401. Metaphysical naturalism, centred in molecular proton/protino wavicles, contrasts with the metachemical naturalism of molecular photon/photino wavicles.

402. Since science is materialist, we should distinguish the metachemical materialism of cosmology from the metaphysical materialism of ontology, further distinguishing each of these from the chemical materialism of chemistry and the physical materialism of physics.

403. Since religion is idealist, we should distinguish the metaphysical idealism of transcendentalism from the metachemical idealism of fundamentalism, further distinguishing each of these from the physical idealism of nonconformism and the chemical idealism of humanism.

404. Since politics is realist, we should distinguish the chemical realism of parliamentarianism from the physical realism of republicanism, further distinguishing each of these from the metachemical realism of authoritarianism and the metaphysical realism of totalitarianism.

405. Since economics is naturalist, we should distinguish the physical naturalism of capitalism from the chemical naturalism of socialism, further distinguishing each of these from the metaphysical naturalism of corporatism and the metachemical naturalism of feudalism.

406. Science is always associated, in its subatomic basis, with elemental particles, whereas religion can only be subatomically associated with elemental wavicles.

407. Politics is always associated, in its subatomic basis, with molecular particles, whereas economics can only be subatomically associated with molecular wavicles.

408. From the most genuinely materialist science of cosmology to the least genuinely materialist science of ontology via the more (relative to most) genuinely materialist science of chemistry and the less (relative to least) genuinely materialist science of physics.

409. From the most genuinely idealist religion of transcendentalism to the least genuinely idealist religion of fundamentalism via the more (relative to most) genuinely idealist religion of nonconformism and the less (relative to least) genuinely idealist religion of humanism.

410. From the most genuinely realist politics of parliamentarianism to the least genuinely realist politics of republicanism via the more (relative to most) genuinely realist politics of authoritarianism and the less (relative to least) genuinely realist politics of totalitarianism.

411. From the most genuinely naturalist economics of capitalism to the least genuinely naturalist economics of socialism via the more (relative to most) genuinely naturalist economics of corporatism and the less (relative to least) genuinely naturalist economics of feudalism.

412. To metachemically descend, along the space-time continuum of 'falling fire', from the materialism of cosmology to the idealism of fundamentalism via the realism of authoritarianism and the naturalism of feudalism.

413. To metaphysically ascend, along the time-space continuum of 'rising air', from the materialism of ontology to the idealism of transcendentalism via the realism of totalitarianism and the naturalism of corporatism.

414. To chemically descend, along the volume-mass continuum of 'falling water', from the materialism of chemistry to the idealism of humanism via the realism of parliamentarianism and the naturalism of socialism.

415. To physically ascend, along the mass-volume continuum of 'rising vegetation', from the materialism of physics to the idealism of nonconformism via the realism of republicanism and the naturalism of capitalism.

416. To metachemically descend, in spatial space, from the materialism of elemental photon particles to the idealism of elemental photon wavicles via the realism of molecular photon particles and the naturalism of molecular photon wavicles.

417. To metachemically descend, in repetitive time, from the materialism of elemental photino particles to the idealism of elemental photino wavicles via the realism of molecular photino particles and the naturalism of molecular photino wavicles.

418. To metaphysically ascend, in sequential time, from the materialism of elemental proton particles to the idealism of elemental proton wavicles via the realism of molecular proton particles and the naturalism of molecular proton wavicles.

419. To metaphysically ascend, in spaced space, from the materialism of elemental protino particles to the idealism of elemental protino wavicles via the realism of molecular protino particles and the naturalism of molecular protino wavicles.

420. To chemically descend, in volumetric volume, from the materialism of elemental electron particles to the idealism of elemental electron wavicles via the realism of molecular electron particles and the naturalism of molecular electron wavicles.

421. To chemically descend, in massed mass, from the materialism of elemental electrino particles to the idealism of elemental electrino wavicles via the realism of molecular electrino particles and the naturalism of molecular electrino wavicles.

422. To physically ascend, in massive mass, from the materialism of elemental neutron particles to the idealism of elemental neutron wavicles via the realism of molecular neutron particles and the naturalism of molecular neutron wavicles.

423. To physically ascend, in voluminous volume, from the materialism of elemental neutrino particles to the idealism of elemental neutrino wavicles via the realism of molecular neutrino particles and the naturalism of molecular neutrino wavicles.

424. Just as the space-time continuum of 'falling fire' is from photon sensuality to photino sensibility, as from eyes to heart, so the time-space continuum of 'rising air' is from proton sensuality to protino sensibility, as from ears to lungs.

425. Just as the volume-mass continuum of 'falling water' is from electron sensuality to electrino sensibility, as from tongue to womb, so the mass-volume continuum of 'rising vegetation' is from neutron sensuality to neutrino sensibility, as from phallus to brain.

426. One could distinguish the sensual part of the space-time continuum from its sensible part on the basis of an autocratic/aristocratic divide.

427. One could distinguish the sensual part of the time-space continuum from its sensible part on the basis of a theocratic/meritocratic divide.

428. One could distinguish the sensual part of the volume-mass continuum from its sensible part on the basis of a democratic/bureaucratic divide.

429. One could distinguish the sensual part of the mass-volume continuum from its sensible part on the basis of a technocratic/plutocratic divide.

430. To contrast the spatial space of autocracy with the repetitive time of aristocracy, as one would contrast photons with photinos in the barbarism of 'falling fire'.

431. To contrast the sequential time of theocracy with the spaced space of meritocracy, as one would contrast protons with protinos in the culture of 'rising air'.

432. To contrast the volumetric volume of democracy with the massed mass of bureaucracy, as one would contrast electrons with electrinos in the civilization of 'falling water'.

433. To contrast the massive mass of technocracy with the voluminous volume of plutocracy, as one would contrast neutrons with neutrinos in the nature of 'rising vegetation'.

434. One could say that whereas autocracy embraces 'falling fire' through the eyes, aristocracy embraces it through the heart.

435. One could say that whereas theocracy embraces 'rising air' through the ears, meritocracy embraces it through the lungs.

436. One could say that whereas democracy embraces 'falling water' through the tongue, bureaucracy embraces it through the womb.

437. One could say that whereas technocracy embraces 'rising vegetation' through the phallus, plutocracy embraces it through the brain.

438. To descend, along the space-time continuum, from the diabolical sensuality of autocracy to the diabolical sensibility of aristocracy.

439. To ascend, along the time-space continuum, from the divine sensuality of theocracy to the divine sensibility of meritocracy.

440. To descend, along the volume-mass continuum, from the feminine sensuality of democracy to the feminine sensibility of bureaucracy.

441. To ascend, along the mass-volume continuum, from the masculine sensuality of technocracy to the masculine sensibility of plutocracy.

442. To distinguish the ruling-class nature, in photons/photinos, of autocracy/aristocracy from the leading-class nature, in protons/protinos, of theocracy/meritocracy.

443. To distinguish the governing-class nature, in electrons/electrinos, of democracy/bureaucracy from the representing-class nature, in neutrons/neutrinos, of technocracy/plutocracy.

444. The ruling-class nature of 'falling fire' contrasts with the leading-class nature of 'rising air', as the Devil with God, or Hell with Heaven.

445. The governing-class nature of 'falling water' contrasts with the representing-class nature of 'rising vegetation', as woman with man, or the world with purgatory.

446. To distinguish the rule of barbarism along the space-time continuum from the leadership of culture along the time-space continuum, as one would distinguish fire from air, first from last.

447. To distinguish the governance of civilization along the volume-mass continuum from the representation of nature along the mass-volume continuum, as one would distinguish water from vegetation, second from third.

448. In relation to time and space, on whichever axis, both the ruling and leading classes are upper.

449. In relation to volume and mass, on whichever axis, both the governing and representing classes are lower.

450. Strictly speaking, upper class equals upper case, whereas lower class equals lower case, though in the interests of stylistic accessibility I will persist with a more conventional usage throughout the remainder of this text.

451. A society ruled by the ruling class will tend to exclude the leading class, whereas a society lead by the leading class will tend to exclude the ruling class.

452. Man and woman can live with either the Devil or God, but the Devil and God cannot, as a rule, live with each other.

453. The triadic Beyond would be a society in which there was a place, on separate tiers of sensible deliverance, for bureaucrats, plutocrats, and meritocrats, but no place for aristocrats.

454. Put differently, this means that whereas there would be a place for two kinds of sensible lower class, there could only be room for one kind of sensible upper class - namely, the meritocracy.

455. I do not envisage the triadic Beyond as a context of classlessness, since classlessness is a term which now strikes me as having an anarchic connotation, unworthy of structured societies.

456. I distinguish between a bureaucratic lower class of the 'new earth', a plutocratic lower class of the 'new purgatory', and a meritocratic upper class of the 'new heaven'.

457. To envisage a governing class brought low, a representative class raised up, and a leading class raised upon the latter's shoulders, as woman, man, and superman achieve their respective standings in the New Order of the triadic Beyond.

458. Is this not commensurate with a left brought low, a right raised up, and an extreme right raised upon the latter's shoulders ... as mass, volume, and space go forward into Eternity on the most sensible terms, and at the expense, needless to say, of time?

459. One thing it is not commensurate with is fascism, or the extreme right-wing bias of 'rising air' alone.

460. Nor, of course, is it commensurate with feudalism, or the extreme left-wing bias of 'falling fire' alone.

461. Rather, it is commensurate with Social Transcendentalism, or the simultaneous existence, within a triadic framework, of humanist left-wing, nonconformist right-wing, and transcendentalist extreme right-wing idealistic alternatives.

462. This contrasts with the sort of British pluralism which allows for the simultaneous existence of extreme left-wing, left-wing, and right-wing alternatives, in whatever context, but effectively excludes the Extreme Right, especially in religion.

463. Such a system constrains woman and man to the Devil, and thus precludes their alliance, in an alternative framework, with God, in what I am wont to regard as 'Kingdom Come', the Social Transcendentalist 'Kingdom' (Centre) of the Triadic Beyond.

464. It is for the People to decide whether or not they want to realign themselves, as men and women, with God, or remain enslaved to the Devil.

465. Such a decision can only be made democratically, in accordance with the will of the self-appointed champion and prophet of the Social Transcendentalist Beyond, who regards himself as effectively corresponding to a Second Coming/True World Messiah.

466. From the metachemical devility of fiery doing to the metaphysical divinity of airy being via the chemical femininity of watery giving and the physical masculinity of vegetative taking.

467. From the diabolic doing of metachemistry to the divine being of metaphysics via the feminine giving of chemistry and the masculine taking of physics.

468. From the metachemistry of art to the metaphysics of music via the chemistry of dance and the physics of sculpture.

469. To contrast the metachemical fieriness of art with the metaphysical airiness of music, further contrasting each of these with the chemical fluidity of dance and the physical solidity of sculpture.

470. To distinguish, within a metachemical/metaphysical antithesis, the noumenal objectivity of dresses (cassocks, gowns, etc.) from the noumenal subjectivity of boilersuits and/or zippersuits.

471. To distinguish, within a chemical/physical antithesis, the phenomenal objectivity of skirts from the phenomenal subjectivity of trousers (denims, cords, etc.).

472. To fall from dresses to skirts within the metachemical/chemical axes of 'falling fire/water', but to rise from trousers to zippersuits within the physical/metaphysical axes of 'rising vegetation/air'.

473. To devolve, within the space-time continuum of metachemistry, from flounced dresses to tapered dresses, as from divergence to convergence in noumenal objectivity.

474. To evolve, within the time-space continuum of metaphysics, from boilersuits to zippersuits, as from divergence to convergence in noumenal subjectivity.

475. To devolve, within the volume-mass continuum of chemistry, from flounced skirts to tapered skirts, as from divergence to convergence in phenomenal objectivity.

476. To evolve, within the mass-volume continuum of physics, from flared trousers to tapered trousers, as from divergence to convergence in phenomenal subjectivity.

477. In all the four main sartorial contexts named above, the passage from divergence to convergence is akin to a deliverance from sensuality to sensibility, vice to virtue, sin to grace.

478. To be delivered from the metachemical sensuality of that which is objectively divergent in spatial space to the metachemical sensibility of that which is objectively convergent in repetitive time, as from the eyes to the heart.

479. To be delivered from the metaphysical sensuality of that which is subjectively divergent in sequential time to the metaphysical sensibility of that which is subjectively convergent in spaced space, as from the ears to the lungs.

480. To be delivered from the chemical sensuality of that which is objectively divergent in volumetric volume to the chemical sensibility of that which is objectively convergent in massed mass, as from the tongue to the womb.

481. To be delivered from the physical sensuality of that which is subjectively divergent in massive mass to the physical sensibility of that which is subjectively convergent in voluminous volume, as from the phallus to the brain.

482. To descend, in sensuality, from the barbarity of objective divergence through metachemistry to the civility of objective divergence through chemistry, as from super-unnature to outer unnature, but to descend, in sensibility, from the barbarity of objective convergence through metachemistry to the civility of objective convergence through chemistry, as from sub-unnature to inner unnature.

483. To ascend, in sensuality, from the nature (mundaneness) of subjective divergence through physics to the culture of subjective divergence through metaphysics, as from outer nature to subnature, but to ascend, in sensibility, from the nature of subjective convergence through physics to the culture of subjective convergence through metaphysics, as from inner nature to supernature.

484. Barbarity can lead to civility, as the Devil to woman, but both alike are objective, and therefore opposed to the subjectivity of nature and culture.

485. Nature can lead to culture, as man to God, but both alike are subjective, and therefore beyond the objectivity of barbarism and civilization.

486. Barbarism is against culture, as the Devil against God, while civilization is against nature, as woman against man.

487. Man is more pro-God, whether in sensuality or sensibility, than against woman, while God is more pro-Himself, whether in sensuality or sensibility, than against the Devil.

488. Only that which is primarily objective, like fire and water, can be against anything, the former against air, the latter against vegetation.

489. Vegetation is masculine whether it strives, in sensuality, towards the sun or, in sensibility, towards the air.

490. In the first instance, we have outer nature striving towards subnature; while, in the second instance, we have inner nature striving towards supernature.

491. Water is feminine whether it falls, in sensuality, towards the sea or, in sensibility, towards the earth.

492. In the first instance, we have outer unnature paradoxically falling towards super-unnature (reflected stars); while, in the second instance, we have inner unnature paradoxically falling towards sub-unnature (planetary core).

493. To equate the space-time axis of 'falling fire' with the Behind, whether in sensuality (space) or in sensibility (time).

494. To equate the time-space axis of 'rising air' with the Beyond, whether in sensuality (time) or in sensibility (space).

495. Hence space-time is behind volume-mass, as fire is behind water, whereas time-space is beyond mass-volume, as air is beyond vegetation.

496. Both volume-mass and mass-volume are akin to limbos in between the hell of space-time and the heaven of time-space.

497. Volume-mass is a feminine limbo and mass-volume a masculine limbo, the former appertaining to the world of 'falling water' and the latter appertaining to the purgatory of 'rising vegetation'.

498. Really, one might be forgiven for reversing the above parallels, so that the volume-mass continuum of 'falling water' is identified with Purgatory and the mass-volume continuum of 'rising vegetation' with the World; though this would not be consistent with my habitual identification of purgatory with man and of the world with woman.

499. Nevertheless, a rational consideration of the matter would suggest that water was more purgatorial than worldly, and vegetation, by contrast, more worldly than purgatorial.

500. In which case, one would be inclined to identify the feminine with Purgatory and the masculine with the World, the former appertaining to the 'falling water' of volume-mass chemistry and the latter to the 'rising vegetation' of mass-volume physics.

501. Both Purgatory and the World would, however, be contexts of limbo in between Hell and Heaven, the former appertaining to the 'falling fire' of space-time metachemistry, and the latter appertaining to the 'rising air' of time-space metaphysics.

502. If Purgatory is feminine, then it would be closer to Hell than to Heaven, bearing in mind the objective connection between water and fire.

503. If the World is masculine, then it would be closer to Heaven than to Hell, bearing in mind the subjective connection between vegetation and air.

504. Purgatory is the limbo that, being feminine, borders on Hell, whereas the World is the limbo that, being masculine, borders on Heaven.

505. There is a sense in which the molecular contexts of realism and naturalism correspond to alternative kinds of limbo in between the elemental contexts of materialism and idealism.

506. This would be in relation to any given axis, whether in sensuality or in sensibility, rather than with regard to dissimilar axes, continuums, or whatever.

507. In such fashion, it could be maintained that politics and economics are as alternative kinds of limbo in between science and religion, the former effectively hellish and the latter heavenly.

508. Certainly science corresponds to the objective first thing and religion to the subjective last thing, with an elemental particle/wavicle distinction between the two extremes on whatever plane.

509. To distinguish the photon metachemistry of primal doing from the photino metachemistry of supreme doing, as one descends through the elemental/molecular subdivisions of spatial space to the elemental/molecular subdivisions of repetitive time on the basis of barbarous (hellish) manifestations of materialism, realism, naturalism, and idealism.

510. To distinguish the proton metaphysics of primal being from the protino metaphysics of supreme being, as one ascends through the elemental/molecular subdivisions of sequential time to the elemental/molecular subdivisions of spaced space on the basis of cultural (heavenly) manifestations of materialism, realism, naturalism, and idealism.

511. To distinguish the electron chemistry of primal giving from the electrino chemistry of supreme giving, as one descends through the elemental/molecular subdivisions of volumetric volume to the elemental/molecular subdivisions of massed mass on the basis of civilized (purgatorial) manifestations of materialism, realism, naturalism, and idealism.

512. To distinguish the neutron physics of primal taking from the neutrino physics of supreme taking, as one ascends through the elemental/molecular subdivisions of massive mass to the elemental/molecular subdivisions of voluminous volume on the basis of natural (worldly) manifestations of materialism, realism, naturalism, and idealism.

513. To devolve, within the superfemininity of sensual metachemistry, from the materialism of elemental photon particles to the idealism of elemental photon wavicles via the realism of molecular photon particles and the naturalism of molecular photon wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of spatial space.

514. To devolve, within the subfemininity of sensible metachemistry, from the materialism of elemental photino particles to the idealism of elemental photino wavicles via the realism of molecular photino particles and the naturalism of molecular photino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of repetitive time.

515. To evolve, within the submasculinity of sensual metaphysics, from the materialism of elemental proton particles to the idealism of elemental proton wavicles via the realism of molecular proton particles and the naturalism of molecular proton wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of sequential time.

516. To evolve, within the supermasculinity of sensible metaphysics, from the materialism of elemental protino particles to the idealism of elemental protino wavicles via the realism of molecular protino particles and the naturalism of molecular protino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of spaced space.

517. To devolve, within the anti-femininity of sensual chemistry, from the materialism of elemental electron particles to the idealism of elemental electron wavicles via the realism of molecular electron particles and the naturalism of molecular electron wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of volumetric volume.

518. To devolve, within the pro-femininity of sensible chemistry, from the materialism of elemental electrino particles to the idealism of elemental electrino wavicles via the realism of molecular electrino particles and the naturalism of molecular electrino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of massed mass.

519. To evolve, within the anti-masculinity of sensual physics, from the materialism of elemental neutron particles to the idealism of elemental neutron wavicles via the realism of molecular neutron particles and the naturalism of molecular neutron wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of massive mass.

520. To evolve, within the pro-masculinity of sensible physics, from the materialism of elemental neutrino particles to the idealism of elemental neutrino wavicles via the realism of molecular neutrino particles and the naturalism of molecular neutrino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of voluminous volume.

521. To contrast the alpha of sensuality with the omega of sensibility, as one would contrast evil with good, or virtue with vice, or sin with grace, or freedom with devotion.

522. To fall from the eyes to the heart on the space-time continuum of metachemical barbarity, but to rise from the ears to the lungs on the time-space continuum of metaphysical culture.

523. To fall from the tongue to the womb on the volume-mass continuum of chemical civility, but to rise from the phallus to the brain on the mass-volume continuum of physical nature.

524. To contrast the spatial space of the eyes with the repetitive time of the heart, but the sequential time of the ears with the spaced space of the lungs.

525. To contrast the volumetric volume of the tongue with the massed mass of the womb, but the massive mass of the phallus with the voluminous volume of the brain.

526. To fall in the objectivity of unconsciousness, but to rise in the subjectivity of consciousness, whether with regard to the noumenal or phenomenal manifestations thereof.

527. The objectivity of unconsciousness, or of the unconscious in one or another of its manifestations, makes for a selfless disposition, as in the cases of the diabolic and the feminine.

528. The subjectivity of consciousness, or of the conscious in one or another of its manifestations, makes for a selfish disposition, as in the cases of the masculine and the divine.

529. The selflessness, through unconscious objectivity, of fire and water contrasts with the selfishness, through conscious subjectivity, of vegetation and air.

530. To fall, in the space-time continuum of metachemistry, from the sensual selflessness of the eyes to the sensible selflessness of the heart, as from superfeminine to subfeminine.

531. To rise, in the time-space continuum of metaphysics, from the sensual selfishness of the ears to the sensible selfishness of the lungs, as from submasculine to supermasculine.

532. To fall, in the volume-mass continuum of chemistry, from the sensual selflessness of the tongue to the sensible selflessness of the womb, as from anti-feminine to pro-feminine.

533. To rise, in the mass-volume continuum of physics, from the sensual selfishness of the phallus to the sensible selfishness of the brain, as from anti-masculine to pro-masculine.

534. It is not that the selfless is bad or the selfish good; on the contrary, both attributes appertain to either sensuality or sensibility.

535. The selfless is either of Hell or purgatory, the Devil or woman, whereas the selfish is either of the world or Heaven, man or God.

536. The selfishness of God (the Holy Spirit of Heaven) is alone commensurate with supreme being, for it is the superconscious subjectivity of unity between the universal self, or lungs, and the universal medium, or air.

537. The superman is alone divinely selfish, and thus the most subjective of beings.

538. The superman's subjectivity derives from the superconsciousness which is established through unity of his universal self with the universal medium.

539. Ultimately, our spiritual consciousness derives from the air we breathe, since that alone is superconscious.

540. The brain is only intellectually conscious.

541. Thought is the 'spirit' (mind) of the brain, and contrasts with both the emotional consciousness (soul) of the blood and the spiritual consciousness (spirit) of the air.

542. Since both blood and air pass through the brain, the latter is also subject to emotional and spiritual manifestations of consciousness.

543. Such emotional and spiritual manifestations of consciousness are akin to the Father and the Holy Spirit either side of the Son, Who is of course commensurate with intellectual consciousness, or mind.

544. It is because the brain is host to two marginal types of consciousness as well as to its own capacity for intellect ... that it is the one of which the three deities, or manifestations of consciousness, are pertinent.

545. Dreams are what happen when the intellectual cynosure of the brain withdraws from the scene, leaving the two extreme protagonists to 'fight it out' in a tussle between soul and spirit, the former animated, in seemingly anarchic or haphazard fashion, by the latter.

546. Thus it could be said that, with the withdrawal of the Son from consciousness with sleep, the Holy Spirit animates the Father, thereby giving rise to dreams, the psychic fieriness fanned by the spirit.

547. Thus dreams are no more strictly of the brain than emotions or awareness. On the contrary, the brain becomes, with sleep, the arena in which the soul and the spirit enter into immortal struggle.

548. The cynosure of the soul is not the brain but the heart, from which organ blood is pumped around the body (including the brain).

549. Likewise, the cynosure of the spirit is not the brain but the lungs, through which organ air enters the body (including the brain).

550. The heart and the lungs are akin, in sensibility, to the Devil and God, whereas the blood and the air are akin, in sensibility, to Hell and Heaven.

551. The brain is akin to the man (Christ) of sensibility, whereas thought is akin to the world in sensibility.

552. The womb is akin to the woman (Mother) of sensibility, whereas children are akin to purgatory in sensibility.

553. Children are only purgatorial so long as they are in the womb, where they are enveloped by fluid.

554. Outside the womb, children regress towards Hell, which is to say, the space-time continuum of 'falling fire', wherein the eyes and the heart are the principal organs, the former in relation to optical curiosity vis-à-vis the world generally, the latter in relation to familial love.

555. The space-time continuum is the principal axis of childhood, one to which women are drawn, as to their metachemical source in the Devil.

556. Men are much less suited to looking after children than women, given their mass-volume disposition, in the world, towards 'rising vegetation'.

557. The attraction of Hell over purgatory, or of the Devil over woman, will always be stronger than the contrasting attraction of the world and/or man, given the objective correlations which exist between the metachemical and the chemical, viz. fire and water.

558. I have spoken of the barbarism of metachemistry, or of metachemical barbarity, but one could just as logically gravitate from the general to the particular and speak of barbarous metachemistry in connection with the materialism of elemental photon/photino particles.

559. Thus to distinguish the barbarous metachemistry of elemental photon/photino particles from civilized, natural, and cultural manifestations of metachemistry in connection with realist, naturalist, and idealist subdivisions of space-time.

560. Likewise, to distinguish the barbarous metaphysics of elemental proton/protino particles from civilized, natural, and cultural manifestations of metaphysics in connection with realist, naturalist, and idealist subdivisions of time-space.

561. Similarly, to distinguish the barbarous chemistry of elemental electron/electrino particles from civilized, natural, and cultural manifestations of chemistry in connection with realist, naturalist, and idealist subdivisions of volume-mass.

562. Finally, to distinguish the barbarous physics of elemental neutron/neutrino particles from civilized, natural, and cultural manifestations of physics in connection with realist, naturalist, and idealist subdivisions of mass-volume.

563. Clearly, the barbarous subdivision of any given axis, or continuum, is always materialist, and hence scientific; whereas the civilized subdivision thereof is always realist, and hence political; the natural subdivision thereof always naturalist, and hence economic; and the cultural subdivision thereof always idealist, and hence religious.

564. Thus to devolve metachemically from the barbarity of cosmology to the culture of fundamentalism via the civility of authoritarianism and the nature of feudalism.

565. Thus to evolve metaphysically from the barbarity of ontology to the culture of transcendentalism via the civility of totalitarianism and the nature of corporatism.

566. Thus to devolve chemically from the barbarity of chemistry to the culture of humanism via the civility of parliamentarianism and the nature of socialism.

567. Thus to evolve physically from the barbarity of physics to the culture of nonconformism via the civility of republicanism and the nature of capitalism.

568. The materialism of barbarous metachemistry, metaphysics, chemistry, and physics ... is premised upon the elemental element/elementino particle.

569. The realism of civilized metachemistry, metaphysics, chemistry, and physics ... is premised upon the molecular element/elementino particle.

570. The naturalism of natural metachemistry, metaphysics, chemistry, and physics ... is premised upon the molecular element/elementino wavicle.

571. The idealism of cultural metachemistry, metaphysics, chemistry, and physics ... is premised upon the elemental element/elementino wavicle.

572. Materialism is barbarous because it appertains to the most basic/least advanced element/elementino.

573. Realism is civilized because it appertains to the more (relative to most) basic/less (relative to least) advanced element/elementino.

574. Naturalism is natural because it appertains to the less (relative to least) basic/more (relative to most) advanced element/elementino.

575. Idealism is cultural because it appertains to the least basic/most advanced element/elementino.

576. The barbarous does, the civilized gives, the natural takes, and the cultural is.

577. Nevertheless, despite these particular subdivisions of any given axis, metachemistry is chiefly about doing, metaphysics chiefly about being, chemistry chiefly about giving, and physics chiefly about taking.

578. Hence barbarism is the most characteristic attribute of metachemistry, which is dominated by fire.

579. Likewise, culture is the most characteristic attribute of metaphysics, which is liberated by air.

580. Similarly, civilization is the most characteristic attribute of chemistry, which is governed by water.

581. Finally, nature (mundaneness and even, in a certain worldly sense, philistinism) is the most characteristic attribute of physics, which is represented by vegetation.

582. A context such as metachemistry which, in its fieriness, is overwhelmingly barbarous ... will only have 'quasi' manifestations of civility, nature, and culture, since these latter alternatives are still conditioned by doing.

583. A context such as metaphysics which, in its airiness, is overwhelmingly cultural ... will only have 'quasi' manifestations of barbarity, nature, and civility, since these latter alternatives are still conditioned by being.

584. A context such as chemistry which, in its fluidity, is overwhelmingly civilized ... will only have 'quasi' manifestations of nature, barbarity, and culture, since these latter alternatives are still conditioned by giving.

585. A context such as physics which, in its solidity, is overwhelmingly natural ... will only have 'quasi' manifestations of civility, culture, and barbarity, since these latter alternatives are still conditioned by taking.

586. Just as the scientist is a barbarian, whether genuinely (in relation to metachemistry) or spuriously (in relation to some 'bovaryization' of science), so the priest is a divine, whether genuinely (in relation to metaphysics) or spuriously (in relation to some 'bovaryization' of religion).

587. Just as the politician is a civilian, whether genuinely (in relation to chemistry) or spuriously (in relation to some 'bovaryization' of politics), so the economist is a philistine, whether genuinely (in relation to physics) or spuriously (in relation to some 'bovaryization' of economics).

588. From the 'falling fire' of summer to the 'rising air' of autumn via the 'falling water' of winter and the 'rising vegetation' of spring.

589. From the season of the Devil to the season of God via the season of woman and the season of man.

590. Words are effectively molecular entities composed of elemental components called characters.

591. Hence a word is, by definition, less scientific or religious than political or economic, depending whether it is printed or written.

592. Printed words correspond to molecular particles and are therefore political, whereas written words correspond to molecular wavicles and are therefore economic.

593. Printed words are feminine, whereas written words are masculine, the former objective and the latter subjective.

594. Normally we think of objects, particularly artificial ones, as appertaining to materialism or as being materialistic, but, in reality, this is so only of certain categories of object.

595. Most objects are less materialist than artificial forms of idealism, realism, and naturalism.

596. A television, for example, is largely an artificial form of materialism as regards its screen and the contents thereof, but a radio is more an artificial form of idealism, given its appeal to the ears as opposed, like TV, to the eyes.

597. A computer is largely an artificial form of realism as regards its disc and ability to process words/images, but a compact-disc player is more an artificial form of naturalism, given its cerebral-like introspection.

598. Thus to categorize objects in terms of artificial manifestations of materialism, idealism, realism, and naturalism ... rather than simply as materialistic entities.

599. Some objects, being predominantly materialist or idealist, are less phenomenal than noumenal, since they appertain more to space and/or time than to volume and/or mass.

600. Watches are decidedly noumenal objects in relation to time, whereas light bulbs are noumenal in relation to space.