401. Astrology is more literally subversive of religion, and thus more unequivocally 'scientific', in its pseudo-religious adherence to stellar and planetary 'influences'.

402. Since religion is about one's relationship to personal deity, and beyond the philistinism of sin to the culture of grace, it is profoundly individualistic in its devotion to personal experience.

403. Whether your grace is sensual or sensible, outer or inner, and whether it corresponds to a diabolic, feminine, or masculine 'bovaryization' of deity rather than to a divine per se in the ears and/or lungs, it remains essentially an individual affair that stems from personal experience.

404. The higher you go in religious terms, the more individual and personal your experience becomes, since it is something that can only be experienced independently of others.

405. The collectivization of persons in institutional frameworks like churches has the effect of diminishing personal experience and encouraging the growth of religiously subversive tendencies more symptomatic of politics and science in their pseudo-religious impersonality.

406. Religious collectives are really a contradiction in terms, since they make the individual more vulnerable to objectivity, and thus to divergent tendencies which only thrive in the collective.

407. Doubtless this is one of the main reasons why institutional religions are fundamentally scientific and/or political in their deference, via priests, to impersonal deities, of whom 'the Creator', 'the Almighty', and other such anthropomorphic variations on an objective theme remain chiefly characteristic.

408. A religion ruled by science is not only false; it may well be dangerous and/or evil, depriving people of true moral insight.

409. If Social Transcendentalism is to avoid making the same mistake as Roman Catholicism and the Christian Churches in general, it must ensure, if and when elected, that the respective 'tier centres' of the triadic Beyond develop into places to which people go in order to get their dope and/or spiritual instruction/information, but from which they quickly return home again, thereby permitting access to everyone or, at any rate, to a great many more people than would otherwise be possible.

410. Religious devotion, whether in contemplative or meditative self-indulgent terms, should be conducted in private, not in public, given its profoundly personal nature.

411. Were the centres to follow the collectivistic example of churches, they would soon become places where spirituality was corrupted by adherence to impersonal deity, even to the cosmic level of Saturn or some anthropomorphic extrapolation thereof.

412. Therefore in and out, in and out, in a continuous cycling of religious devotees anxious to avoid compromising their personal individuality with the time-honoured beast of impersonal collectivity.

413. One should contrast the worship of impersonal deity with the kinship of personal deity, the former centrifugal in either other- or self-indulgent terms, depending on the axis, and the latter centripetal in either other- or self-indulgent terms, depending, once again, on the axis.

414. Only self-indulgence is commensurate with the 'Kingdom Within', but only the noumenally subjective ultimate form of self-indulgence (in the lungs) is commensurate with the kinship of true deity, the power that leads (the superman) to the glory of supreme being.

415. Kinship with the phenomenal and/or noumenal personal self, as opposed to kinship with the noumenal and/or phenomenal personal antiself: the former making for introverted self-indulgence, the latter for introverted other-indulgence.

416. Worship of the phenomenal and/or noumenal impersonal self, as opposed to worship of the noumenal and/or phenomenal impersonal antiself: the former making for extroverted self-indulgence, the latter for extroverted other-indulgence.

417. There is thus a sense in which while kinship with the flesh and/or brain on the one hand, and with the ears and/or lungs on the other hand ... makes for introverted self-indulgence, kinship with the tongue and/or womb on the one hand, and with the eyes and/or heart on the other hand ... for introverted other-indulgence.

418. Conversely, there is thus a sense in which while worship of the terrestrial aspect of the Earth and/or Mars on the one hand, and of the Sun and/or Saturn on the other hand ... makes for extroverted self-indulgence; worship of the Ocean(s) and/or the Moon on the one hand, and of the Star(s) and/or Venus on the other hand ... for extroverted other-indulgence.

419. Hence it is my belief that self-indulgence can always be identified with subjectivity, whether in personal or impersonal terms, and other-indulgence, by contrast, with objectivity, again whether in personal or impersonal terms.

420. While that which, being phenomenally subjective, is masculine can always be identified with self-indulgence; whatever is feminine, being phenomenally objective, should always be identified with other-indulgence.

421. While that which, being noumenally subjective, is divine (submasculine/supermasculine) can always be identified with self-indulgence, whatever is diabolic (superfeminine/subfeminine), being noumenally objective, should always be identified with other-indulgence.

422. The masculine/divine corollary of self-indulgence is antiself-denial, while the diabolic/feminine corollary of other-indulgence is self-denial.

423. Antiself-denial of the eyes and/or heart in order to affirm the ears and/or lungs is the divine counterpart to masculine antiself-denial of the tongue and/or womb in order to affirm the phallus and/or brain.

424. Self-denial of the ears and/or lungs in order to affirm the eyes and/or heart is the diabolic counterpart to feminine self-denial of the flesh and/or brain in order to affirm the tongue and/or womb.

425. Other-indulgence follows from affirmation of antiself, whether in phenomenal or noumenal terms, and affirmation of antiself is only credible from a feminine and/or diabolic point of view.

426. Self-indulgence follows from affirmation of self, whether in phenomenal or noumenal terms, and affirmation of self is only credible from a masculine and/or divine standpoint.

427. Self-denial by females, whether noumenal or phenomenal, paves the way for affirmation of the antiself in due other-indulgent fashion, whereas antiself-denial by males, whether phenomenal or noumenal, paves the way for affirmation of the self in due self-indulgent fashion.

428. God is the highest (noumenal) form of self-indulgence and the Devil, by contrast, the highest (noumenal) form of other-indulgence.

429. Man is the lowest (phenomenal) form of self-indulgence and woman, by contrast, the lowest (phenomenal) form of other-indulgence.

430. More accurately, the evolution of God, within time-space idealism, from the lowest form of self-indulgence through the ears to the highest form of self-indulgence through the lungs ... is accompanied by the devolution of the Devil, within space-time materialism, from the highest form of other-indulgence through the eyes to the lowest form of other-indulgence through the heart.

431. Likewise, the evolution of man, within mass-volume naturalism, from the lower form of self-indulgence in the phallus to the higher form of self-indulgence in the brain ... is accompanied by the devolution of woman, within volume-mass realism, from the higher form of other-indulgence in the tongue to the lower form of other-indulgence in the womb.

432. Thus 'lowest' and 'highest' are properly germane to the noumenal absolutism of time and space, whereas 'lower' and 'higher' are properly germane to the phenomenal relativity of mass and volume.

433. To contrast the reasonableness/righteousness of coitus as it proceeds from nature to consciousness, copulation to orgasm in the penis, with the unreasonableness/unrighteousness of conception, which proceeds from unnature to unconsciousness, pregnancy to childbirth in the womb.

434. Coitus culminates in the pleasure of orgasm, its righteous raison d'être, while conception culminates in the pain of childbirth, its unrighteous raison d'être.

435. It is because the female is more identifiable, in her femininity, with water than vegetation, with purgatory than earth, that she can accept the pain which childbirth inflicts upon her flesh, as though from a watery onslaught.

436. Pregnancy brings woman knowledge of her antiself, and of her capacity to endure pain in the interests of unnatural/unreasonable processes, to the greater end of motherhood.

437. It is not life itself, for life is largely a vegetative/airy thing, so much as the ongoing part played by fluidal and emotional processes which reconcile women to pregnancy and, ultimately, childbirth.

438. One could argue that it is the continuing participation of antilife, acting through the antiselves, which reconciles women to the burden of nurturing life.

439. For life, especially in its male manifestation, is destined to revolt against and establish its independence of antilife, Christ against Antichrist, in the interests of masculine and divine possibilities, the latter of which lead beyond life to Eternity.

440. There is nothing, to repeat, unreasonable or unnatural about coitus, but there is a lot which is unreasonable and unnatural about conception, which is why it is feminine.

441. For the feminine is the unnatural/unconscious basis from which the masculine comes into the reasonableness and righteousness of nature and consciousness, like the land from the sea.

442. Whether it is nature from consciousness or nature to consciousness; whether, in other words, impersonal or personal forms of phenomenal subjectivity are at issue, the corollary is one of reasonableness and righteousness in relation to that which, being masculine, is relatively good.

443. Whether it is unnature from unconsciousness or unnature to unconsciousness; whether, in other words, impersonal or personal forms of phenomenal objectivity are at issue, the corollary is one of unreasonableness and unrighteousness in relation to that which, being feminine, is relatively evil.

444. Whether it is subnature and/or supernature from subconsciousness and/or superconsciousness, or subnature and/or supernature to subconsciousness and/or superconsciousness; whether, in other words, impersonal or personal forms of noumenal subjectivity are at issue, the corollary is one of subreasonableness and/or superreasonableness and subrighteousness and/or superrighteousness in relation to that which, being divine, is absolutely good.

445. Whether it is super-unnature and/or sub-unnature from super-unconsciousness and/or sub-unconsciousness, or super-unnature and/or sub-unnature to super-unconsciousness and/or sub-unconsciousness; whether, in other words, impersonal or personal forms of noumenal objectivity are at issue, the corollary is one of super-unreasonableness and/or sub-unreasonableness and super-unrighteousness and/or sub-unrighteousness in relation to that which, being diabolic, is absolutely evil.

446. Whereas, formerly, I would have described sensuality and sensibility in terms of an alpha/omega dichotomy, with things proceeding, in due objective or subjective fashion, from alpha to omega, I now find myself in the privileged position of being able to describe such a distinction in relation to either alpha or omega, depending on the axis.

447. Hence rather than to regard the space-time axis as proceeding from a sensual alpha to a sensible omega, I can now regard it as proceeding, in due objective fashion, from a sensual alpha to a sensible alpha, as from primal to supreme materialism.

448. Conversely, the time-space axis can now be regarded as proceeding, in due subjective fashion, from a sensual omega to a sensible omega, as from primal to supreme idealism.

449. Likewise the mass-volume axis should now be regarded as proceeding, in due subjective fashion, from a sensual omega to a sensible omega, as from primal to supreme naturalism.

450. Conversely, the volume-mass axis should now be regarded as proceeding, in due objective fashion, from a sensual alpha to a sensible alpha, as from primal to supreme realism.

451. Thus objectivity would qualify for identification, whether in noumenal or phenomenal terms, with alpha, whereas subjectivity should only qualify for identification with omega on such terms.

452. Therefore fire and water would be alpha elements on account of their objective bias, whereas vegetation and air would be omega elements on account of their subjective bias.

453. One could accordingly speak of fundamentalism and humanism in terms of alpha religion, but nonconformism and transcendentalism in terms of omega religion, the former pair aligned, through objectivity, with fire and water respectively, while the latter pair would be aligned, through subjectivity, with vegetation and air respectively.

454. Fundamentalism is no less behind humanism than ... transcendentalism is beyond nonconformism, but where fundamentalism and transcendentalism are the alpha and omega of religion in relation to the Devil and God, noumenal objectivity and subjectivity, humanism and nonconformism are the alpha and omega of religion in relation to woman and man, phenomenal objectivity and subjectivity.

455. In relation to personal sensuality, the ears are transcendentalist compared to (the nonconformism of) the phallus, whereas the eyes are fundamentalist compared to (the humanism of) the tongue.

456. In relation to personal sensibility, the lungs are transcendentalist compared to (the nonconformism of) the brain, whereas the heart is fundamentalist compared to (the humanism of) the womb.

457. In relation to impersonal sensuality, the sun is transcendentalist compared to (the nonconformism of) the earth (or vegetative aspect of the world), whereas the stars are fundamentalist compared to (the humanism of) the moon.

458. In relation to impersonal sensibility, Saturn is transcendentalist compared to (the nonconformism of) Mars, whereas Venus is fundamentalist compared to (the humanism of) purgatory (or watery aspect of the world).

459. As it ascends, so air transcends vegetation, whether in sensuality or sensibility, with reference, for instance, to the ears or to the lungs, no less than fire condescends to (the descent of) water below it, whether with reference to the tongue or to the womb.

460. To contrast the fundamentalism of space-time materialism with the transcendentalism of time-space idealism, the alpha Behind with the omega Beyond.

461. To contrast the humanism of volume-mass realism with the nonconformism of mass-volume naturalism, the alpha Below with the omega Above.

462. Just as 'the Below' stems from 'the Behind', so 'the Above' leads to 'the Beyond', alpha from alpha and omega to omega (Ashes to ashes and dust to dust?).

463. Just as that which, being of fire, is always fundamentalist, materialist, barbarous, and diabolic, so that which is of air will always be transcendentalist, idealist, cultural, and divine, whether in impersonal/personal sensuality or sensibility.

464. Just as that which, being of water, is always humanist, realist, civilized, and feminine, so that which is of vegetation will always be nonconformist, naturalist, philistine, and masculine, whether in impersonal/personal sensuality or sensibility.

465. To contrast the absolute evil (criminality) of noumenal objectivity through fire with the absolute good (grace) of noumenal subjectivity through air.

466. To contrast the relative evil (punishment) of phenomenal objectivity through water with the relative good (sin) of phenomenal subjectivity through vegetation.

467. The idea that because grace is good, sin must be evil ... is as mistaken as the contrary notion that because crime is evil, punishment must be good.

468. In actuality, sin is no more evil than punishment good; sin is simply less good (because phenomenal) than grace, the noumenal form of self-indulgence, while punishment is simply less evil (because phenomenal) than crime, the noumenal form of other-indulgence.

469. In other words, phenomenal subjectivity is less good than noumenal subjectivity, vegetation less good than air, while phenomenal objectivity is less evil than noumenal objectivity, water less evil than fire.

470. In like fashion, man is less good, in his masculinity, than God (more specifically, subman and/or superman), while woman is less evil, in her femininity, than the Devil (more specifically, superwoman and/or subwoman).

471. Just as we noted a distinction between egocentric self-indulgence as 'son of man' and superegocentric (not to mention sub-egocentric) self-indulgence as 'Son of God', so a distinction can be drawn between anti-egocentric other-indulgence as 'daughter of woman' and anti-superegocentric (not to mention anti-subegocentric) other-indulgence as 'Daughter of the Devil'.

472. Just as one can be a 'son of man/God' in sensuality or sensibility, as well as in impersonal or personal terms in each case, so one can be a 'daughter of woman/the Devil' in like external or internal, particle or wavicle, terms.

473. It is both idolatrous and illogical to regard Christ as God, as though He were equivalent, in personal terms, to the ears (in sensuality) and/or the lungs (in sensibility).

474. One could distinguish the earthy Christ from the 'Risen Christ', the masculine nonconformist from the supermasculine transcendentalist, on the basis of 'son of man' vis-à-vis 'Son of God', the former having reference to the brain and the latter to the lungs, vegetation duly rising into air, wherein the earth is saved to Heaven.

475. The concept of Christ as 'son' of some procreative Father-figure traditionally associated with the Creation but miraculously imposing upon a conceiving Mother-figure ... is simply a heathen subversion (of what is effectively a devotional metaphor) that panders to ignorance and superstition.

476. The overly familial concept 'Son of God' serves to link the impersonal to the personal, the 'Kingdom Without' to the 'Kingdom Within', as Old and New Testaments are brought together in what some regard as a 'Holy Bible', but which is really a juxtaposition and attempted fusion of Judaic and Christian traditions, neither of which are particularly compatible.

477. I do not myself believe that the Bible should survive the coming of Social Transcendentalism and its corollary of religious sovereignty, which is why I would not hesitate to deliver mankind from it in the interests of religious progress.

478. Fundamentally, the Bible is rooted in unclearness, the fiery Creator-figure at the back of the world, and such a barbarous deity is not even solar but stellar, which is to say, anterior to the Satanic Fall.

479. All the monotheistic revolution really did was to focus divine/diabolic attention on the Galaxy, thereby moving away from the polytheism of galaxies in general which had characterized earlier religions.

480. Instead of many gods and many devils, monotheism established one God and one Devil, viz. Jehovah and Satan, but it did not reverse the stellar/solar relationship between the two, preferring to stick with the notion of God as 'First Mover' and the Devil as 'Fallen Rebel'.

481. In actuality, that which corresponds to the stellar plane is noumenally objective, and hence superfeminine, whereas that which corresponds to the solar plane is noumenally subjective, and hence submasculine - a distinction, in other words, between primal devility and primal divinity, as pertaining to spatial space and sequential time.

482. Such a distinction is not only characteristic of Jehovah and Satan, it is no less characteristic, in my opinion, of Saul and David, the superfeminine king who drove into exile the submasculine shepherd boy who had defeated Goliath - symbol, it seems to me, of diabolical primacy.

483. The absence of a Nietzschean 'transvaluation of values' in relation to the Bible, and the Old Testament in particular, means that the Bible is responsible, in no small measure, for the moral hypocrisy and delusion which has typified the Judeo-Christian West, making it seem that the stellar plane is somehow morally superior to the solar one.

484. Such a delusion has played no small part, down the ages, in undermining male self-respect vis-à-vis all that is female, and in keeping men morally enslaved to women, contrary to their true interests.

485. It has also played no small part, I believe, in fostering anti-Semitism, especially in regard to those Jews who, not being upper class, have been regarded as Satanic, and hence diabolic.

486. In actuality, it is the Jehovah-slavering minority who are diabolical and the Satanic majority comparatively divine, their submasculine beast-like subjectivity standing in moral apartness from the superfeminine objectivity of those upper-class Jews who remain closer to the likes of Saul (not to mention Moses) than to David in respect of primal/sensual alignments.

487. Where the 'Star of David' prevails, we can safely say that the Davidian majority have eclipsed the Saulian minority; that, contrary to appearances, primal/sensual divinity takes precedence over primal/sensual devility, Satan/David over Jehovah/Saul, submasculine good over superfeminine evil.

488. Such a situation is a precondition of salvation from sensual divinity to sensible divinity, from ears to lungs in personal Godhead, or that which, in me, takes religious precedence over the scientifically-based impersonal Godhead of the Sun and Saturn, more correctly identifiable, it now seems to me, with primal and supreme orders of divinity.

489. From the alpha-most impersonal devility of the stars (with particular reference, within monotheistic tradition, to whatever most approximates to a central star of the Galaxy) to the alpha-least impersonal devility of Venus via the alpha-more (relative to most) impersonal femininity of the moon and the alpha-less (relative to least) impersonal femininity of purgatory (the watery aspect of the world).

490. From the omega-least impersonal divinity of the Sun to the omega-most impersonal divinity of Saturn via the omega-less (relative to least) impersonal masculinity of the earth (the vegetative aspect of the world) and the omega-more (relative to most) impersonal masculinity of Mars.

491. From the alpha-most personal devility of the eyes to the alpha-least personal devility of the heart via the alpha-more (relative to most) personal femininity of the tongue and the alpha-less (relative to least) personal femininity of the womb.

492. From the omega-least personal divinity of the ears to the omega-most personal divinity of the lungs via the omega-less (relative to least) personal masculinity of the phallus and the omega-more (relative to most) personal masculinity of the brain.

493. From the primal noumenal objectivity of the alpha-most impersonal devility to the supreme noumenal objectivity of the alpha-least impersonal devility via the primal phenomenal objectivity of the alpha-more (relative to most) impersonal femininity and the supreme phenomenal objectivity of the alpha-less (relative to least) impersonal femininity.

494. From the primal noumenal subjectivity of the omega-least impersonal divinity to the supreme noumenal subjectivity of the omega-most impersonal divinity via the primal phenomenal subjectivity of the omega-less (relative to least) impersonal masculinity and the supreme phenomenal subjectivity of the omega-more (relative to most) impersonal masculinity.

495. From the sensual noumenal objectivity of the alpha-most personal devility to the sensible noumenal objectivity of the alpha-least personal devility via the sensual phenomenal objectivity of the alpha-more (relative to most) personal femininity and the sensible phenomenal objectivity of the alpha-less (relative to least) personal femininity.

496. From the sensual noumenal subjectivity of the omega-least personal divinity to the sensible noumenal subjectivity of the omega-most personal divinity via the sensual phenomenal subjectivity of the omega-less (relative to least) personal masculinity and the sensible phenomenal subjectivity of the omega-more (relative to most) personal masculinity.

497. From the photon elemental particles of the alpha-most impersonal devility to the photino elemental particles of the alpha-least impersonal devility via the electron molecular particles of the alpha-more (relative to most) impersonal femininity and the electrino molecular particles of the alpha-less (relative to least) impersonal femininity.

498. From the proton elemental particles of the omega-least impersonal divinity to the protino elemental particles of the omega-most impersonal divinity via the neutron molecular particles of the omega-less (relative to least) impersonal masculinity and the neutrino molecular particles of the omega-more (relative to most) impersonal masculinity.

499. From the wavicle elemental photons of the alpha-most personal devility to the wavicle elemental photinos of the alpha-least personal devility via the wavicle molecular electrons of the alpha-more (relative to most) personal femininity and the wavicle molecular electrinos of the alpha-less (relative to least) personal femininity.

500. From the wavicle elemental protons of the omega-least personal divinity to the wavicle elemental protinos of the omega-most personal divinity via the wavicle molecular neutrons of the omega-less (relative to least) personal masculinity and the wavicle molecular neutrinos of the omega-more (relative to most) personal masculinity.