'reborn', and hence Christian, whether relatively in the phenomenal context, or absolutely in the noumenal context.

255. The masculine is ranged against the feminine, and the diabolic against the divine.

256. That man who does not openly wear a vest has not 'lain down with the lamb' of worldly femininity, but is a 'lion' of purgatorial and/or hellish masculinity.

257. That man is no Christian who wears either a shirt or a T-shirt, but someone who is objectively ranged against the World/Heaven.

258. To dress in a shirt is to affirm the phenomenal objectivity of the relatively heathen 'lion', and thus be 'square'.

259. To dress in a T-shirt is to affirm the noumenal objectivity of the absolutely heathen 'lion', and thus be 'supersquare'.

260. To dress in a vest is to affirm the phenomenal subjectivity of the relatively Christian 'lamb', and thus be 'hip' (round).

261. To dress is a one-piece zippersuit is to affirm the noumenal subjectivity of the absolutely Christian 'lamb', and thus be 'superhip' (super-round).

262. The 'lion' goes from bad to worse when shirt is eclipsed by T-shirt, and hellish criteria supersede the purgatorial.

263. The lamb' goes from good to better when vest is transcended by one-piece zippersuit, and divine criteria supersede the mundane.

264. Until the 'lion' lies down with the 'lamb', there can be no peace in the world and no prospect of salvation beyond it.

265. Ultimate salvation is from the world to Heaven, as from woman to God.

266. Ultimate damnation is from purgatory to Hell, as from man to the Devil.

267. Catholics will only truly be saved when they become transcendentalists.

268. Protestants (who protest) will truly be damned when they become fundamentalists.

269. Salvation and damnation apply less on the negative (particle) side of the elemental divide than on its positive (wavicle) side, given the secular and scientific nature of that side.

270. Hence republicans and parliamentarians are less saved and damned when they respectively embrace communism and fascism, on account of the secular nature of those ideologies.

271. That which pertains to the secular alpha is simply heathen, living in a world bereft of religion, and hence the possibility of salvation or damnation.

272. Death is no damnation to those who are secular and heathen, but merely a scientific fact.

273. The modern heathens are beyond traditional religion and before, or behind, ultimate religion.

274. The purgatorial realm of nonconformism lies in-between the scientific fundamentalism of the heathen and the religious transcendentalism of the faithful.

275. Beneath this ideological trinity is the mundane realm of humanism, which is the realm of sinners, or those who, being of the world, prefer the flesh to the spirit.

276. The realm of sinners, being partial to the flesh, is peopled by persons who worship 'graven images', or phenomenal embodiments of 'divinity'.

277. Such 'graven images' can have no place in the realm of Heaven, which is transcendently aloof from the body and its representations.

278. Only spirit can prevail in the transcendent realm, and such spirit should not be light diverging from a vacuum, but consciousness converging upon a plenum - the plenum of air.

279. Thus one can distinguish the true divine religion from the illusory divine religion, the Holy Spirit of Heaven from the Clear Light of the Void, and remember that whereas the one is omega and ultimate, the other is merely alpha and primal.

280. The more a man thinks the less he speaks, and vice versa; the thinking man is transcendentalist and the speaking one fundamentalist.

281. The more a man writes the less he reads, and vice versa; the writing man is humanist and the reading one nonconformist.

282. The secular thought is subnatural spirit; the prayerful thought is natural spirit, and the meditative thought is supernatural spirit.

283. The secular spoken is subnatural soul; the prayerful spoken is natural soul; and the meditative spoken is supernatural soul.

284. The secular written is subnatural will; the prayerful written is natural will; and the meditative written is supernatural will.

285. The secular read is subnatural intellect; the prayerful read is natural intellect; and the meditative read is supernatural intellect.

286. The thought is transcendentalist; the spoken fundamentalist; the read nonconformist; and the written humanist.

287. From the subnatural transcendentalism of secular thought to the supernatural transcendentalism of meditative thought via the natural transcendentalism of prayerful thought.

288. From the subnatural fundamentalism of secular spoken to the supernatural fundamentalism of meditative spoken via the natural fundamentalism of prayerful spoken.

289. From the subnatural nonconformism of secular read to the supernatural nonconformism of meditative read via the natural nonconformism of prayerful read.

290. From the subnatural humanism of secular written to the supernatural humanism of meditative written via the natural humanism of prayerful written.

291. To look is not the same as to see; to look is alpha and to see is omega.

292. To look outwardly with the Clear Light of the Void, but to look inwardly with the Unclear Light of Heaven.

293. To see outwardly with the Unholy Spirit of the Void, but to see inwardly with the Holy Spirit of Heaven.

294. To look outwardly is to stare, whereas to look inwardly is to visualize.

295. To see outwardly is to dream, whereas to see inwardly is to meditate.

296. To listen is not the same as to hear; to listen is alpha and to hear is omega.

297. To listen outwardly with the Clear Heat of Time, but to listen inwardly with the Unclear Heat of Hell.

298. To hear outwardly with the Unholy Soul of Time, but to hear inwardly with the Holy Soul of Hell.

299. To listen outwardly is to eavesdrop, whereas to listen inwardly is to hallucinate.

300. To hear outwardly is to overhear, whereas to hear inwardly is to imagine.