301. The intellect's use of sight resembles the moon, which shines with a borrowed, or indirect, light, whereas the spirit's use of sight is akin to the sun in its fiery directness.

302. Intellectuals can usually be distinguished from spirituals (as we may call those whose use of sight is primary rather than secondary) by their dependence on spectacles, which confer an indirect light.

303. Spectacle-wearers are usually, though not invariably, middle class, the class, par excellence, of the intellect.

304. Logic should allow for the establishment of a correlation between long-sightedness and perceptual consciousness on the one hand, and short-sightedness and conceptual consciousness on the other hand - the former spiritual and the latter intellectual.

305. A long-sighted intellectual would strike this thinker (himself distinctly short-sighted) as being as improbable as a short-sighted spiritual.

306. Just as there are two ways of being objective, viz. a perceptual and a conceptual, so there are two ways of being subjective, viz. a perceptual and a conceptual.

307. To contrast the perceptual extroversion of absolute objective consciousness with the conceptual introversion of absolute subjective consciousness.

308. To contrast the conceptual extroversion of relative objective consciousness with the perceptual introversion of relative subjective consciousness.

309. Absolute objective consciousness, being perceptual, is of the Devil, whereas absolute subjective consciousness, being conceptual, is of God.

310. Relative objective consciousness, being conceptual, is of Man, whereas relative subjective consciousness, being perceptual, is of Woman.

311. Objective consciousness, whether perceptual or conceptual, absolute or relative, is free, whereas subjective consciousness, whether perceptual or conceptual, relative or absolute, is bound.

312. To contrast the absolute freedom of perceptual extroversion with the absolute boundness of conceptual introversion.

313. To contrast the relative freedom of conceptual extroversion with the relative boundness of perceptual introversion.

314. Perceptual extroversion, being objective, is of the free star, whereas conceptual introversion, being subjective, is of the bound cross.

315. Conceptual extroversion, being objective, is of the free cross, whereas perceptual introversion, being subjective, is of the bound star.

316. Considered objectively, freedom is bad, because objective, and hence diabolic/masculine.

317. The only freedom that is good is the 'freedom' from objectivity which implies a binding to subjectivity, and hence to feminine/divine criteria.

318. Hence it is freedom from Freedom which makes binding to perceptual introversion (the bound star) or conceptual introversion (the bound cross) possible.

319. Freedom is a curse of the Western world, which is dominated by the twin objectivities of perceptual (solar) extroversion and conceptual (lunar) extroversion.

320. Not until Freedom is overcome will the World be safe for subjective binding, progressing from the mundane plane of perceptual introversion to the transcendent plane of conceptual introversion, as from the Blessed Virgin to the Holy Spirit.

321. Freedom is just another word for Heathen/Protestant anarchy, chaos, tyranny, oppression, etc., which dresses itself up as autocracy, democracy, free enterprise, Liberalism, freedom of the press, free speech, etc.

322. An open, or objective, society is always run by the Few against the Many, whether the Few be autocratic (and upper class) or democratic (and middle class).

323. A closed, or subjective, society can only be run for the Many by the Few, whether the Many be bureaucratic (and lower class) or theocratic (and classless).

324. All open societies are conspiracies of upper- and/or middle-class self-interest against the Many, who are simply 'kept in their place' the better to be exploited.

325. A shepherd is akin to a sun who utilizes the moon (sheepdog) to keep the world (of sheep) in their subordinate place.

326. Such an arrangement is rather akin to an open, or free, society, in which the masses are governed by an elite of politicians (whether autocratic or democratic), whose resemblance to both shepherds and sheepdogs is more than superficial.

327. The main distinction between an autocratic and a democratic society (apart from the fact that the one is effectively run by shepherds and the other by sheepdogs) is that whereas the former utilizes soldiers to protect upper-class interests, the latter utilizes police primarily in the protection of middle-class interests.

328. Soldiers stand to the police pretty much as the sun to the moon, or Royals to Parliamentarians.

329. Soldiers are traditionally servants of the upper class, whereas the police are effectively servants of the middle class.

330. Hence where soldiers are ideologically extreme right, the police are ideologically moderate right.

331. The police are only extreme right in the pseudo-fascist context (Nazi) of military police.

332. Thus whereas the police can have, or be seen to parallel, a Nazi affinity, soldiers are naturally and more genuinely fascist.

333. 'People's soldiers' are simply quasi-fascist (Bolshevik) by dint of their adherence to Marxism-Leninism.

334. Such quasi-fascist soldiers stand in-between fascist soldiers and pseudo-fascist military police.

335. Of course, soldiers can be effectively of the World, but the only soldiers who are genuinely such tend to be female.

336. Hence a socialist People's army would be effectively, if not literally, female, in contrast to a so-called communist People's army.

337. A socialist People's army, being properly of the World, will be more disposed to peace-keeping than to war-making, since it is effectively a policing military.

338. The only thing beyond a socialist People's army is a communist (Social Theocratic) People's police.

339. Such a police, necessarily secret, would be duty-bound to protect the People from violent subversion.

340. It would be unrealistic to suppose that human society could manage without either military or police bodies, although the nature of each body will change according to the type of society in existence.

341. In a civil society, the military and the police will always keep a low profile, leaving civilians to get on with their lives according to the nature of the society in question.

342. This is no less true of a People's civilian society than of a bourgeois and/or pluralist society balanced between bourgeois and proletarian interests.

343. Guerrillas and vigilantes are unofficial manifestations of People's military and police within a context, necessarily open-society, dominated by upper-class and/or middle-class powers.

344. To contrast the Fascism of a public army with the Communism of a secret police.

345. To contrast the Socialism of a policing military with the Nazism of a military police.

346. To contrast the Republicanism of a People's militia with the Liberalism of a public police.

347. Broadly, it can be said that whereas soldiers are of the star, whether absolute or relative, police are of the cross, whether relative or absolute.

348. Generally, long hair on women (as on men) affirms the heaviness of the World, and thus contrasts with the lightness-affirming significance of very short or shaved hair.

349. Beards are fundamentalist, and contrast with the transcendentalism of pigtails.

350. Sideboards are nonconformist, and contrast with the humanism of moustaches.

351. Beards are absolutely objective in their centrifugal appearance, whereas pigtails are absolutely subjective in their centripetal essence.

352. Sideboards are relatively objective in their centrifugal appearance, whereas moustaches are relatively subjective in their centripetal essence.

353. To be damned from sideboards to beards, but saved from moustaches to pigtails.

354. Hence it could be said that whereas there is something extrinsically diabolical about beards, there is something intrinsically divine about pigtails.

355. Beards that are trimmed to a point are rather more intrinsically diabolical than extrinsically so.

356. Ponytails are less intrinsically divine (like pigtails) than intrinsically mundane.

357. The ponytail is the salvation of the World (denial of the will), but the pigtail is the salvation of Heaven (denial of the spirit).

358. The ponytail contrasts with the pudding-basin hairstyle of World-affirming will.

359. The pigtail contrasts with the Mohawk hairstyle of space-affirming spirit.

360. Cropped hair is the 'salvation' of Hell (denial of the soul), but back-combed hair is the 'salvation' of Purgatory (denial of the intellect).

361. Cropped hair contrasts with the (everywhichway) punk hair of Hell-affirming soul.

362. Back-combed hair contrasts with the parted hair of Purgatory-affirming intellect.

363. To contrast the naturalism of frizzy hair with the idealism of straight hair.

364. To contrast the materialism of curly hair with the realism of wavy hair.

365. In football, netted posts (the goal) confirm an omega orientation, whereas unnetted posts confirm an alpha one.

366. To contrast the subjectivity of netted posts with the objectivity of unnetted posts.

367. Football is divisible between the subjectivity of Association Football/Gaelic Football netted posts, and the objectivity of Rugby League/Rugby Union unnetted posts.

368. To contrast the open (unnetted) posts of Rugby Union/Rugby League with the closed (netted) posts of Association Football/Gaelic Football.

369. To contrast the alpha-stemming openness of Rugby Union/Rugby League with the omega-oriented closedness of Association Football/ Gaelic Football.

370. To perceive an immoral/moral distinction between Rugby (Union and League) on the one hand (immoral), and Football (Association and Gaelic) on the other hand (moral) - the former objective and the latter subjective.

371. Hence whereas Rugby Union and Rugby League are objective modes of football, Association Football and Gaelic Football are its subjective modes.

372. It could be said that whereas Association Football is of the World in its phenomenal subjectivity, Gaelic Football tends, in its noumenal subjectivity, to intimate of the transcendental Beyond.

373. To contrast the phenomenal subjectivity of the Association Football goal, which is limited by its crossbar, with the noumenal subjectivity of that part of the Gaelic Football goal which is open, in its vertical posts, to the sky.

374. The Association Football goal, being phenomenally subjective, has an elemental parallel with earth, whereas the Gaelic Football goal, being noumenally subjective, has an elemental parallel with air.

375. Thus whereas Association Football is essentially a working-class game in its earthiness, Gaelic Football stretches towards the classless in its elemental affinity with air.

376. It could be said that whereas Rugby League is of the nonconformist Overworld in its phenomenal objectivity, Rugby Union tends, in its noumenal objectivity, towards the fundamentalist Behind.

377. To contrast the phenomenal objectivity of Rugby League posts, whose focus of play (tries) is beneath the bar, with the noumenal objectivity of Rugby Union posts, which tend to become the focus of play (spot-kicks) above the bar.

378. Rugby League posts, being phenomenally objective, have an elemental parallel with water (mud), whereas Rugby Union posts, being noumenally objective, have an elemental parallel with fire (spot-kicking into the sun).

379. Generally speaking, Rugby League is more partial to tries than to spot-kicks, on account of its phenomenally objective bias, whereas Rugby Union is more partial to spot-kicks than to tries, on account of its noumenally objective bias.

380. Thus whereas Rugby League is essentially a middle-class game, Rugby Union is comparatively upper class, favouring the noumenal objectivity of those who esteem fire (the sun) above water (mud).

381. Generally speaking, Gaelic Football is more partial to scores above the bar/between the posts, on account of its noumenally subjective bias, whereas Association Football, being phenomenally subjective, is limited to scores beneath the crossbar.

382. To contrast the noumenal objectivity of Rugby Union with the noumenal subjectivity of Gaelic Football - the former absolutely immoral (fire) and the latter absolutely moral (air).

383. To contrast the phenomenal objectivity of Rugby League with the phenomenal subjectivity of Association Football - the former relatively immoral (water) and the latter relatively moral (earth).

384. To contrast the fundamentalism of upper-class Rugby Union with the transcendentalism of classless Gaelic Football.

385. To contrast the nonconformism of middle-class Rugby League with the humanism of lower-class Association Football.

386. The salvation of Association Football is in Gaelic Football, the ultimate, because absolute, kind of football.

387. The damnation of Rugby League is in Rugby Union, the ultimate, because absolute, kind of rugby.

388. A post-liberal society, centred in Transcendentalism, would not encourage the playing of Rugby - neither League nor (especially) Union.

389. A transcendental society, commensurate with the Social Theocratic 'Kingdom of Heaven', would maintain a bias for Gaelic Football over Association Football, deeming the latter symptomatic of worldly sin.

390. It is debatable whether Association Football would long continue to be played in a transcendental society, in which earth had been transcended by air, and the Blessed Virgin by the Holy Spirit.

391. American Football (so-called) stands to Gaelic Football as alpha to omega, or light to air, on account of the openness of its posts stemming, on a horizontal bar, from a single upright confirming a noumenal objectivity or, more correctly, 'subjectivity' (especially when used in conjunction with a stand-off containing net) which is nevertheless higher than and anterior to the noumenal objectivity of Rugby Union posts.

392. Hence American Football is less an upper-class fundamentalist game than a leading-class transcendentalist one, in which scores above the crossbar confirm an alpha orientation towards the light rather than, like Rugby Union, into the fire.

393. American Football is consequently more cosmic than solar in its scoring orientation, although the bias of play tends to favour earth-affirming 'touch downs' more than space-affirming spot kicks, thereby suggesting the possibility that it is less cosmic than worldly, albeit of a hard-line orientation which reflects republican values.

394. It is not the Blessed Virgin but the Cursed Whore who is the worldly parallel which leaps to mind when considering the 'Gridiron' method of scoring points through 'touch downs'.

395. Compared to American Football, Association Football is less republican than Anglican in its ideological orientation, suggesting a compromise between the Son (headed goals) and the Mother (kicked goals) which is more specifically of the World than, like Gaelic Football, capable of transcending it towards the Holy Ghost.

396. Did Association Football not have nets, we would be unable to infer an omega orientation, and thus the probability of an Anglican parallel, but would have to settle for a republican parallel, after the fashion of 'Gridiron'.

397. The twentieth century was, by and large, a light age, a superheathen time dominated by Anglo-American civilization.

398. The most obvious historical parallel to the Anglo-American classicism of the twentieth century would be the Graeco-Roman classicism of pagan antiquity.

399. Just as pagan civilization was eclipsed by the barbarism of the Dark Ages, so Anglo-American civilization will be/has been eclipsed by the barbarism of a second Dark Ages.

400. Without the darkness to eclipse the light, there could be no progress to a Superchristic civilization focused upon the inner light of the spirit.