801. Further to my theories of musical parallels to divine alpha and omega, viz. wind and pipes, I should like to add the two intermediate categories of singing and whistle-playing, classifying the former as commensurate with omega-in-the-alpha and the latter as commensurate with alpha-in-the-omega.

802. Hence the distinction between singing and whistle-playing is less extreme than that between wind instrumentality and piping.

803. Whereas wind instrumentality is musically equivalent to the Clear Light of the Void, singing, by contrast, is musically equivalent to the Unholy Spirit of the Void.

804. And whereas piping is musically equivalent to the Holy Spirit of Heaven, whistle-playing, by contrast, is musically equivalent to the Unclear Light of Heaven.

805. What truly distinguishes alpha from omega in divine musical terms is the fact of a vacuum vis-à-vis the truth of a plenum.

806. Because alpha is light and omega spirit, we are therefore distinguishing what passes, as wind, through a vacuum from what issues, as air, from a plenum.

807. The vacuum is characterized, in instrumental terms, by wind instruments like the saxophone and the trumpet, together with tin whistles and harmonicas.

808. The plenum is characterized, in musical/instrumental terms, by what issues, as air, from either lungs (singing) or the bag of pipes.

809. Where there is a tubular vacuum, as in wind instruments, one has a musical parallel with light, and therefore the alpha.

810. Where there is an air-filled plenum, as in the bag of pipes and in lungs, one has a musical parallel with spirit, and therefore the omega.

811. The distinction between alpha and alpha-in-the-omega, the Clear Light of the Void and the Unclear Light of Heaven, is between the centrifugal and the centripetal, outer and inner.

812. Likewise the distinction between omega-in-the-alpha and omega, the Unholy Spirit of the Void and the Holy Spirit of Heaven, is between the centrifugal and the centripetal, outer and inner.

813. Wind instruments, like saxophones, are centrifugal by comparison with tin whistles and even harmonicas, and therefore correspond to the outer as opposed to the inner light.

814. Singing, rooted in the lungs, is centrifugal by comparison with piping, and therefore corresponds to the outer as opposed to the inner spirit.

815. Hence from the outer light of wind instrumentality to the inner spirit of pipes via the outer spirit of songs and the inner light of whistles/harmonicas.

816. For a civilization centred in the inner, whether in light or spirit, that which was outer would be beneath the pale.

817. For a civilization rooted in the outer, whether in light or spirit, that which was inner would be beyond the pale.

818. A civilization centred in the inner is a good civilization.

819. A civilization rooted in the outer is a bad civilization.

820. Both the outer light of wind and the inner light of whistles are rooted in the supra-unconscious.

821. Both the outer spirit of songs and the inner spirit of pipes are centred in the supra-conscious.

822. If the conscious is masculine and the unconscious feminine, then the supra-conscious is supra-masculine and the supra-unconscious supra-feminine.

823. The improvisational character of much jazzy wind-playing confirms the fundamentalist essence of Jazz as an art form rooted in the supra-unconscious.

824. To distinguish the 'spatial' essence of wind/whistle playing from the 'spaced' essence of singing/piping, as between fundamentalist and transcendentalist approaches to divinity, the former supra-unconscious and the latter supra-conscious, both outer and inner.

825. A woman blows her conscious credibility from the moment she becomes pregnant and enters motherhood.

826. Motherhood confirms woman in her femininity, as a creature for whom the unconscious takes precedence over the conscious.

827. There are so many aspects of motherhood which are of the unconscious, from gestation to lactation, that active mothers can only be regarded as conscious in a subordinate and secondary way.

828. A woman who wishes to affirm the conscious self over the unconscious not-self has to disavow motherhood and either remain celibate or take every precaution against becoming pregnant.

829. It should be the inalienable right of every woman to avoid pregnancy and even to terminate pregnancy, if it is her sincere wish to develop the conscious self at the expense of the unconscious not-self.

830. Without such a right, women will remain the slaves of nature, virtual creatures of nature, with no real prospects of conscious self-determination.

831. Making a god out of nature and natural processes is an unchristian failing which simply enslaves women to the World, making for natural reproduction world-without-heathen-end.

832. That woman who succumbs, through pregnancy, to the World parts company with the Blessed Virgin and effectively damns herself to the unconscious Hell of the Cursed Whore.

833. The objective of moral progress is to overcome and transcend the World, moving, via artificial alternatives, to a supra-natural salvation in God ... the Holy Spirit of Heaven.

834. Women who wish to defend worldly power can have no place in building God's Kingdom, which will only come properly to pass when the World has been democratically overcome and mankind elects to substitute, under religious sovereignty, artificial for natural methods of reproduction, increasingly entering life via science rather than sex.

835. Every gain that consciousness makes at the expense of the unconscious hastens the day when the supra-conscious will come to pass, ushering in the salvation of the self in and by the universal self, consciousness at one with the air upon which it is internally focused.

836. The divine Father (Creator) is commensurate with the Clear Light of the Void.

837. The divine Son, who sits on the right-hand side of the Father, so to speak, in the spectrum of divine alternatives, is commensurate with the Unholy Spirit of the Void.

838. The divine Mother, who ascended into Heaven, is commensurate with the Unclear Light of Heaven.

839. The Divine per se is commensurate with the Holy Spirit of Heaven, which is beyond all else and alone the one, true, and ultimate God, of which I am but a servant.

840. Those who side with the unconscious tend to a comic view of life, which contrasts with the tragic view of those who, following in Christ's moral footsteps, side with the conscious.

841. Like Jazz, classical music is generally rooted in the supra-unconscious, from which starting-point everything beyond wind stems.

842. It could generally be said of Jazz and Classical alike that they are rooted in wind and are thus, at best, negatively divine.

843. The sun is both supermasculine and superfeminine - the former when rising and the latter when setting.

844. Likewise the moon is both masculine and feminine - the former in its waxing and the latter in its waning.

845. If the supra-unconscious is supra-feminine, then the personal unconscious is superfeminine, and hence absolutely immoral.

846. If the supra-conscious is supra-masculine, then the collective conscious (superconscious) is supermasculine, and hence absolutely moral.

847. In between the absolutely immoral personal unconscious and the absolutely moral collective conscious come the relatively immoral collective unconscious and the relatively moral personal conscious - the former feminine and the latter masculine.

848. The road back leads from the collective unconscious to the personal unconscious and, finally, to the supra-unconscious of primal divinity.

849. The road forward leads from the personal conscious to the collective conscious and, finally, to the supra-conscious of ultimate divinity.

850. To be relatively damned is to pass from the personal conscious to the collective unconscious, which is phenomenally evil.

851. To be relatively saved is to pass from the collective unconscious to the personal conscious, which is phenomenally good.

852. To be absolutely damned is to pass from the collective unconscious to the personal unconscious, which is noumenally evil.

853. To be absolutely saved is to pass from the personal conscious to the collective conscious, which is noumenally good.

854. To pass from the personal unconscious to the supra-unconscious is to become negatively divine.

855. To pass from the collective conscious to the supra-conscious is to become positively divine.

856. Negative divinity is behind good and evil, salvation and damnation, and is therefore supra-immoral.

857. Positive divinity is beyond good and evil, salvation and damnation, and is therefore supra-moral.

858. There is nothing anterior to the negative divinity of the supra-unconscious Clear Light of the Void.

859. There is nothing posterior to the positive divinity of the supra-conscious Holy Spirit of Heaven.

860. It is on account of its inherently unsatisfactory, because woeful, nature that there were a series of ever-more devolved falls from the Clear Light of the Void, viz. spatial illusion.

861. It is on account of its intrinsically satisfactory, because joyful, nature that there will be a series of ever-more evolved rises to the Holy Spirit of Heaven, viz. spaced truth.

862. The feminine devolves from what is or was supra-feminine, whereas the masculine evolves towards what is or will be supra-masculine - the former everlastingly woeful and the latter eternally joyful.

863. To distinguish the phenomenal selfishness of the personal conscious from the phenomenal selflessness of the collective unconscious.

864. Likewise to distinguish the noumenal selfishness of the collective conscious (superconscious) from the noumenal selflessness of the personal unconscious.

865. Finally, to distinguish the supra-selfishness of the supra-conscious from the supra-selflessness of the supra-unconscious.

866. The personal conscious does not transcend the collective unconscious, but exists in relation to it, as man to woman.

867. Only the superconscious transcends the collective unconscious, since there can be no relationship between the collective conscious and the collective unconscious.

868. The superconscious paves the way, as already noted, for the supra-conscious, and hence salvation from the self in and through the universal self of airy Heaven.

869. The superconscious ties-in with all that is synthetic, including LSD, synthesizers, and computer erotica, whereas the supra-conscious transcends the synthetic in and through the air, whether manifesting in meditation, uilleann pipes, or plastic inflatables.

870. Alpha-stemming people tend to wear duffel coats, overcoats, and raincoats, whereas omega-aspiring people favour zipper jackets taken-in at the waist in a closed-society opposition to open-society 'untransvaluated' norms.

871. The man who is 'born again', or 'transvaluated', will not be one to wear duffel coats, overcoats, or raincoats, but may well prefer short zipper-jackets such that begin in the World and open towards Eternity.

872. By contrast to zipper jackets, which are closed (taken-in) at the waist and effectively open to Eternity (at the neck), duffel coats, overcoats, and raincoats are open at the hem and effectively closed (buttoned-up) at the neck, as though open to the Cosmos but closed to the Beyond.

873. Duffel coats precede overcoats as the central star of the Galaxy precedes the sun - their hood an indication of alpha-divine allegiance.

874. This contrasts with the omega-oriented allegiance of hooded zipper-jackets, whereby a convergence towards ultimate divinity is symbolized in and by the hood.

875. Hence where duffel coats may be said, in their openness, to reflect a tending away from the hood (of primal divinity), hooded zippers reflect (in their closed construction) a convergence towards the hood (of ultimate divinity).

876. There is thus all the difference in regard to the Clear Light of the Void and the Holy Spirit of Heaven between the person who wears a duffel coat and the one dressed in a waist-length hooded-zipper: the former open society and the latter closed.

877. Whereas short zipper-jackets are 'beyond the pale' of those who dress in open-society fashion, duffel coats, overcoats, and raincoats tend to be 'beneath the pale', so to speak, of those whose sartorial preference is closed society.

878. One might cite a Heathen/Christian or, rather, Heathen/Superchristian distinction between the alpha stemming and the omega orientated, the 'untransvaluated' and the 'transvaluated'.

879. Such an antithesis as exists, for example, between duffel coats and hooded zippers is paralleled, in musical-instrument terms, by that between, say, the saxophone and uilleann pipes - the one alpha and the other omega, vacuum and plenum of instrumental extremes.

880. One would have to be into duffel coats to take wind-based music seriously - at any rate, this is the logical inference that can be made when we seek to establish parallels between the contexts in question.

881. From the alpha of chanting to the omega of humming via the relative omega (omega-in-the-alpha) of singing and the relative alpha (alpha-in-the-omega) of whistling.

882. Belief in a universal Creator, or Creator of the Universe, is only credible during an objective age, when the majority of people pay deference to authoritarian power.

883. Anyone who is in any degree evolved enough to have a subjective view of life will tend to regard the Universe and everything in it as being self-creating, with God (the Holy Spirit of Heaven) as the ultimate Creation rather than, as in the past, primal Creator.

884. In fact, being able to distinguish between the Universe as alpha and Heaven as omega will only be possible to a person who is evolved enough to have a subjective view of life, so that God (the Holy Spirit of Heaven) is apperceived as being at the opposite extreme from the Cosmos (the Clear Light of the Void).

885. Hence where the Universe is devolutionary because objective, Heaven is evolutionary because subjective - all the difference between science and religion, or philosophy and theosophy.

886. Whereas science and religion are practical, philosophy and theosophy are theoretical, the theoretical bases, respectively, of science and religion.

887. That man who is saved will be no less beyond philosophy than beyond science; he lives for religion (God) based on sound theosophical speculations (doctrine).

888. As illogical to speak of philosophy as scientific theosophy, as to regard theosophy as religious philosophy.

889. Scientific theosophy is to theosophy-proper what religious philosophy is to philosophy-proper: a paradoxical relativity found in-between the philosophical and theosophical extremes.

890. If philosophy-proper corresponds to the Clear Light of the Void, then religious philosophy (theology) corresponds to the Unholy Spirit of the Void.

891. If theosophy-proper corresponds to the Holy Spirit of Heaven, then scientific theosophy (philology) corresponds to the Unclear Light of Heaven.

892. Philosophy and philology are two sides of the same objective coin - the one corresponding to the outer light, the other to the inner light.

893. Theology and theosophy are two sides of the same subjective coin - the one corresponding to the outer spirit, the other to the inner spirit.

894. From the outer light of philosophy to the inner spirit of theosophy via the outer spirit of theology and the inner light of philology.

895. Whereas the outer light (the Clear Light of the Void) is centrifugally objective, the inner light (the Unclear Light of Heaven) is centripetally objective.

896. Whereas the outer spirit (the Unholy Spirit of the Void) is centrifugally subjective, the inner spirit (the Holy Spirit of Heaven) is centripetally subjective.

897. The centrifugal objectivity of the outer light is explosive, while the centripetal objectivity of the inner light is implosive.

898. The centrifugal subjectivity of the outer spirit is expressive, while the centripetal subjectivity of the inner spirit is impressive.

899. Outer light, being explosive, is evil light, whereas inner light, being implosive, is good light.

900. Outer spirit, being expressive, is evil spirit, whereas inner spirit, being impressive, is good spirit.

901. Hence whereas evil, whether objective or subjective, is centrifugal, goodness, whether objective or subjective, is centripetal.

902. The outer light stands to the inner light as the barbarous to the civilized, since civilization is implosive whereas barbarism is explosive.

903. The outer spirit stands to the inner spirit as the natural to the cultural, since culture is impressive whereas nature is expressive.

904. Hence science is barbarous when explosive, as in the outer light, but civilized when implosive, as in the inner light.

905. Likewise religion is natural when expressive, as in the outer spirit, but cultural when impressive, as in the inner spirit.

906. Strictly speaking, religion can no more be barbarous or civilized than science natural or cultural.

907. Similarly, theosophy can no more be explosive or implosive than philosophy expressive or impressive.

908. Civilization may be the redemption of barbarism, but it cannot lead to the cultural; for the light is an end-in-itself, not a means to the spirit.

909. Light thrives in a vacuum, whether that vacuum is explosive or implosive, whereas spirit can only thrive in a plenum, whether that plenum be expressive or impressive.

910. Civilization is thus an end-in-itself and not a means to cultural salvation, an end that will erect fences around itself to protect the inner light from its barbarous and/or natural enemies.

911. Because light and spirit are antithetical, the one objective and the other subjective, they must remain forever apart, incapable of being reconciled to the same goal.

912. In fact, light is a beginning and spirit an ending, the outer light a barbarous beginning and the inner light a civilized end-of-the-beginning, in contrast to which the outer spirit is a natural beginning-of-the-end and the inner spirit a cultural ending.

913. Only the natural can be redeemed in and by the cultural, passing from outer to inner spirit as the plenum evolves from collective expression to individual impression.

914. By contrast, the vacuum of light devolves from public explosion to private implosion, as it passes from barbarism to civilization.

915. Civilization is thus, paradoxically, the 'salvation' of the light from public to private, noumenal to phenomenal; culture, by contrast, the salvation of the spirit from collective to individual, phenomenal to noumenal.

916. Whereas the outer light is superheathen and the inner light heathen, the outer spirit is Christian and the inner spirit Superchristian.

917. Thus from the noumenal objectivity of the outer light (explosive) to the phenomenal objectivity of the inner light (implosive), as from elemental to molecular photon particles.

918. Thus from the phenomenal subjectivity of the outer spirit (expressive) to the noumenal subjectivity of the inner spirit (impressive), as from molecular to elemental photon wavicles.

919. To devolve from wind instruments, e.g. saxophones, to whistles, as from barbarism to civilization, but to evolve from singing to piping, e.g. uilleann pipes, as from nature to culture.

920. Impression is the spirit's quest and ultimate goal, the journey's end which will only come fully to pass when the light has been eclipsed and spirit can turn from expression to its own impressive Heaven in the classless salvation of a centripetal subjectivity, enrapt in the inner supra-selfish beatitude of the Holy Spirit of Heaven for all Eternity.

921. Poetry, being a discipline of the spirit, can be expressionistic or impressionistic, expressive or impressive, but the best and most evolved poetry will always be impressionistic, seeking to create an impression of the Divine.

922. The highest poetry can only be spiritual, not emotional, intellectual, or instinctual, since the spirit is closer to the Divine than are the soul, the intellect, or the will.

923. When poetry is truly spiritual it is abstract, corresponding to the noumenal subjectivity/subjectivism of Heaven.

924. When abstract poetry is readerly it is expressive, and therefore subjective in a relative way, though when such poetry is non-readerly, e.g. when it can only be contemplated (as a patterned entity), it is impressive, and therefore absolutely subjective.

925. Relative abstract poetry is the poetry of noumenal individuality, whilst absolute abstract poetry is the poetry of noumenal individualism.

926. When poetry is emotional it is lyrical, corresponding to the noumenal objectivity/objectivism of Hell.

927. When lyric poetry is rhymed it is expressive, and therefore objective in a relative way, though when such poetry is non-rhymed it is impressive, and therefore absolutely objective.

928. Relative lyric poetry is the poetry of noumenal collectivity, whilst absolute lyric poetry is the poetry of noumenal collectivism.

929. When poetry is intellectual it is narrative, corresponding to the phenomenal objectivity/objectivism of Purgatory.

930. When narrative poetry is rhymed it is expressive, and therefore objective in a relative way, though when such poetry is non-rhymed it is impressive, and therefore absolutely objective.

931. Relative narrative poetry is the poetry of phenomenal individuality, whilst absolute narrative poetry is the poetry of phenomenal individualism.

932. When poetry is instinctual it is dramatic, corresponding to the phenomenal subjectivity/subjectivism of the World.

933. When dramatic poetry is rhymed it is expressive, and therefore subjective in a relative way, though when such poetry is non-rhymed it is impressive, and therefore absolutely subjective.

934. Relative dramatic poetry is the poetry of phenomenal collectivity, whilst absolute dramatic poetry is the poetry of phenomenal collectivism.

935. Just as abstract poetry is intended to be contemplated, so dramatic poetry is intended to be acted.

936. Just as lyric poetry is intended to be sung, so narrative poetry is intended to be narrated.

937. The heavenly poetry of the contemplator/thinker contrasts with the hellish poetry of the singer/hearer.

938. The purgatorial poetry of the narrator/reader contrasts with the mundane poetry of the actor/speaker.

939. Both dramatic and abstract poetry are, as we have seen, subjective kinds of poetry - the former of the World and the latter of Heaven.

940. Both lyric and narrative poetry are, as we have seen, objective kinds of poetry - the former of Hell and the latter of Purgatory.

941. When prayer is sung we get hymns.

942. When lyric poetry is sung we get songs.

943. When narrative poetry is sung we get musicals.

944. When dramatic poetry is sung we get operas.

945. Civilization stands to barbarism as a good Devil to an evil Devil, or as phenomenal objectivity to noumenal objectivism.

946. Culture stands to nature as a good God to an evil God, or as noumenal subjectivism to phenomenal subjectivity.

947. Better an evil God than a good Devil, since an evil God can at least be saved to and by a good God, whereas a good Devil can only be damned to and by an evil Devil.

948. The outer spirit of an evil God can only be superseded by the inner spirit of a good God, as nature is saved by culture.

949. The inner light of a good Devil can only be eclipsed by the outer light of an evil Devil, as civilization is damned by barbarism.

950. Purgatory is a good Hell, which contrasts with the evil Heaven of the World.

951. Hell is evil when absolute (noumenal) but good when relative (phenomenal), while Heaven is evil when relative (phenomenal) but good when absolute (noumenal).

952. Christ contrasts with the Mother as the 'God' of good Hell (Purgatory) with the God(dess) of evil Heaven (the World).

953. The Holy Spirit contrasts with the Father as the God of good Heaven (air) with the 'God' of evil Hell (blood).

954. The only difference between Christ (the Son) and the Antichrist is that whereas the former is a positive (neutron-wavicle) 'God' of good Hell, the latter is a negative (neutron-particle) 'God' of good Antihell.

955. The only difference between the Mother (the Blessed Virgin) and the Antimother (the Cursed Whore) is that whereas the former is a positive (electron-wavicle) God(dess) of evil Heaven, the latter is a negative (electron-particle) God(dess) of evil Antiheaven.

956. The only difference between the Holy Spirit and the Antispirit (Jehovah/Clear Light of the Void) is that whereas the former is a positive (photon-wavicle) God of good Heaven, the latter is a negative (photon-particle) God of good Antiheaven.

957. The only difference between the Father and the Antifather (Satan) is that whereas the former is a positive (proton-wavicle) 'God' of evil Hell, the latter is a negative (proton-particle) 'God' of evil Antihell.

958. The coldness of water (antimind) contrasts with the dullness of mind (intellect).

959. The darkness of earth (antiwill) contrasts with the heaviness of flesh (will).

960. The light of space (cosmic antispirit) contrasts with the lightness of air (universal spirit).

961. The heat of fire (antisoul) contrasts with the brightness of blood (soul).

962. All spirit, whether outer or inner, is positive, i.e. subjective, while all light, whether outer or inner, is negative, i.e. objective.

963. The inner light of classical music contrasts with the outer spirit of pop music.

964. The inner spirit of folk music contrasts with the outer light of jazz music.

965. The inner light of Classical is damned to and by the outer light of Jazz.

966. The outer spirit of Pop is saved to and by the inner spirit of Folk.

967. The inner light of Classical is confirmed by the use of comparatively (in relation to Jazz) centripetal wind instruments like oboes, flutes, clarinets, etc.

968. The outer light of Jazz is confirmed by the use of comparatively (in relation to Classical) centrifugal wind instruments like saxophones, trumpets, trombones, etc.

969. The inner spirit of Folk is confirmed by recourse to centripetal instruments like harmoniums, uilleann pipes, accordions, etc.

970. The outer spirit of Pop is confirmed by recourse to the human voice, in song.

971. The instrumental light is a tubular vacuum and the instrumental spirit an air-filled plenum.

972. Classical civilization is damned by Jazz barbarism, whereas Pop nature is saved by Folk culture.

973. From the outer light - relative to materialism - of television to the inner spirit of computers via the outer spirit of radio and the inner light of video.

974. From the outer light - relative to realism - of magazines to the inner spirit of books (i.e. paperbacks) via the outer spirit of newspapers and the inner light of co-mags (comic books).

975. From the outer light - relative to naturalism - of cinema to the inner spirit of games machines via the outer spirit of jukeboxes and the inner light of film slides.

976. From the outer light - relative to idealism - of dreams to the inner spirit of LSD trips via the outer spirit of visions and the inner light of fantasies.

977. Terrestrial television is a sort of realistic outer light which was destined to be partially eclipsed by the materialistic inner light of video - barbarism, losing ground to civilization.

978. But barbarism fights back in the naturalistic guise of satellite television, a more absolute outer light which is the effective damnation of video - civilization losing ground to superbarbarism.

979. Were satellite television the end of the story, there would be no hope for video; but, inevitably, the emergence of video from the shadows of satellite TV presupposes the development of computer-accessed videos, thereby bringing video to the idealistic inner light of a multi-option accessibility - superbarbarism losing ground, in all probability, to supercivilization.

980. From the realistic barbarism of a natural age to the idealistic civilization of a cultural age via the materialistic civilization of a civilized age and the naturalistic barbarism of a barbarous age - Man against Woman, the Devil against Man, and, finally, God against the Devil, with God ultimately destined to triumph.

981. The backbrain and the right midbrain appertain to the old brain, while the left midbrain and the forebrain appertain to the new brain.

982. A humanist society, rooted in the World, is effectively of the left midbrain, whereas that which, as a transcendentalist society, goes beyond the World is effectively of the forebrain.

983. A nonconformist society, centred in Purgatory, is effectively of the right midbrain, whereas that which, as a fundamentalist society, goes behind Purgatory is effectively of the backbrain.

984. When 'the subjective' are sovereign, whether politically (republican) or religiously (transcendentalist), the new brain is free of the old brain.

985. When 'the objective' are sovereign, whether politically (parliamentary) or religiously (fundamentalist), the old brain is bound to oppress the new brain.

986. The backbrain is akin to the sun and the right midbrain to the moon, the former given to the outer light and the latter to the inner light.

987. By contrast, the left midbrain is akin to the earth and the forebrain to the airy Beyond, the former given to the outer spirit and the latter to the inner spirit.

988. The new brain stretches, in its subjectivity, beyond the old brain in much the same way that the World and Heaven stretch beyond the objectivity of Hell and Purgatory.

989. A secret society is no less the shadow side of a public lifestyle than a debating society the bright side of a private lifestyle.

990. Since public lifestyles tend to be upper class and private ones middle class, it need not surprise us that secret societies and debating societies are especially favoured by the upper and middle classes respectively.

991. Whereas the public lifestyle is Satanic, the secret society is effectively of the Father.

992. Whereas the private lifestyle is Antichristic, the debating society is effectively of the Son.

993. Hence the fundamentalist nature of Freemasonry, as compared with the nonconformist nature of Puritanism.

994. If Freemasonry is an upper-class approach (of the Father) to religion, then Puritanism is arguably its middle-class counterpart - the former noumenally objective and the latter phenomenally objective.

995. A humanist society can only be free of both secret and debating societies in the interests of impersonal/transpersonal subjectivity.

996. An impersonal service is no less the converse side of a collective lifestyle than a transpersonal service the converse side of an individual lifestyle.

997. Since collective lifestyles tend to be working class and individual ones classless, it won't surprise us that impersonal services and transpersonal services are especially favoured by the working class and the classless respectively.

998. Whereas the collective lifestyle is of the Antimother, the impersonal service is effectively of the Mother.

999. Whereas the individual lifestyle is of the Antispirit, the transpersonal service is effectively of the Holy Spirit.

1000. Hence the humanist nature of Catholicism, as compared with the transcendentalist nature of Social Theocracy.