101. Just as vegetation leads to air, as nature to culture, or sin to grace, so, by a like token, unholiness leads to holiness.

102. To contrast the unclearness of fire with the clearness of water, as one would contrast devility (superfemininity/subfemininity) with femininity.

103. To contrast the unholiness of vegetation with the holiness of air, as one would contrast masculinity with divinity (submasculinity/supermasulinity).

104. To contrast the unclearness of materialism with the clearness of realism, but the unholiness of naturalism with the holiness of idealism.

105. The Devil pertains not to unholiness but to unclearness, which has reference to the space-time continuum of 'falling fire'.

106. That which pertains to unholiness, on the contrary, is a masculine precondition of holiness, the holiness of 'rising air'.

107. Clearness, which is feminine, has reference to the volume-mass continuum of 'falling water', and thus stands in a superior relationship to the unclearness of 'falling fire'.

108. Unholiness, which is masculine, has reference to the mass-volume continuum of 'rising vegetation', and thus stands in an inferior relationship to the holiness of 'rising air'.

109. To contrast the unclearness of space-time materialism with the holiness of time-space idealism, as one would contrast primal/supreme doing with primal/supreme being.

110. To contrast the clearness of volume-mass realism with the unholiness of mass-volume naturalism, as one would contrast primal/supreme giving with primal/supreme taking.

111. Clearness has the feminine advantage over unholiness of being a redeemed mode of objectivity, as opposed to an unredeemed mode of subjectivity. Nonetheless, it cannot be maintained, with any logical credibility, that clearness is superior to unholiness.

112. Likewise it cannot be argued that femininity is superior to masculinity, since superiority can only be established on the basis of comparison with that to which it is a redemption.

113. Hence while femininity is most definitely superior to devility, it is simply contrary to masculinity, or that which is inferior to divinity.

114. I hold that, morally speaking, it is better to be masculine than feminine because masculinity can lead, in its unholiness, to divinity, as vegetation to air, and there is nothing superior to that (except it be the sublimity of Heaven itself).

115. From the unclearness of Hell/the Devil to the holiness of God/Heaven via the clearness of purgatory/woman and the unholiness of man/earth.

116. To fall, in space-time, from the unclear fire of outer hell to the unclear soul of inner hell, as from eyes to heart, light to blood.

117. To rise, in time-space, from the holy air of outer heaven to the holy spirit of inner heaven, as from ears to lungs, sound to breath.

118. To fall, in volume-mass, from the clear water of outer purgatory to the clear id of inner purgatory, as from tongue to womb, spittle to pregnancy.

119. To rise, in mass-volume, from the unholy vegetation of outer earth to the unholy mind of inner earth, as from phallus to brain, sex to thought (prayer).

120. To descend, in spatial space, from the unclear fiery fire of scientific outer hell to the unclear airy fire of religious outer hell via the unclear watery fire of political outer hell and the unclear vegetative fire of economic outer hell.

121. To descend, in repetitive time, from the unclear emotional soul of scientific inner hell to the unclear spiritual soul of religious inner hell via the unclear instinctual soul of political inner hell and the unclear intellectual soul of economic inner hell.

122. To ascend, in sequential time, from the holy fiery air of scientific outer heaven to the holy airy air of religious outer heaven via the holy watery air of political outer heaven and the holy vegetative air of economic outer heaven.

123. To ascend, in spaced space, from the holy emotional spirit of scientific inner heaven to the holy spiritual spirit of religious inner heaven via the holy instinctual spirit of political inner heaven and the holy intellectual spirit of economic inner heaven.

124. To descend, in volumetric volume, from the clear fiery water of scientific outer purgatory to the clear airy water of religious outer purgatory via the clear watery water of political outer purgatory and the clear vegetative water of economic outer purgatory.

125. To descend, in massed mass, from the clear emotional id of scientific inner purgatory to the clear spiritual id of religious inner purgatory via the clear instinctual id of political inner purgatory and the clear intellectual id of economic inner purgatory.

126. To ascend, in massive mass, from the unholy fiery vegetation of scientific outer earth to the unholy airy vegetation of religious outer earth via the unholy watery vegetation of political outer earth and the unholy vegetative vegetation of economic outer earth.

127. To ascend, in voluminous volume, from the unholy emotional mind of scientific inner earth to the unholy spiritual mind of religious inner earth via the unholy instinctual mind of political inner earth and the unholy intellectual mind of economic inner earth.

128. Both 'the clear' and 'the holy' know right from wrong, but they know it in contrary ways.

129. 'The clear' know right from wrong objectively, and stigmatize, as criminal, the wrong.

130. 'The holy' know right from wrong subjectively, and stigmatize, as sinful, the wrong.

131. Hence there are two kinds of right and wrong - the objective kind which appertains to crime and punishment, and the subjective kind which appertains to sin and grace.

132. Those who cannot tell right from wrong objectively ... are the barbarous, for whom the Devil is Lord.

133. Those who cannot tell right from wrong subjectively ... are the philistine, for whom man is lord.

134. From the standpoint of civility, and thus society, barbarity, or untrammelled unnaturalism, is wrong, and therefore something required to be punished as crime.

135. From the standpoint of culture, and thus the individual, philistinism, or untrammelled naturalism, is wrong, and therefore something required to be confessed to as sin.

136. Culture, being subjective, requires a subjective confession of wrong by the penitent, whereas civility, being objective, strives to punish, through justice, criminal wrongdoing, which it correctly regards as an objective threat to society.

137. In fact, both culture and nature are subjective, and therefore it behoves the cultural person guilty of unholy behaviour to personally and voluntarily confess his sins.

138. By contrast, the objectivity of barbarity and civility leads to a situation in which the civil party has to determine the guilt of the alleged criminal, who is 'innocent until proven guilty'.

139. A barbarous society that aped justice would turn objectivity upon its head, making a person 'guilty until proven innocent'.

140. In a civil society, however, the onus is on the civil authorities to prove the guilt of the alleged criminal. For civility is obliged to determine and then punish objective wrongdoing (crime).

141. Culture, on the other hand, is disposed to determine and then forgive subjective wrongdoing (sin), which it is up to the cultural individual to confess to, thereby re-establishing a graceful accommodation with divinity.

142. With the out-and-out philistine, by contrast, there is no sense of sin, and therefore no possibility of confessional penitence for subjective wrongdoing.

143. The unredeemed philistine is a creature of nature who is incapable, in his complacent masculinity, of ascending towards God on wings of atonement for phenomenal self-indulgence.

144. The philistine falls as short of the cultural ... as the barbarian of the civilized, since neither is prepared to acknowledge the culpability of what they take/do.

145. Just as barbarity stretches from eyes to heart in the fieriness of space-time, so philistinism stretches from phallus to brain in the vegetativeness of mass-volume.

146. Hence, generally speaking, one is as unclear in repetitive time as in spatial space, and as unholy in voluminous volume as in massive mass, even if from the standpoint of sensibility rather than sensuality.

147. Of course, one could argue, with some justification, that it is better to be unclear/unholy in sensibility than in sensuality, since sensibility has reference to the inner as opposed to the outer. Still, there is inner crime and inner sin.

148. Just as civility stretches from tongue to womb in the wateriness of volume-mass, so culture stretches from ears to lungs in the airiness of time-space.

149. Hence, generally speaking, one is as clear in volumetric volume as in massed mass, and as holy in sequential time as in spaced space, even if from the standpoint of sensuality rather than sensibility.

150. Of course, one could argue, again with some justification, that it is better to be clear/holy in sensibility than in sensuality, since sensibility has reference to the inner as opposed to the outer. Still, there is outer punishment and outer grace.

151. To distinguish the primary nature, in elemental/molecular particles, of unholiness and clearness from the secondary nature, in molecular/elemental wavicles, of unholiness and holiness.

152. The unreasonable/unrighteous are fundamentally primary, in keeping with their unconscious/unnatural dispositions, whether noumenally or phenomenally, towards objectivity.

153. The reasonable/righteous are generally secondary, in keeping with their conscious/natural dispositions, whether phenomenally or noumenally, towards subjectivity.

154. Science and politics are basically primary disciplines, which contrast with the secondary standings of economics and religion.

155. The Devil and woman are primary entities, and contrast with the secondary standings of man and God, as fire and water contrast with vegetation and air.

156. Woman is only the 'second sex' in a Christian, or reborn, age and/or society; for when, by contrast, Heathen values predominate she is very definitely in her primary element as, to all intents and purposes, the dominant sex.

157. The objective of a Christian/Superchristian society is to liberate the masculine secondary element from the domination of feminine/diabolic primary elements, so that man becomes freer of woman and better able, in consequence, to reach an accommodation with God, either indirectly, in masculinity, or directly, in divinity.

158. It is for the righteous sinner to stand closer to the superrighteous graceful, as masculine to supermasculine, with the unrighteous punisher (whose objectivity makes it difficult if not impossible for her to 'turn the other cheek') pegged down to a largely if not exclusively feminine standing below, where she will be less disposed to super-unrighteous collusion with the Devil.

159. Worse than the tragedy for man is the tragedy for God ... when woman is free to enter into relations either directly, through crime, or indirectly, through punishment, with the Devil, whose barbarism rules a godless roost.

160. The phenomenal objectivity of feminine unrighteousness should become the civilized basis upon which the phenomenal subjectivity of masculine righteousness and the noumenal subjectivity of supermasculine super-righteousness rise up in nonconformist/transcendentalist independence of a humanism liberated from fundamentalism.

161. A 'new purgatory', a 'new earth', and a 'new heaven' for the triadic Beyond ... of a Superchristian liberation from the World/Limbo and thus, more fundamentally, from Hell.

162. The unrighteous are effectively left wing, since aligned with fire and/or water against vegetation and/or air, the elements, by contrast, of the righteous.

163. It is logically tempting to align clearness with righteousness and unholiness, by contrast, with unrighteousness, but this would contradict the objective/subjective gender distinction which exists between feminine clearness and masculine unholiness, water and vegetation.

164. Really, one has to distinguish unclear unrighteousness from clear unrighteousness, fire from water, whilst reserving for vegetation and air a distinction between unholy righteousness and holy righteousness.

165. The unclear unrighteousness of fire stands to the clear unrighteousness of water as hell to purgatory, crime to punishment, and remains forever aligned with unconscious/unnatural objectivity.

166. The unholy righteousness of vegetation stands to the holy righteousness of air as the earth to heaven, sin to grace, and remains forever aligned with conscious/natural subjectivity.

167. Ultimately, the unholy righteousness of masculine subjectivity must stand above the clear unrighteousness of feminine objectivity ... as the earth above purgatory, in order that the holy righteousness of supermasculine subjectivity can blossom on the sure foundations of a phenomenally righteous precondition.

168. The best writings, the writings that express a subjective bias, are always self-indulgent, and thus righteous. They rise from masculinity towards divinity, as from moderate right-wing to extreme right-wing.

169. The worst writings, the writings that express an objective bias, are always other-indulgent, and thus unrighteous. They fall from devility towards femininity, as from extreme left-wing to moderate left-wing.

170. The unselfishness of the Extreme and/or Moderate Left is unrighteous in its self-denying objectivity.

171. The selfishness of the Moderate and/or Extreme Right is righteous in its self-affirming subjectivity.

172. From the unselfishness of science and politics to the selfishness of economics and religion, as from fire and water to vegetation and air.

173. When science and religion 'join hands' across a noumenal gulf, one has the amorality of Limbo.

174. When politics and economics 'join hands' across a phenomenal gulf, one has the amorality of the World.

175. Since science is in its per se manifestation in space-time (fiery fire/emotional soul), it is 'bovaryized' in time-space (fiery air/emotional spirit), volume-mass (fiery water/emotional id), and mass-volume (fiery vegetation/emotional mind).

176. Since religion is in its per se manifestation in time-space (airy air/spiritual spirit), it is 'bovaryized' in space-time (airy fire/spiritual soul), mass-volume (airy vegetation/spiritual mind), and volume-mass (airy water/spiritual id).

177. Since politics is in its per se manifestation in volume-mass (watery water/instinctual id), it is 'bovaryized' in mass-volume (watery vegetation/instinctual mind), space-time (watery fire/instinctual soul), and time-space (watery air/instinctual spirit).

178. Since economics is in its per se manifestation in mass-volume (vegetative vegetation/intellectual mind), it is 'bovaryized' in volume-mass (vegetative water/intellectual id), time-space (vegetative air/intellectual spirit), and space-time (vegetative fire/intellectual soul).

179. From the scientific per se of fiery fire/emotional soul in space-time to the scientific 'bovaryizations' ... of fiery air/emotional spirit in time-space, fiery water/emotional id in volume-mass, and fiery vegetation/emotional mind in mass-volume.

180. From the religious per se of airy air/spiritual spirit in time-space to the religious 'bovaryizations' ... of airy fire/spiritual soul in space-time, airy vegetation/spiritual mind in mass-volume, and airy water/spiritual id in volume-mass.

181. From the political per se of watery water/instinctual id in volume-mass to the political 'bovaryizations' ... of watery vegetation/instinctual mind in mass-volume, watery fire/instinctual soul in space-time, and watery air/instinctual spirit in time-space.

182. From the economic per se of vegetative vegetation/intellectual mind in mass-volume to the economic 'bovaryizations' ... of vegetative water/intellectual id in volume-mass, vegetative air/intellectual spirit in time-space, and vegetative fire/ intellectual soul in space-time.

183. Our-Father-the-Lungs, Who reigns in Heaven; honour to Your Name. Your Kingdom come, Your Will be done, on earth as it is in Heaven. Give us this day our daily Breath and deliver us from Evil. For Yours is the Kingdom, the Power that leads to the Glory of Heaven for ever and ever. Amen.

184. To be religiously righteous, you need respect for the air. Those who do not or cannot respect the air ... are no friends of idealism.

185. Pollution of the air by traffic, industry, tobacco, etc., betrays disrespect for the air, and by implication true spirituality, which is fundamentally diabolical.

186. Spirituality has nothing to do with eyes or heart. It is the ears and the lungs which most characterize a spiritual approach to life - the one externally and the other internally.

187. Worse than pollution of the air is pollution of the lungs, which is nothing less than a diabolical assault upon God.

188. Smoking is effectively a thing of the Devil which both desecrates the 'temple of the Holy Spirit' and pollutes the air one breathes, causing both to wreak of smoke.

189. The unclear unrighteousness of smoking is often associated with the clear unrighteousness of drinking, as though in a tug-of-war between devility and femininity, barbarity and civility, crime and punishment, fire and water, hell and purgatory.

190. By 'drinking' I, of course, allude to alcohol and thus to a kind of 'drinking-for-drinking's sake' that should be sharply differentiated from the ordinary course of drinking, in accordance with normal fluidal requirements.

191. There is nothing manly, or masculine, about drinking, given the feminine connotation that accrues to fluidal, and particularly watery, substances.

192. It is more masculine to eat than to drink, though the cultural person will only eat in moderation, disdaining the blatant philistinism of eating to excess (gluttony).

193. If heavy smoking is symptomatic of barbarity and heavy drinking symptomatic of civility, then heavy eating is symptomatic of philistinism and heavy or, rather, light sniffing (as, traditionally, of snuff, incense, etc.) symptomatic of culture.

194. Reels, jigs, and hornpipes are the musical equivalents, it seems to me, of camogie, Gaelic football, and hurling, or the Virgin Mary, the Christ Child, and the Holy Ghost, or, in instrumental terms, fiddles, accordions, and uilleann pipes.

195. It is easy to associate the 'Madonna and Child' with ordinary maternity, as though they were symbolic of family virtue. Nothing, however, could be more delusional!

196. The 'Madonna' is no ordinary mother but one who, so we are expected to believe, was miraculously impregnated by ... who? God as some Creator-like Father-figure of cosmological significance.

197. Be that as it may, conception for Mary was avowedly immaculate, and therefore evidently not to be associated with the normal course of pregnancy.

198. Hence the 'Mother of God' or, rather, of the 'Son of God' was no ordinary mother, but one able to bring forth child without having undergone coitus and, presumably (for this is conjecture on my part), without having become pregnant in the usual watery fashion, since such a condition would be purgatorial, which is to say, unrighteous.

199. Whether or not the Immaculate Conception includes an avoidance of conventional pregnancy (there is a compelling theological case that it should), the fact remains that the 'Madonna and Child' are theologically significant rather than biologically so. They are not a paradigm of mother/child symbiosis.

200. Hence it would be theologically incorrect to make a symbol for maternal devotion out of the 'Madonna and Child', since such devotion has nothing whatsoever to do with Christianity, but is fundamentally a humanistic and therefore heathen virtue.