301. To touch is not the same as to feel; to touch is alpha and to feel is omega.

302. To touch outwardly with the Clear Darkness of Mass, but to touch inwardly with the Unclear Darkness of the World.

303. To feel outwardly with the Unholy Will of Mass, but to feel inwardly with the Holy Will of the World.

304. To touch outwardly is to strike, whereas to touch inwardly is to knock (bang).

305. To feel outwardly is to sense, whereas to feel inwardly is to experience.

306. To taste is not the same as to smell; to taste is alpha and to smell is omega.

307. To taste outwardly with the Clear Coldness of Volume, but to taste inwardly with the Unclear Coldness of Purgatory.

308. To smell outwardly with the Unholy Mind of Volume, but to smell inwardly with the Holy Mind of Purgatory.

309. To taste outwardly is to savour, whereas to taste inwardly is to swallow.

310. To smell outwardly is to sniff, whereas to smell inwardly is to filter (breathe).

311. Philosophy is an intellectual approach to the spirit; theology a spiritual approach to the intellect.

312. Poetry is an intellectual approach to the soul; opera (poetic drama) an emotional approach to the intellect.

313. Fiction is an intellectual approach to the will, theatre an instinctual (dramatic) approach to the intellect.

314. The 'true' artist is always a Catholic and the 'false' one a Protestant.

315. Art is not about goodness, which is ethical, but about beauty, which is aesthetical.

316. Religious art places beauty in the service of truth, so that truth is illustrated beautifully.

317. Truth is vitiated through beauty, but art is enhanced by religion.

318. Art is the natural 'handmaiden' of religion because beauty has a hankering after truth.

319. To seek the truth one must first of all be beautiful; for beauty, like art, is the natural foundation of truth.

320. Beauty, like nature, is feminine, whereas truth, like culture, is divine.

321. Art is only truly liberated when used for cultural, as opposed to natural, purposes.

322. Religion appropriates art to its divine cause and thereby redeems it, rendering it cultural.

323. Left to itself, art is merely bodily or decorative.

324. Bodily art can be 'religious', but such religion is pagan, and therefore false.

325. Paintings of the 'Madonna and Child' are less cultural than natural, given the mundane significance of worldly salvation, or motherhood.

326. Women are generally more natural than men because their lives revolve around pregnancy and motherhood.

327. Women who are especially well-endowed will find it harder to take the truth seriously than their slimmer counterparts.

328. Slenderness is a precondition of salvation; for where there is too much flesh it will be difficult, if not impossible, to escape its heaviness on the lightness of air.

329. It is not by chance that corpulent bodies are well to the fore in paintings which best depict the 'fall of the Damned', since their weight is naturally attracted to the centre of the earth's gravity.

330. Traditionally, this centre of earthly gravity has been regarded by Christians as Hell, which is a region at the farthest possible environmental remove from Heaven, or the heights of airy lightness.

331. Hence where Hell is down towards fiery heaviness, heaven is up towards airy lightness, and the World is sundered in two.

332. Before the World there was only the oriental distinction between God (Jehovah) and the Devil (Satan), with stellar and solar implications respectively.

333. Christianity invented the concepts of Hell and Heaven, though both were, and remain, ever-present realities.

334. Gravity exists, and nowhere more profoundly than in the bowels of the earth, but so, too, does the transcendent lightness of air.

335. The nearest the ancient Greeks came to the concept of Hell was Hades, which was the abode of the dead.

336. Hades was less a place of heaviness than of darkness, and therefore contrasted not so much with lightness as with light.

337. Satan contrasts with Jehovah not as darkness with light, but as heat (fire) with light.

338. To divide the planet between the spirit of the East, the intellect of the North, the will of the South, and the soul of the West.

339. Asian spirituality vis-à-vis American emotionality on the one hand, and European intellectuality vis-à-vis African instinctuality (animality) on the other hand.

340. Spirituality is properly of Heaven and emotionality, by contrast, properly of Hell.

341. Intellectuality is properly of Purgatory, and instinctuality, by contrast, properly of the World.

342. Racially speaking, the spirituality of Asia forms a yellow/red axis with the emotionality of America.

343. Likewise, the instinctuality of Africa forms a black/white axis with the intellectuality of Europe.

344. Indians are not genuine Asians but, being racially red, stand closer to their American counterparts.

345. Logic would suggest that, being racially red, Indians came to Asia from America, rather than vice versa.

346. Thus would Indians stand to Asians as blacks to Europeans - as migrants from a contrary realm.

347. The influx of blacks into Europe is to the contemporary Western world what the (hypothetical) influx of Indians (reds) into Asia was to the ancient Eastern one.

348. For 'true' Europeans are traditionally no less white than their Asian counterparts were yellow.

349. White is the colour of the moon, and hence of purgatorial intellectuality.

350. Yellow is the colour of the stars, and hence of heavenly spirituality.

351. Red is the colour of the Sun/Venus, and hence of hellish emotionality.

352. Black is the colour of the earth, and hence of worldly instinctuality.

353. The invasion of spirit by soul is paralleled, in the modern world, by the invasion of intellect by will.

354. The world is a microcosmic reflection of the cosmos.

355. As the world draws closer together, so do the races fuse, creating from the dialectic of attractive opposites a new synthesis which transcends the poles.

356. The ultimate humanity will be neither black nor white, neither red nor yellow, but coloured.

357. Such an ultimate humanity will be more disposed to spirituality than to emotionality, intellectuality, or instinctuality, but to a spirituality of the air rather than the stars.

358. This coloured humanity, being neither red nor yellow, black nor white, will be truly omega-orientated.

359. For the traditional races are rooted, like their colours, in the alpha, and the alpha corresponds to the beginning rather than to the end.

360. The ultimate humanity will be created when the coloured peoples of the West fuse with the coloured peoples of the East, thereby transcending colour.

361. Yet, ultimate humanity notwithstanding, man is still, in Nietzsche's memorable words, 'something that should be overcome.'

362. Such an 'overcoming' should lead, via a cyborg transition, to post-human life forms, the brains of which will be artificially supported and sustained in collectivized contexts.

363. Doubtless the constitution of these artificially-supported and sustained brains will be modified in the course of post-human (millennial) time, giving maximum prominence to the best part of the brain, viz. the forebrain.

364. For the forebrain is that part of the brain in which superconscious mind, as opposed to conscious mind (right midbrain), unconscious mind (left midbrain), or subconscious mind (backbrain) has its psychological home.

365. Hence a forebrain collectivization would, I contend, be the ultimate form of post-human life.

366. The proper place for such an ultimate post-human life form would be within space centres.

367. For it is not enough to transcend the body; ultimately, one must also transcend the earth, thereby escaping from its hellish gravity.

368. Space centres would enable the ultimate life form to experience the maximum degree of lightness, thereby experiencing the maximum degree of joy.

369. The space centre is my omega point (de Chardin), the context of ultimate salvation in which the Holy Spirit of Heaven comes fully to pass.

370. Air would have to be pumped into the forebrain collectivizations, as into all lower and earlier manifestations of post-human life, via an artificial pump.

371. A context so artificial that even the air is manufactured in situ and pumped through the forebrain collectivizations.

372. For without air, there can be no Heaven, and only when one is fully conscious of the air one breathes will one's consciousness be holy.

373. The Holy Spirit of Heaven begins in the world, with meditative man, and culminates, so I contend, in the post-human Beyond of hypermeditating forebrain collectivizations set in space centres.

374. The public man is extrovert and the private man introvert.

375. The public man is objective and the private man subjective.

376. The public man is collective and the private man individual.

377. The public man is centrifugal and the private man centripetal.

378. The public man is superficial and the private man profound.

379. The public man is loud and the private man quiet.

380. The public man is devilish and the private man godly.

381. The first God of nonconformist Purgatory (the Son) shall be the last Devil of fundamentalist Hell (the Father/Allah), and the last Devil of the humanist World (the Mother) shall be the first God of transcendentalist Heaven (the Holy Spirit).

382. The damnation of the phenomenal private in the noumenal public, and the salvation of the phenomenal public in the noumenal private.

383. The hellish Devil is diabolic (the Father) and the worldly Devil feminine (the Mother).

384. The purgatorial God is masculine (Christ) and the heavenly God divine (the Holy Spirit).

385. The solar Devil is negatively diabolic (Satan) and the planar Devil negatively feminine (Eve).

386. The lunar God is negatively masculine (Antichrist) and the stellar God negatively divine (Jehovah).

387. Unlike the Father, Who is a positive Devil or, rather, Superdevil, the Antichrist is a negative God.

388. Unlike Jehovah, Who is a negative God or, rather, Supergod, the Mother (Blessed Virgin) is a positive Devil.

389. The paradox of salvation is that those who were affiliated to the positive Devil, and thus to the heaviness of the flesh, become liberated by the positive Supergod, and are lifted up (spiritually) on the lightness of air.

390. The paradox of damnation is that those who were affiliated to the positive God, and thus to the dullness of the mind, become enslaved by the positive Superdevil, and are made to burn (emotionally) in the brightness of blood.

391. The twentieth century was, by and large, the age of Antichrist, with lunar capitalism triumphant over the World.

392. Capitalism puts profit, and therefore materialistic considerations, above people, whereas socialism puts people, and hence realistic considerations, above profit.

393. There is a sense in which the capitalist/socialist dichotomy mirrors the ethnic dichotomy between Protestantism and Catholicism, since the one is affiliated to the lunar Limbo and the other to the planar World in a sort of masculine/feminine distinction.

394. Britain is as socialist as it is Catholic, whilst Ireland is as capitalist as it is Protestant.

395. Hence Britain, being a parliamentary democracy, is overwhelmingly capitalist, whereas Ireland, being a republican democracy, is comparatively socialist.

396. Journalists are the worst kind of writers, the merely factual philistines of an alpha-stemming objectivity.

397. In Britain, which has a free press, the journalist is literary king, and the novelist and/or philosopher a mere beggar by comparison.

398. Only societies rooted in and giving allegiance, through centrifugal objectivity, to the alpha (symbolized by monarchy) would uphold a free press to the extent of Britain, thereby confirming the journalist as the premier writer.

399. So long as journalists are free to do and say what they like, the artist-writer will continue to get a raw deal.

400. To accept the right of criticism of new books from journalists is to acquiesce in the dominion of literary philistines and to confirm, willy-nilly, the artist-writer's subordinate status.