801. Hence devils are more likely to convert to women, the diabolic to the feminine, than vice versa.

802. It is because the subjective axes are evolutionary, or of 'rising' elements/elementinos, that conversion from one to the other tends to be from vegetation to air rather than vice versa.

803. Hence men are more likely to convert to gods, the masculine to the divine, than vice versa.

804. Nonetheless, there are no grounds for assuming that conversion is more prevalent than deliverance, since affiliation to a given religion, be it noumenal or phenomenal, confirms an ethical consistency in regard to whichever plane it happens to be on.

805. Hence a majority of people are likely to remain either diabolic or feminine, masculine or divine, rather than convert from the former to the latter in each pair.

806. This is partly attributable to denomination or religion, and partly due to a combination of related factors like race, class, gender.

807. It does not even follow that a majority of those on any given axis have been delivered or are destined to be delivered/deliver themselves from sensuality to sensibility, vice to virtue.

808. There are ages and societies in which sensuality prevails over sensibility, in consequence of which most people tend to relate to outer, or vicious, manifestations of any given religion, be it fundamentalist, humanist, nonconformist, or transcendentalist.

809. There are also ages and societies, of course, in which sensibility prevails over sensuality, in consequence of which a majority of people tend to relate to inner, or virtuous, manifestations of any given religion, be it fundamentalist, humanist, nonconformist, or transcendentalist.

810. Just as each axis is subdivisible, over and above sensuality and sensibility, into scientific, political, economic, and religious manifestations, so people are subdivisible in such fashion, some being primarily scientific, some political, others economic, and yet others religious.

811. There is no way in which people are equally scientific or political or economic or religious.

812. Some are fourth-rate, or scientific; some third-rate, or political; others second-rate, or economic; and yet others first-rate, or religious.

813. Only the per se manifestation of any given discipline genuinely corresponds to the evaluation rate applicable to it.

814. 'Bovaryized' manifestations of any given discipline reflect the evaluation rate of the per se discipline to which they are subordinately affiliated.

815. Thus while, for example, a Transcendentalist is a first-rate religious person on account of the association of transcendentalism with the most genuine manifestation of religion, a Nonconformist will be religiously second-rate, a Humanist religiously third-rate, and a Fundamentalist religiously fourth-rate.

816. Obviously, one must distinguish a truly first-rate religious person from his vicious, or falsely first-rate, counterpart, since sensibility is as qualitatively preferable to sensuality as virtue to vice, or essence to appearance.

817. Whereas the sensible Transcendentalist is a first-rate religious person by dint of being affiliated, through the lungs, to the omega-most reborn grace, the sensual Transcendentalist is a falsely first-rate religious person by dint of being affiliated, through the ears, to the alpha-least original ('once-born') grace.

818. Whereas the sensible Nonconformist is a truly second-rate religious person by dint of being affiliated, through the brain, to the omega-more (relative to most) reborn grace, the sensual Nonconformist is a falsely second-rate religious person by dint of being affiliated, through the phallus, to the alpha-less (relative to least) original grace.

819. Whereas the sensible Humanist is a truly third-rate religious person by dint of being affiliated, through the womb, to the omega-less (relative to least) reborn grace, the sensual Humanist is a falsely third-rate religious person by dint of being affiliated, through the tongue, to the alpha-more (relative to most) original grace.

820. Whereas the sensible Fundamentalist is a truly fourth-rate religious person by dint of being affiliated, through the heart, to the omega-least reborn grace, the sensual Fundamentalist is a falsely fourth-rate religious person by dint of being affiliated, through the eyes, to the alpha-most original grace.

821. All religion is about grace, whether it be original or reborn, of sensuality or sensibility, and grace is a cultural commitment.

822. From the first-rate grace of transcendentalism to the fourth-rate grace of fundamentalism via the second-rate grace of nonconformism and the third-rate grace of humanism.

823. From the elemental proton/protino wavicles of religious idealism to the elemental photon/photino wavicles of religious materialism via the elemental neutron/neutrino wavicles of religious naturalism and the elemental electron/electrino wavicles of religious realism.

824. All economics is about sin, whether it be original or reborn, of sensuality or sensibility, and sin is a natural commitment.

825. From the first-rate sin of capitalism to the fourth-rate sin of socialism via the second-rate sin of corporatism and the third-rate sin of feudalism.

826. From the molecular neutron/neutrino wavicles of economic naturalism to the molecular electron/electrino wavicles of economic realism via the molecular proton/protino wavicles of economic idealism and the molecular photon/photino wavicles of economic materialism.

827. All politics is about punishment, whether it be original or reborn, of sensuality or sensibility, and punishment is a civilized commitment.

828. From the first-rate punishment of parliamentarianism to the fourth-rate punishment of republicanism via the second-rate punishment of authoritarianism and the third-rate punishment of totalitarianism.

829. From the molecular electron/electrino particles of political realism to the molecular neutron/neutrino particles of political naturalism via the molecular photon/photino particles of political materialism and the molecular proton/protino particles of political idealism.

830. All science is about crime, whether it be original or reborn, of sensuality or sensibility, and crime is a barbarous commitment.

831. From the first-rate crime of cosmology to the fourth-rate crime of ontology via the second-rate crime of chemistry and the third-rate crime of physics.

832. From the elemental photon/photino particles of scientific materialism to the elemental proton/protino particles of scientific idealism via the elemental electron/electrino particles of scientific realism and the elemental neutron/neutrino particles of scientific naturalism.

833. From the fourth-rate crime of scientific idealism (ontology) to the first-rate grace of religious idealism (transcendentalism) via the third-rate punishment of political idealism (totalitarianism) and the second-rate sin of economic idealism (corporatism), as from elemental particles to wavicles via molecular particles and wavicles within the time-space continuum (proton/protino) of 'rising air'.

834. From the third-rate crime of scientific naturalism (physics) to the second-rate grace of religious naturalism (nonconformism) via the fourth-rate punishment of political naturalism (republicanism) and the first-rate sin of economic naturalism (capitalism), as from elemental particles to wavicles via molecular particles and wavicles within the mass-volume continuum (neutron/neutrino) of 'rising vegetation'.

835. From the second-rate crime of scientific realism (chemistry) to the third-rate grace of religious realism (humanism) via the first-rate punishment of political realism (parliamentarianism) and the fourth-rate sin of economic realism (socialism), as from elemental particles to wavicles via molecular particles and wavicles within the volume-mass continuum (electron/electrino) of 'falling water'.

836. From the first-rate crime of scientific materialism (cosmology) to the fourth-rate grace of religious materialism (fundamentalism) via the second-rate punishment of political materialism (authoritarianism) and the third-rate sin of economic materialism (feudalism), as from elemental particles to wavicles via molecular particles and wavicles within the space-time continuum (photon/photino) of 'falling fire'.

837. From the crime of war to the grace of dance via the punishment of sport and the sin of sex.

838. War will be in its per se manifestation in the diabolical continuum of space-time materialism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

839. Sport will be in its per se manifestation in the feminine continuum of volume-mass realism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

840. Sex will be in its per se manifestation in the masculine continuum of mass-volume naturalism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

841. Dance will be in its per se manifestation in the divine continuum of time-space idealism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

842. To fall from war to sport, as from fire to water, but to rise from sex to dance, as from vegetation to air.

843. War, being criminal, has a scientific and therefore barbarous correlation, whereas sport, being punishing, has a political and therefore civilized correlation.

844. Sex, being sinful, has an economic and therefore natural correlation, whereas dance, being graceful, has a religious and therefore cultural correlation.

845. To fall from the devil of war to the woman of sport, as from doing to giving, but to rise from the man of sex to the god of dance, as from taking to being.

846. Both war and sport, being objective, are selfless disciplines, whereas both sex and dance, being subjective, are selfish disciplines.

847. War is absolutely immoral and sport relatively immoral, sex being relatively moral and dance absolutely moral.

848. A barbarous society, determined to maximize absolute immorality, will place due emphasis on war at the expense of sport.

849. A civilized society, determined to minimize absolute immorality, will place due emphasis on sport as opposed to war.

850. A natural society, determined to maximize relative morality, will place due emphasis on sex at the expense of dance.

851. A cultural society, determined to minimize relative morality, will place due emphasis on dance as opposed to sex.

852. War does not automatically lead to sport, any more than sex automatically leads to dance.

853. Just as war is an obstacle to sport, so sex is an obstacle to dance.

854. One must deny war in order to achieve sport, descending from the Devil to woman, as from Hell to purgatory.

855. Likewise, one must deny sex in order to achieve dance, ascending from man to God, as from the earth to Heaven.

856. The lungs dance on the air as one breathes; for breathing is the per se and therefore first-rate manifestation of dance.

857. By comparison to lung-dancing, what might be called head-dancing is second-rate, body-dancing third-rate and heart-dancing fourth-rate.

858. The cultural fundamentalism of heart-dancing, the Devil's dance, requires recourse to percussion; for percussion is the expression of soul.

859. Hence from spirit-dancing to soul-dancing via mind-dancing and id-dancing, as lungs, heart, brain, and womb stake their respective claims on dance.

860. There is also, besides the above-mentioned types of sensible dancing, the sensual dance alternatives which range, in descending merit, from ears to eyes via phallus and tongue.

861. Hence one must distinguish the external or vicious kinds of dance from their internal or virtuous counterparts - something which applies equally well, of course, to war, sport, and sex.

862. The ears dance through hearing, the phallus through touching; the tongue dances through talking, the eyes through looking.

863. The lungs dance through breathing, the brain dances through thinking; the womb dances through conceiving, the heart through feeling.

864. From the first-rate sensual dancing of the ears to the fourth-rate sensual dancing of the eyes via the second-rate sensual dancing of the phallus and the third-rate sensual dancing of the tongue.

865. From the first-rate sensible dancing of the lungs to the fourth-rate sensible dancing of the heart via the second-rate sensible dancing of the brain and the third-rate sensible dancing of the womb.

866. That which encourages dance is called culture, and culture has no other function than to encourage dance, which, in its first-rate manifestation, will exemplify the grace of being (rather than, say, the grace of taking, giving, or doing).

867. Thus the Arts are only true to their cultural appearance/ essence when they encourage dance ... of whatever kind.

868. Just as painting encourages the eyes to dance through looking (the viewing of antisoul), so music encourages the ears to dance through listening (the 'grooving' of antispirit).

869. Just as drama encourages the tongue to dance through talking (the speaking of anti-id), so sculpture encourages the phallus to dance through touching (the modelling of antimind).

870. All such false, or spurious, cultural encouragements appertain to sensual dance, and thus run contrary, in their alpha orientation, to the reborn grain of sensible dance.

871. Just as percussion encourages the heart to dance through feeling (the beating of soul), so meditation encourages the lungs to dance through breathing (the flying of spirit).

872. Just as yoga encourages the body to dance through moving (the swaying of instinct), so literature encourages the brain to dance through thinking (the pondering of mind).

873. All such true, or genuine, cultural encouragements appertain to sensible dance, and thus run contrary, in their omega orientation, to the original, or once-born, grain of sensual dance.

874. To be delivered from the false diabolic culture of art (painting/drawing) to the true diabolic culture of percussion, as from eyes to heart, along the space-time continuum of 'falling fire'.

875. To be delivered from the false divine culture of music to the true divine culture of meditation, as from ears to lungs, along the time-space continuum of 'rising air'.

876. To be delivered from the false feminine culture of drama to the true feminine culture of yoga, as from tongue to womb, along the volume-mass continuum of 'falling water'.

877. To be delivered from the false masculine culture of sculpture to the true masculine culture of literature (poetry/fiction/philosophy), as from phallus to brain, along the mass-volume continuum of 'rising vegetation'.

878. From the alpha-most false diabolic culture of art to the alpha-least false divine culture of music via the alpha-more (relative to most) false feminine culture of drama and the alpha-less (relative to least) false masculine culture of sculpture, as from fourth- to first-rate via third- and second-rate manifestations of sensual dance.

879. From the omega-least true diabolic culture of percussion to the omega-most true divine culture of meditation via the omega-less (relative to least) true feminine culture of yoga and the omega-more (relative to most) true masculine culture of literature, as from fourth- to first-rate via third- and second-rate manifestations of sensible dance.

880. That which encourages sex is called nature, and nature has no greater function than to encourage sex.

881. That which encourages sport is called civilization, and civilization has no greater function than to encourage sport.

882. That which encourages war is called barbarism, and barbarism has no other function than to encourage war.

883. Just as crime and punishment hang together in devolutionary terms, so sin and grace hang together in evolutionary terms, the former pair objective, the latter pair subjective.

884. To devolve from crime to punishment, as from war to sport, but to evolve from sin to grace, as from sex to dance.

885. Sin stands to grace as crime to punishment, although sin, being masculine, is far less culpable than crime, which is diabolic.

886. Likewise, it could be said that sex stands to dance as war to sport, although sex, being masculine, is far less culpable than war, which is diabolic.

887. Another parallel to the above would be of economics standing to religion as science to politics, although economics, being masculine, is far less culpable than science, which, as we have already argued, is diabolic.

888. Similarly, nature (philistinism) stands to culture as barbarity to civility, although nature, being masculine, is far less culpable than barbarity, which is diabolic.

889. Barbarity does not become identifiable with crime until the achievement of civility, which, punishingly recognizing barbarity as crime, puts a criminal taboo on it.

890. Conversely, nature does not become identifiable with sin until the achievement of culture, which, gracefully recognizing nature as sin, puts a sinful taboo on it.

891. Thus there are people and societies which are either too barbarous to be aware of crime or too natural to be aware of sin, depending on their overall gender, so to speak.

892. Once people and societies achieve civility or culture, punishment or grace, they become personally and institutionally aware of the criminal nature of barbarity and of the sinful nature of naturalism.

893. War crimes tribunals are an integral part of a civilized society's response to the barbarity of war.

894. One could argue that the cultural equivalent of war crimes tribunals would be sex sins tribunals, which would be an integral part of a cultural society's response to the naturalism of sex.

895. The relationship of women to men is a socially unequal one when the former are feminine (rather than predominantly diabolic) and the latter masculine (rather than predominantly divine), since men are identifiable with a culpable status (as naturalistic philistines) and women, by contrast, with a redeemed one (as punishing protectors of civilization).

896. The only way men can achieve ascendancy over women (as feminine punishers) is through conversion to God, whereby they become divine; for grace stands to sin as punishment to crime - namely, as the redemption of a culpable status.

897. The 'man of God', a subman in sensuality and a superman in sensibility, stands in a superior relationship to man and independently of woman. For he has achieved noumenal parity with the Devil, who is his (im)moral antithesis.

898. Achieving noumenal parity with the Devil is, in a way, akin to 'becoming as little children', albeit one is at the furthest possible remove from childhood in what is effectively the highest form of adulthood.

899. One does not achieve divinity without a struggle, principally with masculinity and its philistine predilection for sex.

900. Such a predilection can exist as pervasively in the brain as in the phallus, where, in contrast to the latter context, it takes a psychical form.

901. Certainly the achievement of 'rising air' at the expense of 'rising vegetation', of God at the expense of man, does not follow from a conversion to Christ, Who is simply the standard bearer, in the West, for the 'virtuous man'.

902. The 'virtuous man' may be preferable to the 'vicious man', as sensibility to sensuality, but he is still masculine rather than divine, and hence no better than nonconformist.

903. Even the brain must be denied if one is to get beyond the sensible mode of 'rising vegetation' and achieve the corresponding mode of 'rising air', centring in the lungs.

904. Man can rise to God, just as woman can fall from the Devil; but no woman can ever rise to God, nor should any man ever fall to the Devil.

905. That which is on the subjective side of the gender fence can, as man, rise to God, becoming divine, and thus beyond the seductions of woman.

906. It would be unacceptable for a superman, a man of sensible godliness, to have relations with women, thereby putting himself at risk of fatherhood in relation to children.

907. For children, remember, stand closer to the Devil by dint of their optical-emotional bias, in the space-time continuum, for 'falling fire', and no man of God, least of all a supermasculine one, can allow himself to be compromised by the Devil!

908. Submen are also, in their spirituality of the ears, men of God, albeit in terms of sensuality rather than sensibility.

909. Just as the Antichristian can be delivered to Christianity, evolving from phallic sensuality to cerebral sensibility, so what might be called the Antibuddhist can be delivered to Buddhism, evolving from aural sensuality to respiratory sensibility.

910. The subman is likely to become a better and more genuine superman than the man who has converted from Christianity to Buddhism, abandoning nonconformism for transcendentalism.

911. This is because conversion from nonconformism to transcendentalism entails a leap from phenomenal to noumenal planes, from masculinity to supermasculinity (divinity), whereas the submasculine anti-transcendentalist is already on the noumenal plane, if in relation to time as opposed to space.

912. The absence of submen from the world would be a great loss to God, since not only are they divine as opposed to, say, diabolic, but of a disposition, in aural sensuality, that can be directly delivered, along the time-space continuum, to respiratory sensibility, wherein being is supreme rather than primal.

913. Adherence to primal being may be vicious, given the divergent nature of sensuality, but it is the best possible precondition of supreme being, in which virtue attains to a cultural apotheosis.

914. Christians are usually content to remain 'virtuous men', not convert to 'virtuous gods' (supermen) by abandoning Christianity (nonconformism) for Buddhism (transcendentalism).

915. The triadic Beyond allows, as the student of my work may already have gathered, for a tier of 'virtuous men' under the tier of 'virtuous gods', as well as for a tier, at the bottom, of 'virtuous women', or those who would traditionally have related less to Christian nonconformism than to Marian humanism.

916. What it does not, and never will, allow for ... is a tier of 'virtuous devils' (subwomen), since there can be no place in Eternity for the repetitive time of fundamentalism.

917. 'Kingdom Come', as I conceive of it, is accordingly a society objectively rooted in a new humanism, and subjectively centred, above this, in new forms of nonconformism and transcendentalism, the latter of which will be of paramount significance.

918. For there is nought higher than the Truth, or superman, except it be the supreme being of his joy, or Heaven.

919. Thus will beauty and knowledge co-exist in subordinate salvations to the ultimate salvation of truth ... in the supreme being of the Holy Spirit of Heaven.

920. The truth of superman ... the Transcendentalist ... makes possible the supreme being of the Holy Spirit of Heaven, just as the knowledge of man ... the Nonconformist ... makes possible the supreme taking of the Holy Mind of the Earth, and the beauty of woman ... the Humanist ... makes possible the supreme giving of the Holy Id of Purgatory.

921. The truth of God (inner) contrasts with the weakness of Antigod (outer), as the strength of the Devil (inner) with the illusion of the Antidevil (outer).

922. The knowledge of man (inner) contrasts with the ugliness of antiman (outer), as the beauty of woman (inner) with the ignorance of antiwoman (outer).

923. The joy of Heaven contrasts with the humiliation of Antiheaven, as the pride of Hell with the woe of Antihell.

924. The love of the earth contrasts with the pain of the anti-earth, as the pleasure of purgatory with the hate of antipurgatory.

925. To diverge, in Antigod's weakness, from the humiliation of Antiheaven is the divine opposite of to converge, in God's truth, upon the joy of Heaven.

926. To diverge, in Antidevil's illusion, from the woe of Antihell is the diabolic opposite of to converge, in Devil's strength, upon the pride of Hell.

927. To diverge, in antiman's ugliness, from the pain of anti-earth is the masculine opposite of to converge, in man's knowledge, upon the love of earth.

928. To diverge, in antiwoman's ignorance, from the hate of antipurgatory is the feminine opposite of to converge, in woman's beauty, upon the pleasure of purgatory.

929. To diverge in the sensuality of sequential time is the cultural opposite of to converge in the sensibility of spaced space.

930. To diverge in the sensuality of spatial space is the barbarous opposite of to converge in the sensibility of repetitive time.

931. To diverge in the sensuality of massive mass is the natural opposite of to converge in the sensibility of voluminous volume.

932. To diverge in the sensuality of volumetric volume is the civilized opposite of to converge in the sensibility of massed mass.

933. To progress along the time-space continuum from primal to supreme being via divergent and convergent forms of cultural subjectivity.

934. To progress along the space-time continuum from primal to supreme doing via divergent and convergent forms of barbarous objectivity.

935. To progress along the mass-volume continuum from primal to supreme taking via divergent and convergent forms of natural subjectivity.

936. To progress along the volume-mass continuum from primal to supreme giving via divergent and convergent forms of civilized objectivity.

937. The content of primal being, which is humiliation, precedes the form of sequential time, which is weakness, whereas the form of spaced space, which is truth, precedes the content of supreme being, which is joy.

938. The content of primal doing, which is woe, precedes the form of spatial space, which is illusion, whereas the form of repetitive time, which is strength, precedes the content of supreme doing, which is pride.

939. The content of primal taking, which is pain, precedes the form of massive mass, which is ugliness, whereas the form of voluminous volume, which is knowledge, precedes the content of supreme taking, which is love.

940. The content of primal giving, which is hate, precedes the form of volumetric volume, which is ignorance, whereas the form of massed mass, which is beauty, precedes the content of supreme giving, which is pleasure.

941. Thus it can be maintained that whereas content conditions form in sensuality, form, by contrast, conditions content in sensibility, and this despite the interrelation of form and content.

942. Content is equivalent to the glory of a quality, whereas form is equivalent to the power of a quantity.

943. Glory can be elemental or molecular, absolute or relative, while power will be of particles or wavicles, primary or secondary.

944. Hence elemental particles are a materialist (scientific) manifestation of glory and power on account of their absolute primary nature - one compounded of elemental qualities and particle quantities.

945. Likewise molecular particles are a realist (political) manifestation of glory and power on account of their relative primary nature - one compounded of molecular qualities and particle quantities.

946. Similarly, molecular wavicles are a naturalist (economic) manifestation of glory and power on account of their relative secondary nature - one compounded of molecular qualities and wavicle quantities.

947. Finally, elemental wavicles are an idealist (religious) manifestation of glory and power on account of their absolute secondary nature - one compounded of elemental qualities and wavicle quantities.

948. The glory of an element precedes its power, whereas the power of an elementino precedes its glory, cause preceding effect in both sensuality and sensibility.

949. Hence from elemental and/or molecular particle/wavicle photons to particle/wavicle elemental and/or molecular photinos with regard to the space-time continuum of 'falling fire'.

950. Likewise from elemental and/or molecular particle/wavicle protons to particle/wavicle elemental and/or molecular protinos with regard to the time-space continuum of 'rising air'.

951. Similarly, from elemental and/or molecular particle/wavicle electrons to particle/wavicle elemental and/or molecular electrinos with regard to the volume-mass continuum of 'falling water'.

952. Finally, from elemental and/or molecular particle/wavicle neutrons to particle/wavicle elemental and/or molecular neutrinos with regard to the mass-volume continuum of 'rising vegetation'.

953. From the materialistic materialism, or materialism per se, of elemental particle photons to the idealistic materialism of elemental wavicle photons via the realistic materialism of molecular particle photons and the naturalistic materialism of molecular wavicle photons with regard to the primal doing of spatial space.

954. From the materialistic materialism, or materialism per se, of particle elemental photinos to the idealistic materialism of wavicle elemental photinos via the realistic materialism of particle molecular photinos and the naturalistic materialism of wavicle molecular photinos with regard to the supreme doing of repetitive time.

955. From the materialistic idealism of elemental particle protons to the idealistic idealism, or idealism per se, of elemental wavicle protons via the realistic idealism of molecular particle protons and the naturalistic idealism of molecular wavicle protons with regard to the primal being of sequential time.

956. From the materialistic idealism of particle elemental protinos to the idealistic idealism, or idealism per se, of wavicle elemental protinos via the realistic idealism of particle molecular protinos and the naturalistic idealism of wavicle molecular protinos with regard to the supreme being of spaced space.

957. From the materialistic realism of elemental particle electrons to the idealistic realism of elemental wavicle electrons via the realistic realism, or realism per se, of molecular particle electrons and the naturalistic realism of molecular wavicle electrons with regard to primal giving in volumetric volume.

958. From the materialistic realism of particle elemental electrinos to the idealistic realism of wavicle elemental electrinos via the realistic realism, or realism per se, of particle molecular electrinos and the naturalistic realism of wavicle molecular electrinos with regard to the supreme giving of massed mass.

959. From the materialistic naturalism of elemental particle neutrons to the idealistic naturalism of elemental wavicle neutrons via the realistic naturalism of molecular particle neutrons and the naturalistic naturalism, or naturalism per se, of molecular wavicle neutrons with regard to the primal taking of massive mass.

960. From the materialistic naturalism of particle elemental neutrinos to the idealistic naturalism of wavicle elemental neutrinos via the realistic naturalism of particle molecular neutrinos and the naturalistic naturalism, or naturalism per se, of wavicle molecular neutrinos with regard to the supreme taking of voluminous volume.

961. On a similar basis to the above sequence, one could speak of a devolutionary regression, within noumenal objectivity, from the criminal crime (crime per se) of primary primal doing to the graceful crime of secondary primal doing via the punishing crime of primary spatial space and the sinful crime of secondary spatial space.

962. Conversely, one could speak of a devolutionary progression, within noumenal objectivity, from the criminal crime (crime per se) of primary supreme doing to the graceful crime of secondary supreme doing via the punishing crime of primary repetitive time and the sinful crime of secondary repetitive time.

963. Likewise one could speak of an evolutionary regression, within noumenal subjectivity, from the criminal grace of primary primal being to the graceful grace (grace per se) of secondary primal being via the punishing grace of primary sequential time and the sinful grace of secondary sequential time.

964. Conversely, one could speak of an evolutionary progression, within noumenal subjectivity, from the criminal grace of primary supreme being to the graceful grace (grace per se) of secondary supreme being via the punishing grace of primary spaced space and the sinful grace of secondary spaced space.

965. Similarly, one could speak of a devolutionary regression, within phenomenal objectivity, from the criminal punishment of primary primal giving to the graceful punishment of secondary primal giving via the punishing punishment (punishment per se) of primary volumetric volume and the sinful punishment of secondary volumetric volume.

966. Conversely, one could speak of a devolutionary progression, within phenomenal objectivity, from the criminal punishment of primary supreme giving to the graceful punishment of secondary supreme giving via the punishing punishment (punishment per se) of primary massed mass and the sinful punishment of secondary massed mass.

967. Finally, one could speak of an evolutionary regression, within phenomenal subjectivity, from the criminal sin of primary primal taking to the graceful sin of secondary primal taking via the punishing sin of primary massive mass and the sinful sin (sin per se) of secondary massive mass.

968. Conversely, one could speak of an evolutionary progression, within phenomenal subjectivity, from the criminal sin of primary supreme taking to the graceful sin of secondary supreme taking via the punishing sin of primary voluminous volume and the sinful sin (sin per se) of secondary voluminous volume.

969. On a similar basis to the above sequence, one could speak of an objective divergence, within alpha devility, from the barbarous barbarism (barbarism per se) of outer scientific war to the cultural barbarism of outer religious war via the civilized barbarism of outer political war and the natural barbarism of outer economic war.

970. Conversely, one could speak of an objective convergence, within omega devility, from the barbarous barbarism (barbarism per se) of inner scientific war to the cultural barbarism of inner religious war via the civilized barbarism of inner political war and the natural barbarism of inner economic war.

971. Likewise one could speak of a subjective divergence, within alpha divinity, from the barbarous culture of outer scientific dance to the cultural culture (culture per se) of outer religious dance via the civilized culture of outer political dance and the natural culture of outer economic dance.

972. Conversely, one could speak of a subjective convergence, within omega divinity, from the barbarous culture of inner scientific dance to the cultural culture (culture per se) of inner religious dance via the civilized culture of inner political dance and the natural culture of inner economic dance.

973. Similarly, one could speak of an objective divergence, within alpha femininity, from the barbarous civilization of outer scientific punishment to the cultural civilization of outer religious punishment via the civilized civilization (civilization per se) of outer political punishment and the natural civilization of outer economic punishment.

974. Conversely, one could speak of an objective convergence, within omega femininity, from the barbarous civilization of inner scientific punishment to the cultural civilization of inner religious punishment via the civilized civilization (civilization per se) of inner political punishment and the natural civilization of inner economic punishment.

975. Finally, one could speak of a subjective divergence, within alpha masculinity, from the barbarous nature of outer scientific sin to the cultural nature of outer religious sin via the civilized nature of outer political sin and the natural nature (nature per se) of outer economic sin.

976. Conversely, one could speak of a subjective convergence, within omega masculinity, from the barbarous nature of inner scientific sin to the cultural nature of inner religious sin via the civilized nature of inner political sin and the natural nature (nature per se) of inner economic sin.

977. On a similar basis to the above sequence, one could speak of a super-unnatural fall, within super-unconscious sensual negativity, from the clear clearness (clearness per se) of metachemical fire to the holy clearness of metaphysical fire via the unclear clearness of chemical fire and the unholy clearness of physical fire.

978. Conversely, one could speak of a sub-unnatural fall, within sub-unconscious sensible negativity, from the clear clearness (clearness per se) of metachemical fire to the holy clearness of metaphysical fire via the unclear clearness of chemical fire and the unholy clearness of physical fire.

979. Likewise one could speak of a subnatural rise, within subconscious sensual positivity, from the clear holiness of metachemical air to the holy holiness (holiness per se) of metaphysical air via the unclear holiness of chemical air and the unholy holiness of physical air.

980. Conversely, one could speak of a supernatural rise, within superconscious sensible positivity, from the clear holiness of metachemical air to the holy holiness (holiness per se) of metaphysical air via the unclear holiness of chemical air and the unholy holiness of physical air.

981. Similarly, one could speak of an unnatural fall, within outer unconscious sensual negativity, from the clear unclearness of metachemical water to the holy unclearness of metaphysical water via the unclear unclearness (unclearness per se) of chemical water and the unholy unclearness of physical water.

982. Conversely, one could speak of an unnatural fall, within inner unconscious sensible negativity, from the clear unclearness of metachemical water to the holy unclearness of metaphysical water via the unclear unclearness (unclearness per se) of chemical water and the unholy unclearness of physical water.

983. Finally, one could speak of a natural rise, within outer conscious sensual positivity, from the clear unholiness of metachemical vegetation to the holy unholiness of metaphysical vegetation via the unclear unholiness of chemical vegetation and the unholy unholiness (unholiness per se) of physical vegetation.

984. Conversely, one could speak of a natural rise, within inner conscious sensible positivity, from the clear unholiness of metachemical vegetation to the holy unholiness of metaphysical vegetation via the unclear unholiness of chemical vegetation and the unholy unholiness (unholiness per se) of physical vegetation.

985. What all the above repetitive sequences demonstrate ... is that each subdivision of any given axis, continuum, or whatever, is both beholden to the overall generalization most characteristic of its per se definition and beholden to the particular 'bovaryization' to which it may, as subordinate, adjectivally relate.

986. Hence idealism, to name but one definition, will be subdivisible into materialistic, realistic, naturalistic, and idealistic manifestations according to whether we are conceiving of being in relation to scientific, political, economic, or religious contexts, in either sensuality or sensibility.

987. Idealism is ever associated with being (passivity), which exists, whether directly or indirectly, absolutely or relatively, in relation to air.

988. Materialism is ever associated with doing (activity), which exists, whether directly or indirectly, absolutely or relatively, in relation to fire.

989. Realism is ever associated with giving (selectivity), which exists, whether directly or indirectly, absolutely or relatively, in relation to water.

990. Naturalism is ever associated with taking (collectivity), which exists, whether directly or indirectly, absolutely or relatively, in relation to vegetation.

991. When idealism is sensual, existing in relation to sequential time, we have to distinguish between evil being and vicious being on the basis of primary and secondary manifestations of each.

992. Hence being is evil rather than vicious when it has an elemental correlation, whether primary or secondary, but vicious rather than evil when its correlation is with the molecular relativities intermediate between the elemental absolutes.

993. When idealism is sensible, existing in relation to spaced space, we have to distinguish between good being and virtuous being on the basis of primary and secondary manifestations of each.

994. Hence being is good rather than virtuous when it has an elemental correlation, whether primary or secondary, but virtuous rather than good when its correlation is with the molecular relativities intermediate between the elemental absolutes.

995. What applies to being in relation to elemental and molecular manifestations of sensuality and sensibility applies equally well to doing, giving, and taking.

996. The primary vice is morally superior to the primary evil, while the secondary vice is morally inferior to the secondary evil.

997. The primary virtue is morally superior to the primary good, while the secondary virtue is morally inferior to the secondary good.

998. From the alpha-most immorality of primary evil doing to the alpha-least immorality of secondary evil doing via the alpha-more (relative to most) immorality of primary vicious doing and the alpha-less (relative to least) immorality of secondary vicious doing.

999. From the omega-least immorality of primary good doing to the omega-most immorality of secondary good doing via the omega-less (relative to least) immorality of primary virtuous doing and the omega-more (relative to most) immorality of secondary virtuous doing.