601. Likewise the evolution of mundane subjectivity from the massed mass of vocal Rock to the massive mass of instrumental Pop via the massive mass of vocal Pop and the massed mass of instrumental Rock.

602. But the devolution of hellish objectivity from the sequential time of vocal Jazz to the repetitive time of instrumental Soul via the repetitive time of vocal Soul and the sequential time of instrumental Jazz.

603. And the devolution of purgatorial objectivity from the volumetric volume of vocal Classical to the voluminous volume of instrumental Romantic via the voluminous volume of vocal Romantic and the volumetric volume of instrumental Classical.

604. From the molecular photon particles of alpha spatial space to the elemental photon wavicles of omega spaced space via the elemental photon particles of omega-in-the-alpha spaced space and the molecular photon wavicles of alpha-in-the-omega spatial space.

605. From the Clear Light of the (vocal Blues) Void to the Holy Spirit of (instrumental Folk) Heaven via the Unholy Spirit of the (vocal Folk) Void and the Unclear Light of (instrumental Blues) Heaven.

606. Likewise from the molecular electron particles of alpha massed mass to the elemental electron wavicles of omega massive mass via the elemental electron particles of omega-in-the-alpha massive mass and the molecular electron wavicles of alpha-in-the-omega massed mass.

607. From the Clear Darkness of (vocal Rock) Mass to the Holy Will of the (instrumental Pop) World via the Unholy Will of (vocal Pop) Mass and the Unclear Darkness of the (instrumental Rock) World.

608. But from the elemental proton particles of alpha sequential time to the molecular proton wavicles of omega repetitive time via the elemental proton wavicles of omega-in-the-alpha repetitive time and the molecular proton particles of alpha-in-the-omega sequential time.

609. As from the Clear Heat of (vocal Jazz) Time to the Holy Soul of (instrumental Soul) Hell via the Unholy Soul of (vocal Soul) Time and the Unclear Heat of (instrumental Jazz) Hell.

610. And from the elemental neutron particles of alpha volumetric volume to the molecular neutron wavicles of omega voluminous volume via the elemental neutron wavicles of omega-in-the-alpha voluminous volume and the molecular neutron particles of alpha-in-the-omega volumetric volume.

611. From the Clear Coldness of (vocal Classical) Volume to the Holy Intellect of (instrumental Romantic) Purgatory via the Unholy Intellect of (vocal Romantic) Volume and the Unclear Coldness of (instrumental Classical) Purgatory.

612. A heavenly evolution from molecular photon particles to elemental photon wavicles, as from the forebrain to the superconscious.

613. Likewise a mundane evolution from molecular electron particles to elemental electron wavicles, as from the left midbrain to the unconscious.

614. But a hellish devolution from elemental proton particles to molecular proton wavicles, as from the subconscious to the backbrain.

615. And a purgatorial devolution from elemental neutron particles to molecular neutron wavicles, as from the conscious to the right midbrain.

616. The devolutionary objectivity of protons/neutrons vis-à-vis the evolutionary subjectivity of electrons/photons.

617. The diabolic/masculine contracts and diverges, while the feminine/divine expands and converges.

618. The devolutionary objectivity of time/volume vis-à-vis the evolutionary subjectivity of mass/space.

619. Volume contracts into time, whereas mass expands into space.

620. Volume diverges from mass into the damnation of time, whereas mass, freed from volume, converges towards space, wherein it is saved.

621. Saved from massive mass for spaced space, wherein Heaven has its airy throne.

622. The strength of time diverges from the truth of space.

623. The goodness of volume diverges from the beauty of mass.

624. The beauty of mass converges towards the truth of space.

625. The truth of space is the Holy Spirit of Heaven, which transcends the Holy Will of the World, as air transcends art.

626. The beauty of art is the salvation of the World, viz. denial of the will.

627. But the truth of air is the salvation of Heaven, viz. denial of the spirit.

628. It is in the truth of air that Heaven is revealed to the spirit that is consciously at one with it and accordingly holy - the Holy Spirit of Heaven.

629. The man of the Holy Spirit of Heaven will loathe the upper class, dislike the middle class, like the working class, and love the classless, who are the 'children of Heaven'.

630. Art begins where affirmation of the will leaves off, and ends with the 'Kingdom of Heaven'.

631. There can be no art in the 'Kingdom of Heaven', which is beyond denial of the will.

632. There can be no true and final peace which is not that of 'Kingdom Come'.

633. He who uses the Devil to further peace is deceiving himself and paving the way for war, i.e. Hell on Earth.

634. Peace that is true and lasting is not created by armies or weapons, but by the Holy Spirit of Heaven, which transcends the World.

635. The peace which is not of God the Holy Spirit of Heaven is false and transient.

636. The Devil may give the appearance of maintaining the peace, but only God can deliver the essential peace of eternity.

637. Peace through strength is a doctrine of fools and evil people, whose pact with the Devil is the surest guarantee of war.

638. It is not the Holy Spirit, nor even the Son, whose name is evoked by the false pacifists of strength, but Almighty God the Father, in whose powerful name they amass arms.

639. If the Father may be identified with peace through strength (arms), then the Son can be identified with peace through goodness (diplomacy).

640. Whereas peace through strength is absolutely false, peace through goodness is relatively false, the falsity of politics as opposed to science.

641. If the Mother may be identified with peace through beauty, then the Holy Spirit can be identified with peace through truth.

642. Whereas peace through beauty is relatively genuine, peace through truth is absolutely genuine, the genuineness of religion as opposed to art.

643. The objective man may proclaim his desire for peace, but only the subjective man will truly uphold it.

644. Ultimately, peace can only be advanced and secured on the basis of subjective pacifism.

645. Peace is not advanced through war; only war advances.

646. Like the State, war can only wither in and through the people, whose struggles against oppression are the final form of war.

647. When the People are free from tyrannous or governmental oppression, then and only then will war wither to a point where universal peace can reign on the basis of truth.

648. The People cannot cease to struggle while they are yet enslaved by tyrannous and/or governmental oppressors whose martial essence prevents the peace which springs from truth.

649. Even the peace which springs from beauty can be thwarted by strength- and/or goodness-affirming 'pacifists'.

650. While superficially appearing peaceful, the essence of all strength- and goodness-affirming 'pacifists' is, in reality, martial - whether absolutely or, as in the latter case, relatively.

651. Whereas the ancient Greeks had gods, who dwelt on Olympus, the modern Americans have 'stars', who dwell in Hollywood.

652. Whereas the ancient Romans had gladiators, who fought in arenas, the modern Britons have sportsmen, who compete in stadia.

653. No less than America is in many respects the modern equivalent of ancient Greece, so Britain is likewise the modern equivalent of ancient Rome.

654. That society which is most democratic will be least bureaucratic, while, conversely, the more bureaucratic the society the less democratic will it be.

655. Similarly, that society which is most autocratic will be least theocratic, while, conversely, the more theocratic the society the less autocratic will it be.

656. Just as autocracy is the damnation of democratic societies, so theocracy is the salvation of bureaucratic ones.

657. Autocracy is the Mr Hyde that lies in wait for Dr Jekyll's democracy, a 'Steppenwolfian' transformation from man to beast (devil).

658. The palace is the focus of autocracy, no less than the Church the focus of theocracy.

659. Parliament is the focus of democracy, no less than the town hall the focus of bureaucracy.

660. The monarch is the symbol of autocracy, no less than the pope the symbol of theocracy.

661. The prime minister/president is the symbol of democracy, no less than the mayor the symbol of bureaucracy.

662. From the 'outer darkness' of the hardback comes the 'outer light' of film.

663. From the 'inner darkness' of the softback comes the 'inner light' of literature on compact disc.

664. Whereas the hardback corresponds to the 'outer darkness' of bad barbarism, the softback, by comparison, corresponds to the 'inner darkness' of good barbarism.

665. Whereas bad barbarism is republican and anti-Christian, good barbarism is socialist and anti-heathen.

666. The hardback is effectively anterior to film, while the softback is effectively posterior to it.

667. That which is effectively anterior to film can be (and often is) damned to it.

668. That which is effectively posterior to film can be saved to compact disc.

669. The damnation of the bad barbarism of hardback literature to the bad civilization of film is a sort of insurrection.

670. The salvation of the good barbarism of softback literature to the good civilization of CD-Rom literature is a sort of resurrection.

671. When softbacks become 'packaged' with CD-Rom options, the resurrection of literature from the death of 'inner-darkness' barbarism to the eternal life of 'inner-light' civilization will be manifest.

672. Eventually the compact disc will completely supersede the softback, as literary Heaven 'eclipses' the World.

673. The unconscious stands to the conscious as the core of the earth to the moon, or as the (Western) Devil to the (Western) God.

674. We speak of the subconscious, the conscious, and the superconscious as though they were entirely different minds, but, in reality, they are three degrees of consciousness.

675. The only 'mind' that stands against consciousness, whether in its subconscious, conscious, or superconscious manifestations, is the unconscious.

676. It is the unconscious that dreams and consciousness which apperceives the dream.

677. Sleep puts the conscious mind to sleep and awakens the unconscious, which is akin to the core of the earth.

678. Consciousness becomes subconscious through sleep, and thus the passive witness of dream activity by the unconscious.

679. Consciousness, which is the self, is disposed, as subconscious, to witness the dreaming not-self of the unconscious.

680. There is a spectrum of self which stretches from the subconscious to the superconscious via the conscious.

681. There is also, it could be said, a spectrum of not-self, which stretches from the unconscious in the backbrain to the unconscious in the forebrain via the unconscious in both the left and right midbrains.

682. As consciousness ascends from the subconscious to the superconscious it becomes stronger.

683. As the unconscious descends from the backbrain to the forebrain via the left and right midbrains it becomes weaker.

684. The fulcrum of consciousness is the conscious mind, situated in the right midbrain.

685. The fulcrum of unconsciousness is the collective unconscious, situated in the left midbrain.

686. The conscious mind and the collective unconscious constitute a polarity analogous to that between the moon and the core of the earth.

687. Television is a realistic mode of artificial unconsciousness which parallels the rather more naturalistic unconscious of dreams.

688. As a material entity, television corresponds, in its screen and casing, to the core and crust of the earth.

689. Similarly, computers correspond, in their screen and casing, to the core and crust of the moon.

690. For computers are materialistic modes of unconsciousness which parallel the rather more idealistic unconscious of, for example, LSD trips.

691. If the naturalistic unconscious of dreams exists in the backbrain, then the realistic unconscious of television corresponds to the left midbrain.

692. If the materialistic unconscious of computers corresponds to the right midbrain, then the idealistic unconscious of LSD trips exists in the forebrain.

693. Both dreams and LSD trips, corresponding to naturalistic and idealistic modes of unconscious behaviour, are noumenal.

694. Both televisions and computers, corresponding to realistic and materialistic modes of unconscious behaviour, are phenomenal.

695. Our relationship to television is analogous to that of our relationship to dreams.

696. Our relationship to computers is analogous to that of our relationship to LSD trips.

697. If consciousness is only subconscious in its relation to dreams, then we may contend that only in its relation to LSD trips does it become superconscious.

698. One should distinguish, therefore, between the genuine superconsciousness of consciousness vis-à-vis LSD trips and the quasi-superconsciousness of consciousness which has simply suspended thought in the interests of a quasi-meditative purism.

699. Furthermore, one could distinguish this quasi-superconscious consciousness from what may be called pseudo-superconsciousness, as when one contemplates holograms in a sort of 'external trip'.

700. If consciousness is most itself when aware of external phenomena and given to thought, then it could be argued that consciousness which is absorbed in fantasies, day-dreams, and the like is quasi-subconscious.

701. Such quasi-subconscious consciousness would contrast with the genuine subconsciousness of consciousness vis-à-vis dreams.

702. Analogous to the pseudo-superconsciousness of external supernatural visionary experience through holograms, we could speak of consciousness of apparitions, or external subnatural visionary experience, as constituting a pseudo-subconsciousness.

703. Consciousness of thoughts, or words, on computer screens is antithetical to consciousness of deeds, or actions, on television, and corresponds to consciousness vis-à-vis thoughts and fantasies respectively.

704. Beyond the superconscious consciousness of, say, LSD trips stands the supra-conscious consciousness of the universal self, or air as the focus of meditative attention.

705. Such a supra-consciousness is One with the Holy Spirit of Heaven, and contrasts, absolutely, with what may be called the supra-unconsciousness of the Clear Light of the Void.

706. Hence where alpha God is supra-unconscious, omega God is supra-conscious: all the difference between the creative central star of the Galaxy and the coming transcendentalism of the ultimate Creation.

707. By contrast to the central star of the Galaxy, the sun corresponds to noumenal unconsciousness, the 'Satanic' personal unconscious of absolute Hell.

708. By comparison with the sun, the core of the earth corresponds to phenomenal unconsciousness, the collective unconscious of relative Hell.

709. If television corresponds to the collective unconscious of relative, or worldly, Hell, then cinema corresponds to the personal unconscious of absolute, or cosmic, Hell.

710. Cinema precedes television as the 'Fall of Satan' precedes the 'Fall of Man'.

711. Contrasted to cinema, we shall find the 'Jehovah-like' medium of film slides, which correspond, in their static translucency, to the supra-unconsciousness of primal Heaven.

712. Video is a sort of omega pole to cinema, a more centripetal formatting (through cassettes) of the personal unconscious.

713. Radio is a sort of omega pole to television, a more centripetal formatting (through concepts) of the collective unconscious.

714. Compact disc is a sort of omega pole to personal computers, a more centripetal formatting (through laser discs) of the personal conscious.

715. Virtual Reality is a sort of omega pole to film slides, a more centripetal formatting (through interiorized space) of universal consciousness.

716. Yet all such materialistic and technological parallels to the unconscious/conscious, being phenomenal, are a far cry from the literal, or noumenal, extremes of the unconscious and conscious which constitute the beginnings and endings of life, the universe, evolution, etc.

717. The unconscious is devolutionary, whereas the conscious is evolutionary.

718. The unconscious devolves from the supra-unconscious, whereas the conscious evolves towards the supra-conscious.

719. Thus between the Clear Light of the Void and the Holy Spirit of Heaven are to be found various degrees and kinds of unconscious devolution and conscious evolution.

720. That which is unconscious is under the star - whether absolutely or relatively, personally or collectively.

721. That which is conscious is on the side of the cross - whether relatively or absolutely, personally or universally.

722. That which is unconscious corresponds to the not-self, whether absolutely or relatively, noumenally or phenomenally.

723. That which is conscious corresponds to the self - whether relatively or absolutely, phenomenally or noumenally.

724. As in the beginning so in the end - the devolution (fall) from the supra-unconscious to the unconscious (both personal and collective) will be superseded by the evolution (resurrection) of the conscious (via the superconscious) to the supra-conscious.

725. Just as the unconscious can be spoken of as the soul, so the conscious can be regarded as the spirit.

726. Hence the unconscious stands to the conscious as soul to spirit.

727. The supra-unconscious is a sort of oversoul (Emerson), which contrasts with the overspirit, so to speak, of the supra-conscious.

728. The essence of the oversoul, or supra-unconscious, is conscience, which is the 'Thou shalt not' of negative spirit, or light.

729. The essence of the overspirit, or supra-conscious, is joy, which is the 'Thou art that' of positive spirit, or air.

730. Just as one must deny the soul in order to achieve the spirit, so must the spirit be denied, through the universal self (of air), in order to achieve salvation in and by the overspirit, viz. the Holy Spirit of Heaven.

731. The rejection of conscience by the personal unconscious is the curse of the Devil.

732. The personal unconscious is without conscience and is thus purely, or noumenally, evil.

733. The collective unconscious is impurely, or phenomenally, evil, being a thing of the World.

734. The conscious is impurely, or phenomenally, good, being a thing of the Overworld.

735. The superconscious is purely, or noumenally, good, being of the Beyond.

736. Generally, women are biased towards the unconscious and men, by contrast, towards the conscious.

737. Hence whereas women are impurely evil, men are impurely good - a distinction between the flesh and the mind.

738. Women are not, with their unconscious dispositions, morally suited to spiritual leadership.

739. Women do not generally relate to spiritual transcendence of the World, but are of the World in their fleshy dispositions.

740. A creature of the World cannot symbolize rejection of the World through Christ (consciousness) and, ultimately, its transcendence in and by the Holy Spirit of Heaven.

741. Women keep the World going, while men endeavour, if moral, to reject it as a precondition of transcendence.

742. Ultimately, men will have to reject the World totally, if they seriously intend to attain to the heavenly Beyond.

743. Such a total rejection may well entail completely artificial methods of propagation coupled to selective genetics of a kind intended to favour spirit at the expense of soul.

744. In music, wind pitch corresponds to the supra-unconscious and vocal pitch to the supra-conscious.

745. Likewise rhythm corresponds to the personal unconscious and harmony to the collective unconscious.

746. By contrast, melody corresponds to the conscious and instrumental pitch to the superconscious.

747. Whereas drums are the instruments, par excellence, of the personal unconscious, the collective unconscious is best served by guitars and other such stringed instruments.

748. Whereas keyboard instruments like the piano are the principal means through which the conscious seeks musical expression, the superconscious calls for synthesizers, which are the most pitch-orientated of keyboard instruments.

749. Yet if the superconscious seeks musical expression through synthesizers, then it seems not improbable that xylophones, vibraphones, and other percussive keyboards are the principal means through which the subconscious seeks musical expression.

750. For the subconscious is the lowest manifestation of the self, and stands at the farthest psychic remove from the superconscious.

751. Thus from xylophones to synthesizers via pianos - a range of keyboard instruments paralleling the ascension of the self from subconscious to superconscious via conscious manifestations.

752. Beyond the superconscious, however, is the supra-conscious pitch of pipes, which stand in an antithetical relationship to wind.

753. Self does not necessarily lead to supra-self, or divinity, although it is of course necessary to have a self before its denial becomes possible.

754. Thus it is necessary, in religious terms, to affirm Christ before the Holy Spirit of Heaven becomes possible.

755. Traditionally, Christ has been affirmed in subconscious (Catholic) and conscious (Protestant) terms, though not, as yet, in terms of the superconscious (Social Theocratic), such as portend a Second Coming.

756. It is from the superconscious affirmation of the Second Coming that the supra-conscious affirmation of the Holy Spirit of Heaven will duly come to pass, as the highest manifestation of the self embraces, through self-denial, the universal self, and is accordingly saved.

757. Salvation of the self from the unconscious paves the way for universal self, and hence the Holy Spirit of Heaven.

758. The highest unconscious from which the highest self, of the superconscious, can be saved ... is the forebrain unconscious of hallucinogenic contemplation, viz. LSD trips.

759. Self does not exist in a vacuum or void, like the supra-unconscious, but in relation to unconsciousness of one degree/kind or another.

760. Before the self can be saved from the unconscious, it must achieve a superconscious pitch vis-à-vis the synthetic unconscious of forebrain visionary experience.

761. Men are generally more selfish, because conscious, than women, whose selflessness derives from a bias towards the unconscious.

762. The collective unconscious, corresponding to the feminine, is rather more sensational than emotional, whereas the personal unconscious is primarily emotional, in accordance with its soulful essence.

763. The supra-unconscious is spiritually rather than soulfully emotional, which is to say, given to conscience-based feelings which stand to the cruder emotions of the personal unconscious as light to fire.

764. The personal conscious, corresponding to the masculine, is rather more intellectual than spiritual, whereas the superconscious is primarily spiritual, in accordance with its visionary essence.

765. The supra-conscious is transcendentally rather than visionarily spiritual, which is to say, given to breath-based feelings which stand to the cruder spirituality of the superconscious (the collective conscious) as air to ice.

766. In air, the spirit is saved from its icy self for the joyful purity of the heavenly Beyond.

767. A true and ultimate 'transvaluation' or 'rebirth' is not possible without the utmost attenuation of the unconscious through evolutionary progress.

768. Such attenuation, centred in the forebrain, is not only beyond the backbrain but beyond the left and right midbrains as well.

769. The supra-conscious is as much beyond good and evil, in regard to the conscious/unconscious dichotomy, as the supra-unconscious is behind it.

770. The good and evil dichotomy of the personal conscious/collective unconscious is necessarily phenomenal, and contrasts with the absolutism of both anterior and posterior noumenal extremes.

771. If the supra-unconscious is behind good and evil, then it is neither good nor evil but negatively divine.

772. If the supra-conscious is beyond good and evil, then it is neither good nor evil but positively divine.

773. The negative divinity of conscience contrasts with the positive divinity of truth.

774. If good and evil are relative in the phenomenal modes of the personal conscious and collective unconscious, then it could be argued that only in the noumenal modes of the personal unconscious and collective conscious (superconscious) are they absolute.

775. Such an absolute dichotomy contrasts with the relative dichotomy of phenomenal good and evil, as the Devil (Satan) and God (the Second Coming) with Man (the Son) and Woman (the Mother).

776. Absolute good and evil may flank relative (phenomenal) good and evil, but do not transcend it for the realms of divinity, which, as we have seen, are either behind or beyond good and evil.

777. He who is beyond good and evil, in both its relative and absolute manifestations, is no longer Man but God ... the Holy Spirit of Heaven.

778. He who is behind good and evil, in both its absolute and relative manifestations, is not yet Man but God ... the Clear Light of the Void.

779. The Clear Light of the Void is no less incapable of joy, than the Holy Spirit of Heaven would be incapable of woe.

780. That which is behind good and evil is deaf to truth, whereas that which is beyond good and evil is blind to illusion.

781. Conscience calls forth the illusion of light (law), whereas salvation brings forth the truth of air (Heaven).

782. The lawyer and the saint stand at opposite poles of the divine spectrum, like the Clear Light of the Void and the Holy Spirit of Heaven - the one behind good and evil, the other beyond it.

783. That man who is beyond good and evil is yet closer to good (the collective conscious) than to evil (the collective unconscious).

784. That man who is behind good and evil is yet closer to evil (the personal unconscious) than to good (the personal conscious).

785. Musically speaking, the solo wind-instrumentalist, who is behind good and evil, is akin to the lawyer in his identification with the supra-unconscious.

786. Conversely, the piper, who is beyond good and evil, is akin to the saint in his identification with the supra-conscious.

787. In between and lower than the two divine extremes of solo wind-instrumentalists and solo pipers come the various grades of singers/instrumentalists and instrumentalists/synthesists.

788. The man who is musically saved, and therefore given to piping, can have no truck with wind instruments, and hence wind compositions.

789. The man who oscillates between wind and pipes is not saved but torn, in dynamically amoral fashion, between alpha and omega.

790. Guitar/violin instrumentality is a sort of barbarous darkness in between the 'outer light' of wind and the 'inner spirit' of pipes - the former appertaining to bad civilization, and the latter to good civilization.

791. Alternatively one could speak of guitar/violin instrumentality as a sort of barbarous darkness (particle/wavicle respectively) in between the 'outer light/heat' of percussion and the 'inner heat/light' of synthesizer instrumentality - the former appertaining to a more devolved phase of bad civilization, and the latter to good civilization in its inceptive phase.

792. The twentieth century was, by and large, an age of 'liberal' compromise between a variety of different instrumental and vocal combinations, which conform to its amoral permissiveness.

793. Not until the Last Judgement will such permissiveness be superseded by a moral directive relating to the (Social Theocratic) 'Kingdom of Heaven'.

794. Whereas the supra-unconscious, rooted in the negative spirit of what is behind good and evil (but closer to evil), takes a 'Thou-shalt-not' line in moral judgements, the supra-conscious, centred in the positive spirit of what is beyond good and evil (but closer to good), takes a 'Thou-shall' line in regard to morally desirable objectives.

795. Hence whereas the Mosaic Law focuses its negative spirit on what is not morally desirable, the judgements of the Second Coming will focus, through positive spirit, on what is morally desirable, thereby leading from the front rather than prohibiting from the rear.

796. It is the positive spirit of the Second Coming which says: 'You shall do this' if you are to be saved.

797. The Mosaic transmutation of the negative spirit of Jehovah, the Judaic Clear Light of the Void, could only say: 'You shall not do this' if you are to avoid being damned or, rather, cursed.

798. There is no salvation in Jehovah or other variations on the Clear Light of the Void, for the simple reason that salvation is from the World to the Beyond, not from the World to the Behind.

799. The Behind, rooted in lawful conscience, is simply a cosmic backdrop to a succession of falls which, culminating in the World, open out to the possibility, following a Christian rebirth, of the Beyond, the heavenly redemption of sin.

800. The Beyond offers man the benefits of joy in relation to the lightness of air, whereas the Behind could offer nothing more than woe in relation to the speed of light.