51. Compared to the Old Testament, the New Testament, which is of Christ, is indeed the work of writers (epistles).

52. No more than reading approximates to the soul ... does thinking approximate to the spirit. Both the heart and lungs are outside the scope, necessarily intellectual, of the brain.

53. Broadly speaking, writing (Christ) and reading (the Father) are more Protestant than Catholic, whereas speaking (the Virgin) and thinking (the Holy Ghost) are more Catholic than Protestant.

54. The Protestant damnation from writing to reading contrasts with the Catholic salvation from speaking to thinking, as Purgatory and purgatorial Hell with World-denying holiness and purgatorial Heaven.

55. To think religiously is, of course, to pray, and prayer is a Catholic approach to Heaven.

56. The Heathen British prefer the Mother to the Blessed Virgin ... as they prefer the fullness/richness of the World to World-denying emptiness/holiness.

57. Whether a World-denying situation is empty or holy will of course depend upon the attitude - and nature - of the person who is subject to it.

58. Association Football is a game which affirms the World, from a male point-of-view, as each set of players (team) strives to score in their opponents' net, the parallel with sex or, rather, conception ... only too obvious.

59. The Catholic Irish prefer, in their allegiance to the Blessed Virgin, to score points over the bar/between the uprights in their form of football (Gaelic) to scoring points (goals) in the net, since the latter would be more heathen - and therefore British - than Christian. At least this is theoretically why the Irish goal is different from the soccer goal, in deference to Catholic sensibility; though, in practice, there is nothing (excepting the goalkeeper) to prevent points being scored in the net ... in what may well constitute a more republican, because heathen, context.

60. To be damned, relative to the intellect, from fiction to poetry, as from writing to reading, but to be saved, in such fashion, from drama to philosophy, as from speaking to thinking.

61. From the literary Hell of poetry to the literary Heaven of philosophy via the literary Purgatory of fiction and the literary World of drama.

62. From the fiction of Christ to the poetry of the Father in regard to objective damnation, but from the drama of the Blessed Virgin to the philosophy of the Holy Ghost in regard to subjective salvation.

63. The drama of the Blessed Virgin contrasts with the drama of the Mother as tragedy with comedy, since tragedy is World-denying and comedy World-affirming (like being pregnant).

64. The drama of the Mary Child, being subdramatic, is effectively subtragic, or tragi-comic, and paves the way not for philosophy (which is of the Holy Ghost) but for superphilosophy (which is of the Holy Spirit of Heaven).

65. The Mary Child, or female child, is less holy than empty, and in the vacuum of her emptiness are sown the seeds of divine revolt by the Second Coming against all that is low and empty.

66. The evil of the Mary Child is more absolute than the evil of the Blessed Virgin, though both are alike actors in the Christian (and specifically Catholic) tragedy which is at the root of the resurrectional revolt which leads to divine goodness.

67. The comedy of the heathen Mother inspires not a divine revolt but an antidivine rise ... to the Son, who is but the Antichristic (in relation to the Christ Child) consequence of heathen goodness.

68. If the Son is effectively antichristic vis-à-vis the Christ Child, the true link between the Blessed Virgin and the Holy Ghost, then the Father is effectively antispiritual vis-à-vis the Holy Ghost, since One Who emotionally acts upon the Mother in perpetuation of the World.

69. The heathen circle of Father-Mother-Son has nothing whatsoever to do with the Christian circle of Blessed Virgin - Christ Child - Holy Ghost. It is the secular counterpart of the religious path to salvation, a World-affirming delusion which perpetuates sin and suffering.

70. We must learn to think more in terms of the Mary Child - Second Coming - Holy Spirit of Heaven, with the Third being commensurate with salvation from the First via the Second ... in what will truly be an Eternal Beyond.

71. Musicians and painters are not genuinely Christian types of artist but akin, in their soulful and spiritual extremes, to Fundamentalists and Transcendentalists for whom the heart and the lungs are of more relevance than the brain. For they are motivated not by volume but by time and space respectively, and thus stand to writers ... as devils and gods to men, proponents of either a cultural Hell (music) or a cultural Heaven (art) rather than, as with the principal types of writer, one or another mode of cultural Purgatory.

72. Of course, none of the above types of artist should be confounded with their anti-art, and more objective, counterparts, who are less religious (absolute) or political (relative) than economic (relative) or scientific (absolute). Antimusicians and antipainters are less Fundamentalists and Transcendentalists, respectively, than Naturalists and Idealists, just as antiwriters are less Christians than Materialists.

73. To conceive a correlation between A4 ring-binders/paper and the Blessed Virgin, but between A5 ring-binders/paper and the Mary Child. For ring-binders/paper are effectively feminine, and hence of the unconscious in one degree or another. In contrast to compact discs and/or floppies, which signify, it seems to me, a superconscious revolt - and resurrection - leading to the Life Eternal.

74. The dividing line between the unconscious and the sub-unconscious has the Mother on one side of it and the Blessed Virgin on the other, the former heathen, the latter Christian.

75. Strictly speaking, the Blessed Virgin is commensurate with the pseudo-subunconscious ... such that leads, via the pseudo-consciousness of the Christ Child, to the pseudo-superconsciousness of the Holy Ghost, this latter situated in the brain.

76. Hence where the Blessed Virgin epitomizes the pseudo-subunconscious, the Mary Child, or female child, epitomizes the sub-unconscious in its genuine, or absolutist, manifestation. It is vis-à-vis this more radical manifestation of the sub-unconscious that the quasi-superconsciousness of the Second Coming will engineer the resurrectional revolt that will culminate in the superconsciousness of the Holy Spirit of Heaven in 'Kingdom Come'.

77. The consciousness of Christ, the Son, leads to the pseudo-subconsciousness of the Father, who is attracted towards the unconsciousness of the Mother.

78. By comparison with the pseudo-subconsciousness, in cerebral emotions, of the Father, the subconsciousness of Allah, as indeed of his satanic antithesis, is manifestly genuine; for it is a subconsciousness not of the brain but of the heart, not of the intellect but of the soul.

79. By contrast to the superconsciousness of the Holy Spirit of Heaven, the super-unconsciousness of the Clear Light of the Void is an inception and not a culmination, a beginning and not an end, an idealism and not a transcendentalism, a mysticism and not a gnosticism, a vacuum and not a plenum, a root and not a centre.

80. Those who make it through to the superconscious will not only be beyond nature but the supernatural as well, being the supercultural refutation of supernature. They will be free from supernatural law for supercultural Heaven, free from superfeminine conscience for supermasculine bliss, free from the primal antibeing of the Creator for the supreme being of the ultimate Creation (of man), free from the Universe for the universal self.

81. One can no more have socialism without capitalism than ... woman without man. Socialism is largely concerned with the distribution, on as wide and equitable a basis as possible, of wealth, but to create wealth in the first place one must have capitalism. Too much wealth and too little socialism, or too much socialism and too little wealth ... and one is heading for trouble. The thing is to strike a balance between capitalism and socialism, so that there will always be wealth to distribute to as many people as possible. Yet this does not mean to say that such a balance is the best of all possible worlds. It is simply the best relative to the sort of open societies in which most Western countries currently exist. There are still other possibilities ... which transcend capitalism and socialism, no less than men and women.

82. The absence of a workable balance between capitalism and socialism spells one of two things: either a situation of state capitalism and therefore Fascism on the one hand, that of a preponderating capitalism, or a situation of state socialism and therefore Communism on the other hand, that of a predominating socialism. Too much capitalism and the likelihood is that one will end-up with a fascist economy run on state capitalist lines. Too much socialism, on the other hand, and the likelihood is of a communist economy run on state socialist lines. Neither economy can work: the first because it is manifestly unjust; the second because it will lack the wealth to sustain itself on any but a repressive basis. Hence if the worst is not to come to the worst, capitalism and socialism must be in balance ... so that there is both wealth (within reasonable bounds) and the will to distribute it on an equitable basis.

83. As capitalism draws closer to the People, and thus further from the possibility of Fascism, it becomes populist, and thus a reflection, in terms of the wider distribution and availability of shares, of the social collectivism obtaining among those who are the principal recipients of the wealth-creating process, namely the People themselves. A society, on the contrary, in which not the social collective but the capitalist individual ... is the principal beneficiary of wealth creation ... may well spark a social revolt resulting, if crushed, in Fascism, and thus in even greater oppression of the People by an economic elite who then control the State to protect their capitalist gains. For if the self-serving Capitalist can gain control of the State, he will use it as a tool of social oppression, and this may lead, in due course of reactionary time, to a communist backlash, such that will strive to take over the State in the People's name and with a view to eradicating capitalism. Hence the one extreme may lead to the other, and both are inherently fallible. Only when the State is an arbiter between Industry and the People, the Few and the Many, rather than on the side of either the Few (Fascism) or the Many (Communism), is it doing what it should be doing, which is to say, serving the interests of all!

84. Obviously, for the State to be an arbitrator between Industry and the People it must be democratic, and thus reflective of the sort of class divisions which characterize a vibrant and productive society. Such a State may exhibit, within the liberal parameters of its democratic pluralism, fascistic and/or communistic tendencies (as when industry, services, etc., are nationalized on either a state capitalist or a state socialist basis - the former by the Conservative Party and the latter by Labour), but it will never succumb to the evils of Fascism or of Communism per se.

85. In sexual terms, one could say that whereas the liberal State, balanced between capitalism and socialism, is heterosexual, the fascist State, by contrast, is homosexual and the communist State comparatively lesbian. For whereas the liberal State reflects both male and female characteristics, the fascist State, centred in capitalism, is overly masculine, while the communist State, rooted in socialism, is no-less overly feminine, and neither of the latter can expect to reproduce, much less produce, anything worthwhile.

86. Repression of the feminine element by the masculine ... is characteristic of the fascist State's will to survive, while, conversely, repression of the masculine element by the feminine ... typifies the communist State's will to survive. Sooner or later, however, what has been systematically repressed will rise-up with a vengeance and wreak revolutionary justice on the system responsible for its repression. The result will be either a swing from one extreme to the other or, failing that, the establishment of something approaching a balance between the masculine and feminine elements in what one would call a liberal democracy. Hence the heterosexual nature of liberal democracy contrasts with both the homosexual nature of 'capital democracy' (or Fascism) and the lesbian nature of 'social democracy' (or Communism).

87. Whereas the relationship between, say, the Conservative Party and the Labour Party in Britain is effectively heterosexual, reflecting masculine (capitalist) and feminine (socialist) interests, the Liberal Party (latterly Liberal Democrats) is effectively androgynous, since combining both capitalist and socialist, masculine and feminine elements within itself in what is, I would guess, the quintessence of Liberalism. Thus unlike both the Conservative and Labour parties, the Liberal Democrats can alternate between capitalism and socialism, even to the extent of nationalizing industry, services, etc., on either a fascistic or a communistic basis, depending on the context. For centrism allows for both right- and left-wing alternatives, even though the chances are that, being centrist, the Liberal Party will be less inclined to nationalize (and thus embrace contrary extremes) than to maintain, as far as possible, a laissez-faire approach to both capitalism and socialism, seeking neither an overly masculine nor an overly feminine bias (such that would prove too politically divisive), but adhering to the androgynous middle-ground.

88. Since the division between the unconscious and the conscious is effectively between sensuality and spirituality, or nature and culture, one can argue, as I shall, for the equation of the unconscious with Hell and of the conscious with Heaven or, at any rate, for an equivalent designation, depending on the nature of the unconscious/conscious dichotomy.

89. More specifically, it seems to me that if the heathen unconscious, the unconscious of the Mother, is of the World, then the World is a kind of 'good Hell', and thus a sphere of unconscious sensuality which contrasts with the 'bad Heaven', so to speak, of the heathen conscious, the conscious of the Son, whose writerly intellectuality leads back towards the heathen subconscious, the subconscious of the Father in what is, I suppose, a 'bad Subheaven', given the emotional connotations which accrue to the readerly context in question.

90. Be that as it may (and although there is a sense in which, from its own point of view, the distinction between the unconscious and the conscious is akin to Hell and Heaven), we have to confess that, strictly speaking, such a distinction connotes with the World and Purgatory, since both Hell and Heaven are Christian designations which can therefore only be applied loosely and, as it were, figuratively to the heathen contexts in question, including, be it noted, to the Mother and to the Son/Father.

91. No, if the unconscious and the conscious respectively connote with the World and Purgatory, then whatever connotes with Hell and Heaven has to be properly Christian and thus reflective not of an unconscious/conscious division ... but of a sub-unconscious/superconscious division such that calls to mind the more Catholic deities of the Blessed Virgin and the Holy Ghost, the one leading to the other via the Christ Child, the Christic per se of Catholicism. Perhaps, in view of our more extreme terminology, the use of equivalent extremes like 'Subhell' and 'Superheaven' is more appropriate here, since we are dealing in more absolutist contexts which, unlike the World and Purgatory, are evil and good through and through. For, after all, the Blessed Virgin is a vacuum of virginity, and thus a World-denying refutation of the heathen plenum of fecund motherhood which, as we have argued, corresponds to a 'good Hell', a paradoxical and notably relative description. Now the Virgin, or the context of adult virginity, is no 'good Hell' but a 'bad Hell', a Subhell of Christian vacuity, and thus the guarantor of resurrectional revolt, via the Christ Child, towards the Holy Ghost, the spiritual plenum of prayerful contemplation and visionary transcendence such that contrasts, in the most superheavenly terms, with the vacuous chatter, no matter how prayerful, of those who remain moored to the Blessed Virgin. So the real Christian Hell and Heaven, viz. the Blessed Virgin and the Holy Ghost, are very much pertinent to Catholicism, wherein the sub-unconscious is the foundation of superconscious transcendence, both anterior to (as prayer, meditation) and posterior to (as chemically-induced visionary experience) the grave. There could be no greater distinction, in Christianity, than that between the Blessed Virgin and the Holy Ghost, the 'Subhell' of the one a precondition of the 'Superheaven' (relative to the Trinity) of the other.

92. Yet this same distinction is even more characteristic of Social Transcendentalism, my own contribution to religious evolution, wherein we would have to contemplate a more radical, because even more absolutist, distinction between the sub-unconscious of the Mary Child, or female child, and the superconscious of the Holy Spirit of Heaven, the former leading, via the Second Coming, to the latter, as we move beyond the outer limits of World-denying virginity to the inner-parameters of Heaven-affirming spirituality, a spirituality not centred in the brain but in the lungs, and thus reflective of an airy plenum such that correlates with 'Kingdom Come' and its promise of 'Eternal Life', a life ultimately implying the overcoming of man and his supersession, gradually and methodically, by ever-more transcendent post-human life forms. It is with the Holy Spirit of Heaven, however, that Heaven finally attains to its superconscious peak, a peak at once supermasculine, supercultural, and superdivine. This is no Christian (Roman Catholic) Heaven, but the long-awaited Social Transcendentalist Superheaven that is both a refutation of and revolt against the socialistic Subhell of feminist subnature and sub-unconscious evil. This definitive Heaven is the ultimate good, and if it is at the farthest possible dichotomous remove from the Subhell of the Mary Child, it is antithetical, as omega vis-à-vis alpha, to the superfeminine Clear Light of the Void with which, so we believe, the Universe began. Hence a joyful culmination to evolution, as opposed to the woeful (horror vacui) inception of evolution or, more probably, devolution ... in the cosmic light.

93. But if this Clear Light, this 'Judaic Creator', was superfeminine or supernatural, then it was, as we earlier argued, super-unconscious, and thus not heavenly (contrary to what Biblical tradition has taught), but effectively superhellish, i.e. the superhellish inception of the cosmos from which, in solar revolt, came in due course of time the 'Satanic Fall' ... of the numerous stars/suns that characterize, for instance, the Galaxy. But this fall of Satan from Jehovah, of the 'Clear Fire' from the 'Clear Light', was into the subconscious and thus, as we have seen, something submasculine, subcultural, and, above all, subheavenly. It was the beginnings, in proton positivity, of Heaven, albeit, given the cosmic context, in scientific (and therefore outer and pseudo) terms. It was not the Devil that fell from God, but God from the Devil or, more specifically, the Satanic Subgod from the Jehovahesque Superdevil, a subconscious Subheaven from a super-unconscious Superhell! And it is vis-à-vis this Superhell that the Holy Spirit of Heaven is an absolute antithesis - supermasculine to superfeminine, supercultural to supernatural, superconscious to super-unconscious, superdivine to superdiabolic! Verily, the fact is that in the Beginning was not God but the Superdevil, and that this first revolt against vacuous negativity was not a rise (heathen), still less a resurrection (Christian), but a fall (pagan), the fall of the Satanic Subgod into Subheaven!

94. Doubtless, the fact that we are accustomed, through Biblical conditioning, to thinking in terms of the fall of Satan (and his angels, viz. other peripheral stars) from Jehovah ... has contributed towards the belief that the fallen state is hellish and the original primal one alone heavenly. Yet it is no less characteristic of this Satanic Fall that it reflects a revolt against an original vacuum ... than of the resurrectional revolt of the Holy Ghost vis-à-vis the Blessed Virgin. The only difference, apart from the scientific/religious distinction which exists between the contexts in question, is that whereas the fall is from a supernatural plane to a subcultural (barbarous) one, the Resurrection is from a subnatural plane to a supercultural one. In other words, we are accustomed to equating deliverance, and thus divinity, with the 'super' plane, whereas anything prefixed by a 'sub' automatically puts us on our guard against diabolical possibilities. Yet while the supernatural may be 'higher than', because anterior to, the subcultural, its association with the super-unconscious should leave one in little doubt that it corresponds to a superhellish and therefore superdiabolic reality, the very reality that led to the Satanic Revolt, and thus to the establishment, in solar positivity, of the subdivine. Such a level of subdivinity, corresponding to the subconscious, was the first manifestation of free will over natural determinism, and the resurrectional revolt of the Holy Spirit of Heaven will be the last!

95. Considering that the Satanic 'Fallen Angel' corresponds to a scientific Subheaven of approximately solar constitution, then it need not surprise us if Allah corresponds to a religious Subheaven, in subconsciousness, of soulful constitution, the Subheaven of the heart and its religious fundamentalism. For it seems to me that, contrary to my customary evaluations, Allah is less the Holy Soul of Hell than the Holy Soul of Subheaven, and thus the religious antithesis to the Clear Fire of Time (or scientific Subheaven) in which Satan has his throne. Now this fundamentalist Subheaven of Allah is to the Christian Subheaven of the Father what the transcendentalist Superheaven of the Holy Spirit (of Heaven) is to the Christian Superheaven of the Holy Ghost, viz. the more extreme, and thus genuine, manifestation of the Heaven in question. For the poles of the Christian Heaven appertain to the brain, wherein the purgatorial intellect has its Christic throne, whereas the fundamentalist Heaven of Allah appertains to the heart, and the transcendentalist Heaven of the Holy Spirit (of Heaven) to the lungs, the former genuinely subheavenly and the latter no less genuinely superheavenly. Now just as the transcendentalist Heaven is antithetical, as we argued, to the Jehovahesque Superhell of the Clear Light of Space (the Void), so the fundamentalist Heaven is antithetical to the Satanic Subheaven of the Clear Fire of Time, pretty much as a vampire, say Count Dracula, to the sun. In fact, one cannot conceive of a fundamentalist afterlife, or eternity, except in relation to vampires, since the heart cannot survive death like, to some extent, the brain, and therefore no survival of death is possible to Fundamentalists within strictly fundamentalist terms except in relation to the morally dubious realm of vampirism, wherein the vampire sustains an occult life beyond the grave by gorging himself on the blood of his chosen victims. Doubtless, the transcendentalist eternity, when it comes to pass, will be much less occult and far more utopian, given the moral distinction which indubitably exists between the supercultural and the subcultural, the spirit and the soul. And it will outlast, by far, the Christian afterlife of cerebral transmutations in the grave!

96. Where the 'sub' contexts, whether conscious or unconscious, are immoral, the 'super' contexts, whether conscious or unconscious, are moral, while the intermediate contexts, both conscious and unconscious, are amoral, albeit with a contrary bias, so that the conscious, for example, is amoral with a positive bias (towards the [immoral] subconscious Father) and the unconscious is amoral with a negative bias (towards the [immoral] sub-unconscious Virgin). Hence whereas the super-unconscious corresponds, in its superfemininity, to a noumenal Hell, the Superhell of supernature, the unconscious corresponds, in its femininity, to an amoral Hell, the worldly Hell of nature, and the sub-unconscious, in its subfemininity, to an immoral Hell, the Subhell of subnature (on both Catholic and feminist terms, the former with reference to the Virgin Mary, and the latter with reference to what I have called the Mary Child). Conversely, whereas the subconscious corresponds, in its submasculinity, to an immoral Heaven, the Subheaven of subculture (on both scientific and religious terms, e.g. Satan and the Father and/or Allah), the conscious corresponds, in its masculinity, to an amoral Heaven, the purgatorial Heaven of culture, and the superconscious, in its supermasculinity, to a moral Heaven, the Superheaven of superculture (on both Catholic and transcendentalist terms, the former with reference to the Holy Ghost and the latter with reference to the Holy Spirit of Heaven).

97. Politically speaking, that which is of the unconscious is left wing and that, by contrast, which is of the conscious ... right wing, whereas that which is of the sub-unconscious is extreme left-wing and that which is of the superconscious ... extreme right-wing. Now in the case of the conscious options, things proceed from left to right, as from the subconscious to the superconscious via the conscious, whereas in the case of the unconscious options things proceed, by contrast, from right to left, as from the super-unconscious, which is extreme right-wing, to the sub-unconscious via the unconscious. This is largely because the conscious, or masculine, aspect of life evolves, while the unconscious, or feminine, aspect of it devolves, the former towards the supermasculine superconscious, and the latter away from the superfeminine super-unconscious. The one tradition converges towards an Omega Point, while the other tradition diverges from an Alpha Point, the former transcendentalist and profoundly religious, the latter idealistic and profoundly scientific. Hence although the superfeminine super-unconscious has an extreme right-wing correlation, it is the correlation of a scientific Beginning rather than, as in the no-less extreme right-wing case of the supermasculine superconscious, of a religious End.

98. From the Christian Extreme Left of the Virgin Mary to the Christian Extreme Right of the Holy Ghost via the right-wing culture of the Christ Child.

99. Similarly, from the socialist/feminist Extreme Left of the Mary Child to the transcendentalist Extreme Right of the Holy Spirit of Heaven via the right-wing culture of the Second Coming.

100. Conversely, from the heathen Left of the Mother to the heathen Extreme Left of the Father via the right-wing culture of the Son. (Note that in relation to the Trinity, the Father is extreme left-wing, the Son right wing, and the Holy Ghost extreme right-wing.)