201. A 'free society' will accordingly be one in which the Superheathen/Heathen norms of female-based criteria take precedence over and even seek, where possible, to exclude those male-centred criteria commensurate with Christian/Superchristian binding. Such a society can only be ranged against the natural determinism of sinful and/or graceful bindings to self which typify the moral alternative to free will, and hence to freedom in general. Traditionally, free societies have tended to oppress and discriminate against bound ones, seeking their subversion and/or destruction.

202. The struggle of bound societies, peoples, etc., against the dominance of peoples rooted in free will is designed to liberate the former from the immoral clutches of the latter and enable them, once liberated, to get on with their bound commitments without outside interference or sanction. Liberation is not commensurate with freedom ... in the specifically immoral sense to which that term properly applies but, on the contrary, with the deliverance of bound peoples from the dominance of freedom as understood by the exercise of free will against them by an alien people, power, or whatever. The liberation struggle has only one end in mind, and that is to return the people concerned to binding in natural determinism. Freedom for them is the enemy, because it is what led to their enslavement at the hands of the Free, and such enslavement can only be to the detriment of natural determinism, whose will to binding, whether in phenomenal or noumenal terms, ever typifies the subjective alternative to female-based criteria of objective interference.

203. Granted that liberation of enslaved peoples is motivated by respect for and adherence to binding, one must distinguish, further, between liberation from evil and/or good on the one hand, and deliverance from folly on the other, since although the two are not in theory incompatible, we have to allow for such a distinction if only to separate, in our minds, the extents to which morality can be conditioned by either vicious or virtuous considerations, the former affiliated, in due earthly fashion, to the folly of sin or, at any rate, to fleshy self-indulgence, and the latter affiliated, in due heavenly fashion, to the wisdom of grace; though, in point of fact, the sort of grace pedalled by the Catholic Church is, as we have argued, less than authentic ... in view of its verbal nature and, therefore, we cannot categorically maintain that Catholic deliverance from folly is anything but provisional and temporary, serving rather to perpetuate the stupidity of sin than to transcend it from the standpoint of breath-centred meditation. Nevertheless, even if pseudo-grace has tended to characterize the 'wisdom' of Catholic deliverance from sin, a distinction has still existed between outright folly and what may be called quasi-wisdom in relation to different kinds of bound people, the former arguably Pagan and the latter Christian, with contrasting moral perspectives in consequence. Obviously, those who achieve liberation from the dominance of evil and/or good on the basis of Pagan morality are content to live with what Christians would call sin, and not seek deliverance from it in the form of a confessorial contrition whose expectation is graceful forgiveness through verbal absolution. What Christians identify with salvation does not consciously enter into account where the Pagan Liberated are concerned. Their binding will be only relatively as opposed to absolutely beyond evil and goodness, since for them deliverance from the vicious morality of phenomenal self-indulgence is an irrelevant consideration.

204. Yet, curiously, the numbers of people or peoples who could be regarded as genuinely Pagan in their earth-centeredness, these days, is not as great as might at first be supposed, bearing in mind the extent to which Christian criteria entered into the imperial equation during the dominance of free will over their lives, adding a new, if necessarily incomplete, dimension of binding to their pagan traditions. For free will and natural determinism have always co-existed, to greater or lesser extents, even in the West, where the female elements, although traditionally predominant, have not been able to entirely vanquish the male elements or dominate them to an extent which made a Christian alternative to Heathen criteria impossible to sustain. Even today, natural determinism is alive and well in most Western countries, even if the ratio of freedom to binding is some of those countries is such as to suggest that natural determinism still has a long way to go if anything like a male bias is eventually to emerge, signalling their own liberation from the hegemony of evil and good, and thus from the Heathen immorality of free will. I refer, in particular, to Britain and, especially, England.

205. To descend, in Space-Time, from the strength of love to the love of strength, but to ascend, in Time-Space, from the truth of joy to the joy of truth.

206. To descend, in Volume-Mass, from the beauty of pride to the pride of beauty, but to ascend, in Mass-Volume, from the knowledge (carnally) of pleasure to the pleasure of knowledge.

207. To descend, in Space-Time, from the weakness of hatred to the hatred of weakness, but to ascend, in Time-Space, from the illusion of woe to the woe of illusion.

208. To descend, in Volume-Mass, from the ugliness of humiliation to the humility of ugliness, but to ascend, in Mass-Volume, from the ignorance of pain to the pain of ignorance.

209. Just as the external and internal alternatives of any given axis of descent or ascent are divisible into impersonal and personal manifestations, the former significant of elemental and molecular particles, the latter signifying molecular and elemental wavicles, so we must distinguish negative from positive characteristics therein, on the basis of an impersonal/personal dichotomy having reference to particles and wavicles in primary and secondary modes of elementalism.

210. Hence to distinguish, in Space-Time, the weakness of hatred from the strength of love with regard to spatial space, but the hatred of weakness from the love of strength with regard to repetitive time.

211. Likewise to distinguish, in Volume-Mass, the ugliness of humiliation from the beauty of pride with regard to volumetric volume, but the humility of ugliness from the pride of beauty with regard to massed mass.

212. Similarly to distinguish, in Mass-Volume, the ignorance of pain from the knowledge of pleasure with regard to massive mass, but the pain of ignorance from the pleasure of knowledge with regard to voluminous volume.

213. Finally to distinguish, in Time-Space, the illusion of woe from the truth of joy with regard to sequential time, but the woe of illusion from the joy of truth with regard to spaced space.

214. Since things proceed from particles to wavicles, primary to secondary modes in both external and internal, 'once born' and 're-born' contexts, we have to regard the latter options, corresponding, in each case, to personal manifestations of their particular subatomic elements, as constituting a positive alternative to what are patently negative preconditions.

215. Thus if Space-Time is typified by reference to a conflict of interests between weakness and strength, hatred and love, then we must distinguish the impersonal, primary character of the weakness of hatred from the personal, secondary character of the strength of love in spatial space, while likewise distinguishing the impersonal, primary character of the hatred of weakness from the personal, secondary character of the love of strength in repetitive time.

216. Similarly if Volume-Mass is typified by reference to a conflict of interests between ugliness and beauty, humility and pride, then we must distinguish the impersonal, primary character of the ugliness of humiliation from the personal, secondary character of the beauty of pride in volumetric volume, while likewise distinguishing the impersonal, primary character of the humility of ugliness from the personal, secondary character of the pride of beauty in massed mass.

217. Likewise if Mass-Volume is typified by reference to a conflict of interests between ignorance and knowledge, pain and pleasure, then we must distinguish the impersonal, primary character of the ignorance of pain from the personal, secondary character of the knowledge of pleasure in massive mass, while likewise distinguishing the impersonal, primary character of the pain of ignorance from the personal, secondary character of the pleasure of knowledge in voluminous volume.

218. Finally, if Time-Space is typified by reference to a conflict of interests between illusion and truth, woe and joy, then we must distinguish the impersonal, primary character of the illusion of woe from the personal, secondary character of the truth of joy in sequential time, while likewise distinguishing the impersonal, primary character of the woe of illusion from the personal, secondary character of the joy of truth in spaced space.

219. The secondary aspect of any given element implies a revolt against the primary aspect, but it is a revolt that, being positive, has reference to personal fulfilment, and this whether the axis in which the revolt occurs happens to be objective or subjective, diabolic and/or feminine (female) or masculine and/or divine (male).

220. Thus the strength of love is no less expressive of a rejection of the weakness of hatred in spatial space, than the love of strength expresses a rejection of the hatred of weakness in repetitive time.

221. Thus the beauty of pride is no less expressive of a rejection of the ugliness of humiliation in volumetric volume, than the pride of beauty expresses a rejection of the humility of ugliness in massed mass.

222. Thus the knowledge of pleasure is no less expressive of a rejection of the ignorance of pain in massive mass, than the pleasure of knowledge expresses a rejection of the pain of ignorance in voluminous volume.

223. Thus the truth of joy is no less expressive of a rejection of the illusion of woe in sequential time, than the joy of truth expresses a rejection of the woe of illusion in spaced space.

224. Revolt against hatred drives the metachemical devotee of materialism to love, no less surely than revolt against humility drives the chemical devotee of realism to pride.

225. Revolt against pain drives the physical devotee of naturalism to pleasure, no less surely than revolt against woe drives the metaphysical devotee of idealism to joy.

226. Actually, we should distinguish the particle predominance of the external contexts from the wavicle preponderance of the internal contexts, since where this differential between elements and elementinos is concerned, the impersonal and primary character of the former is going to be more dominant than the impersonal and primary character of the latter, bearing in mind the larger size of elements vis-à-vis elementinos.

227. The 're-born' contexts of personal and secondary modes will accordingly be less expressive of a revolt against a negative precondition and correspondingly more expressive of a positive drive towards some ideal or perfect condition, some desirable goal, more especially as the secondary modes are associated with subjective aspirations in masculine and/or divine terms. For this is what ultimately distinguishes the 're-born' from the 'once born', allowing for a more deeply positive approach to personal fulfilment than could be achieved in relation to a sensual revolt against some primal negativity. The relation of sensibility to supremacy, personal-to-impersonal internal elements, or elementinos, is much more favourable to the secondary mode (of sensibility) than ever the relationship of sensuality to primacy in the personal-to-impersonal conflict that rages, externally, within the elements.

228. When the negative and positive aspects of an element are germane to an objective disposition, we are dealing with collectivistic arrangements. When, by contrast, such aspects of an element are germane to a subjective disposition, we are dealing with individualistic arrangements.

229. Thus it should follow that the female axes of Space-Time and Volume-Mass are broadly collectivistic in their adherence to an objective disposition, whereas the male axes of Mass-Volume and Time-Space are broadly individualistic in their adherence to a subjective disposition.

230. We can therefore compare the metachemical collectivism of Space-Time with the chemical collectivism of Volume-Mass, the former objective in noumenal terms, the latter so phenomenally.

231. Likewise, we can compare the physical individualism of Mass-Volume with the metaphysical individualism of Time-Space, the former subjective in phenomenal terms, the latter so noumenally.

232. Whereas the metachemical collectivism of Space-Time is rooted in materialism, the chemical collectivism of Volume-Mass is rooted in realism.

233. Whereas the physical individualism of Mass-Volume is centred in naturalism, the metaphysical individualism of Time-Space is centred in idealism.

234. Whereas materialism corresponds to the formal devility of elemental particle appearances, realism corresponds to the concrete femininity of molecular particle quantities.

235. Whereas naturalism corresponds to the conceptual masculinity of molecular wavicle qualities, idealism corresponds to the abstract divinity of elemental wavicle essences.

236. It is because the metachemical and chemical forms of collectivism are affiliated to particles ... that we can think of them as being rooted in materialism and realism.

237. It is because the physical and metaphysical forms of individualism are affiliated to wavicles ... that we can think of them as being centred in naturalism and idealism.

238. Because collectivism appertains to the female side of life and individualism to its male side, we are faced with a gender struggle between that which, being objective, is rooted in some antiself and that which, being subjective, is centred in some self, whether phenomenal or noumenal in either case.

239. Just as collectivism can be noumenal or phenomenal, diabolic or feminine, so it can be impersonal or personal, negative or positive, in both external and internal contexts of 'once born' elements and 're-born' elementinos.

240. Just as individualism can be phenomenal or noumenal, masculine or divine, so it can be impersonal or personal, negative or positive, in both external and internal contexts of 'once born' elements and 're-born' elementinos.

241. Thus the antiselves of noumenal and phenomenal modes of objectivity can be negative or positive, affiliated primarily to particles or secondarily to wavicles, in either external or internal contexts.

242. Thus the selves of phenomenal and noumenal modes of subjectivity can be negative or positive, affiliated primarily to particles or secondarily to wavicles in either external or internal contexts.

243. Subatomically, antiselves correspond to photons/photinos in Space-Time and to electrons/electrinos in Volume-Mass, while selves, by contrast, correspond to neutrons/neutrinos in Mass-Volume and to protons/protinos in Time-Space.

244. Although I have tended to identify Mass-Volume with neutrons/neutrinos throughout this text, I should also like to allow for the possibility of deuterons/deuterinos in this connection (and this in contrast to my previous use, in Maximum Omega, of positrons/positrinos for this context, about which more anon), the reason being that I like to differentiate more clinically between the sort of masculine male who heathenistically acquiesces in female domination, and the sort, arguably far fewer in number, who are capable of a more genuinely nonconformist resolve to transcend or, at any rate, avoid compromising with women in sexual and/or social terms, thus effectively setting themselves phenomenally apart from the generality of men through a mode of individualism that would seem to be less characterized by neutrons and/or neutrinos than by the neutron/neutrino coupled to proton/protino compositeness of deuterons and/or deuterinos, which is to say, less by a neutron/neutrino neutral acquiescence in female dominion than by a proton/protino-conditioned resolve to remain independent and subject, in consequence, to the next best thing, barring conversion, from a proton/protino centring in idealism, whether externally or internally.

245. The best and highest men are always consciously committed to individualism, to remaining subjectively selfish, and thus they contrast with the generality of men who either acquiesce in female collectivism from a masculine standpoint (in the neutron/neutrino) or, worse still, have allowed themselves to identify with collectivism of one sort or another, in consequence of being bent away from maleness in quasi-feminine or quasi-diabolic terms. If the former are guilty of sin, then the latter are guilty of either punishment or crime, as the case may be, and have accordingly ceased to be genuinely masculine (in terms of a qualitative centring), but become effectively female in the manners described.

246. Whereas the deuteron/deuterino male is more likely to be homosexual than celibate, given the fact that he still adheres to a phenomenal manifestation of subatomic acquiescence, and is consequently sinful (and foolish) on a higher level than the neutron/neutrino male of heterosexual disposition, the quasi-feminine and quasi-diabolic males are going to be less than heterosexual in their 'bovaryized' departures from masculinity, and correspondingly more disposed, in quantitative and apparent terms, either to anal intercourse within the heterosexual context or to masturbation, the former arguably quasi-feminine and the latter quasi-diabolic, since concretion and form would seem to have replaced content in their approximations to and accommodations of female norms. Thus far from being foolish in sinful coitus, the 'bent' males will find themselves exposed to either good (if quasi-feminine) or evil (if quasi-diabolic) in punishing and criminal forms of sexuality, the former, as I say, identifiable with anal heterosexuality and the latter with masturbation, presumably more in connection with some pornographic stimulus of a photographic order than of anything cinematographic.

247. Concerning the re-ascription of positrons/positrinos, those positive electrons/electrinos, from revolutionary masculine to revolutionary feminine parallels, it seems to me that there is about this species of subatomicity the basis for a sexual analogy with lesbianism, since there must be a capacity for sexually assertive behaviour in women with a positive drive that would be quite lacking in, if not alien to, their more conventionally feminine counterparts, and which could also be expected to alienate the generality of men. I might even say that an inclination towards active heterosexual coitus in women is proto-lesbian, suggestive of a quasi-masculine bias that would remove the woman concerned from the 'straight' realm of negative femininity (electrons/electrinos) to the 'bent' realm in question, thus rendering her the sexual antithesis of those males whose quasi-feminine 'bentness' leads to anal-biased heterosexuality.

248. Nevertheless, such proto-lesbian behaviour as would be compatible with the woman on top of and actively riding her male partner is obviously less radical than outright lesbianism, wherein the capacity of one or both (feminine) partners to engage in some form of dildo-enhanced coitus would confirm a positron and/or positrino parallel more latent than potential. And, being genuinely lesbian, it would be as much beyond notions of female 'bentness' in quasi-masculine or, for that matter, quasi-divine terms (presumably in relation to the use of a personal dildo and/or vibrator for self-induced vaginal stimulation) as homosexuality is if not beyond then certainly distinct from concepts of male 'bentness' in quasi-feminine and/or quasi-diabolic terms, as already described.

249. Both the homosexual and lesbian commitments to sexuality are less 'bent' than more resolutely masculine and feminine respectively, since, as we have argued, 'bentness', commensurate with gender 'bovaryization', accrues to those who have effectively crossed over from their own gender to that of the opposite gender in response to either immoral, if female-dominated, or moral, if male-liberated, kinds of societal pressures, the one rooted in free will, the other centred in natural determinism.

250. Thus I have no hesitation, at last, in ascribing a positron/positrino parallel to revolutionary women, whose positivity can co-exist, in independent self-determination, with the deuteron/deuterino positivity of those revolutionary men whose masculinity, far from acquiescing in the World (of heterosexual amorality), stands in a sort of Christ-like aloofness from it which is the next best thing, barring spiritual conversion, to the proton/protino positivity of that smaller number of higher males whom one would identify with divinity. I refer, in particular, to the supermasculine positivity of supermen, and thus to protino sensibility in meditative commitment, as devotees of God, to the joy of truth.

251. In fact, one should always bear in mind that the internal contexts of the elementinos are never more germane to religion than when affiliated, through personal 'rebirth', to their wavicle subdivisions, particularly in connection with elemental wavicle elementinos, the abstract nature of which is commensurate with essence, whether in quasi-idealistic guise (as in the cases of positrinos and deuterinos) or properly idealistic guise (as in the case of the protino), and that all particle-based 'rebirths' are comparatively scientific and/or political, correlating impersonally with supremacy as opposed, in wavicle modes, to correlating personally with sensibility. Even molecular wavicle elementinos would be closer, as economic parallels, to religion than their elemental and molecular particle counterparts, bearing in mind their qualitative nature in what is a more relative mode of personal sensibility. And the same of course applies to 'heathenistic' neutrinos and Superheathen or, rather, Subheathen photinos.

252. When we endeavour to think of a sartorial parallel to the neutron/neutrino vis-à-vis deuteron/deuterino modes of masculinity, the former effectively Heathen through what, in human terms, would be a heterosexual acquiescence in the World, and the latter of a type of nonconformism that, certainly in sensibility, would be more genuinely Christian, it seems to me that the neutral masculinity of neutron/neutrino males will more likely favour a sports-jacket-and-tie type arrangement in particle-based modes of neutrality, but a suit-and-tie type arrangement in its wavicle-centred modes, whether we then distinguish neutron from neutrino parallels, in external and internal contexts, on the basis of cut or texture and style (presumably in terms of flared verses straight in the external context and of straight verses tapering in the internal context, with the further possibility of a heavier material in the one and a lighter or, at any rate, less heavy material in the other). Without wishing to become too technical, it can be assumed, at any rate, that a particle/wavicle distinction will exist between sports jackets and suits, and that we can then extrapolate external and internal, 'once born' and 're-born', parallels from due consideration of the texture and style of such masculine attire.

253. But such attire is, it seems, of a rather secular nature compared to the sort of masculine attire with which we would have to associate the deuteron/deuterino male, whose commitment to masculinity is unequivocally subjective in phenomenal terms, and not subject, in consequence, to the sort of amoral compromise with feminine objectivity of his neutral counterpart. I refer, of course, to zipper-jacket type attire of a sufficiently curvilinear and therefore 'hip' style to be commensurate with the sort of subjectivity we have in mind, a subjectivity usually stopping well short of covering the buttocks, and normally worn in conjunction with jeans and/or joggers of one description or another. Again, we should distinguish the external from the internal varieties, the 'once born' from the 're-born', on the basis of textural and stylistic contrasts in the manner already described, the latter likely to favour a comparatively centripetal approach to 'rebirth' even when impersonal and personal distinctions between particle-based and wavicle-centred modes of 'homosexual' attire have been taken into account.

254. If the external contexts of sartorial elementalism start out flared (centrifugal) and become straight as we proceed from impersonal primal to personal sensual, and the internal sartorial contexts start out straight and become tapered (centripetal) as we proceed from impersonal supreme to personal sensible, then what applies to masculine contexts in both conventional and radical modes must also apply to their feminine counterparts, where we can distinguish the conventional from the radical on the basis of skirts vis-à-vis tights or, more comprehensively, of sports jacket-like separates and suit combinations with regard to conventional females, and jeans and tights with regard to the unconventional, or radical variety.

255. Thus just as men are divisible into 'straight' and 'hip' categories in both external and internal contexts, so women follow a similar pattern of sartorial distinctiveness, depending whether they are recognizably 'straight' or 'hip', heterosexual or lesbian, electron/electrino objective or positron/positrino subjective.

256. Now just as the masculine external sartorial contexts begin flared and end straight, evolving from particle-based impersonal to wavicle-centred personal alternatives, so must the feminine contexts do likewise, progressing from openly centrifugal attire of an unmatching contrast to suited combinations in which the skirt and jacket form a stylistic and textural, not to mention tonal, harmony. Of course, it is debatable whether the external straightness of wavicle-centred skirts is going to be as straight as the internal straightness of the sort of particle-based skirts that conform to impersonal 'rebirth' in electrino negativity, and thus we may be forgiven for conceiving of the former as having pleats and maybe even a turned-up visible seam, such as one would equate with its masculine equivalence with regard to trousers and/or jeans, where the term 'turn-ups' would be more appropriate.

257. Thus if the external straightness of skirts is still perceptibly 'outer' in relation to such stylistic devices as turned-up seams, it is nevertheless more likely to favour a zip than buttons where reference to its phenomenal standing in wavicle sensuality is concerned, something unlikely to apply not only to its impersonal pre-condition in the 'once born' realm of flared skirts, but to its impersonal post-condition, so to speak, in the 're-born' realm of straight skirts, even if a categorical assertion to this effect would probably be difficult if not impossible to sustain.

258. Be that as it may, a particle/wavicle distinction can be inferred on the basis of buttons vis-à-vis zips, and from the internal straight skirt to the internal tapering skirt, the latter likely to be worn in conjunction with a matching jacket, is but a comparatively short step within the electrino options from impersonal supreme to personal sensible, as from a scientific and/or political parallel to an economic and/or religious one.

259. Of course, one could be more comprehensively exacting as to the fourfold subdivisions of each context, whether external or (as here) internal, but rather than tire the reader's patience with that, I shall quickly pass to the radical feminine contexts of positron/positrino lesbianism, and contrast both the jeans and tights of their impersonal and personal options with the skirts and suits of conventional females, who are more likely, being straight, to be heterosexual.

260. Naturally, it doesn't necessarily follow that all radical females prefer tights to, say, joggers or even jeans to pants of a trouser-like character, but for ease of logical consistency it will help if we settle for a convenient generalization in which jeans and tights become the principal claimants to a particle/wavicle dichotomy in both external and internal contexts, even if, in practice, pants would probably serve as a useful alternative to tights in the external context, where straightness rather than tapering is the most probable design in view of its affiliation to a centrifugal base.

261. Yet the particle/wavicle dichotomy between unmatching and matching attire would still have to be borne in mind, as would the likelihood of a button vis-à-vis zip distinction between the impersonal and the personal in both external and internal contexts. Certainly, we are anticipating the use of short jackets with or without a zip here, and can expect the internal context to begin straight in impersonal supremacy and to culminate tapering in personal sensibility, just as in the conventional feminine context of skirts.

262. However, unlike her heterosexual counterpart, the liberated female, as we may call the lesbian radical, is subjectively tapered in her most evolved manifestation, and thus sexually independent of men. Her tights do not encourage male attention but exist to remind men of her positive status in positrino 'rebirth'. She is no less beyond the World than the radical male of 'bomber-jacket' homosexuality, and both alike are sartorially nearer, in consequence, to the salvation of 'Kingdom Come' in what I have elsewhere described as a triadic Beyond.

263. The criteria I have applied to 'phenomenal' modes of attire with regard, for instance, to both trousers and skirts, could with equal assurance be applied to their 'noumenal' counterparts, whose affiliation is less with Volume and Mass than with Time and Space, whether in space-time objectivity or in time-space subjectivity, the former descending, in due materialist fashion, from superfeminine to subfeminine, and the latter ascending, in due idealist fashion, from submasculine to supermasculine.

264. Hence we can distinguish just as logically between dresses and gowns with regard to Space-Time ... as between boilersuits and zippersuits with regard to Time-Space, dresses and boilersuits appertaining to the particle-based manifestations of each axis, gowns and zippersuits to their wavicle-centred alternatives, where we would be conscious of a straight and/or tapering style according to whether our reference was to the external or to the internal modes of personal allegiance, the former expressive of sensuality, the latter of sensibility.

265. Whatever the exact stylistic niceties of each mode of attire in whichever context, we can be confident that dresses will suggest a particle-based standing compared to the longer kinds of objectively noumenal attire known as gowns, while boilersuits will suggest a like-standing compared to the more comprehensively streamlined kinds of subjectively noumenal attire known as zippersuits. Hence there should exist a parallel between dresses and boilersuits on the one hand, as between gowns and zippersuits on the other, though the axes to which each mode of attire belongs will indicate that, being affiliated to materialist and to idealist absolutes respectively, such parallels are as far apart as the Devil and God or, more to the point, first-rate female and male alternatives. Certainly there is nothing mediocre, or second- and third-rate, about noumenal modes of attire, even if their wearers sometimes fail to conform to first-rate gender extremes.

266. In general terms, one can be logically assured that the superfeminine modes of noumenal attire will extend from flared (centrifugal) dresses to straight gowns in spatial space, while the subfeminine modes that internally supersede them in repetitive time will extend from straight dresses to tapering gowns.

267. Likewise one can be logically assured that the submasculine modes of noumenal attire will extend from flared (centrifugal) boilersuits to straight zippersuits in sequential time, while the supermasculine modes that internally supersede them in spaced space will extend from straight boilersuits to tapering zippersuits.

268. Hence from a scientific and/or political inception in either case to an economic and/or religious culmination thereof, the external leading to the internal in diametrically opposite terms, as we either descend through Space-Time or ascend through Time-Space, passing from primal and/or sensual to supreme and/or sensible manifestations of impersonal and personal attire.

269. As we have seen, particles and wavicles do not necessarily give us a centrifugal/centripetal distinction, even if the external forms of subatomicity are centrifugal and the internal forms centripetal. We proceed, as a rule, from centrifugal to straight in external contexts, and from straight to centripetal in internal ones, so that only the extreme modes are going to be expressive of a centrifugal/centripetal antithesis, those appertaining to external particles in impersonal primacy and to internal wavicles in personal sensibility.

270. The external wavicles in personal sensuality and the internal particles in impersonal supremacy, by contrast, will be comparatively straight, even if the 'straightness' appertaining to the external contexts owes something to its centrifugal pre-condition, while the 'straightness' of the internal contexts owes something to its centripetal post-condition or, if that sounds too sweepingly teleological, presages the possibility of a centripetal culmination. Neither of these types of 'straightness' is identical and, for that reason, it is perfectly logical to differentiate between them on the basis of their differing allegiances or alignments within external and internal contexts. Certainly it would be difficult if not impossible to confound the two, particularly in view of their dissimilar subatomic structures with regard to personal and impersonal manifestations of sensuality and supremacy. The one will always have an economic and/or religious correlation and the other, by contrast, a scientific and/or political one, each of which are flanked by the centrifugal and centripetal extremes of, in the one case, a primal scientific and/or political subdivision and, in the other case, a sensible economic and/or religious subdivision.

271. Now I believe this distinction between two contrasting types of 'straightness' in between centrifugal and centripetal extremes will hold whether we are referring to the objective axes or to their subjective counterparts; that subjectivity will still be centrifugal to begin with and objectivity centripetal to end with, even when and if, as seems demonstrably more likely the case, the subjective axes will always be less extensively centrifugal to begin with than the objective ones, while the objective axes will always be less intensively centripetal to end with than the subjective ones, bearing in mind the gender differential that exists between objectivity and subjectivity, and the connection of the one with barbed and of the other with curved modes of either divergence (if external) or convergence (if internal), as the case may be. Things diverge more extensively in objective terms than ever they do subjectively, while, conversely, things converge more intensively in subjective terms than ever they do objectively.

272. Nevertheless, even 'straight' contexts or modes will diverge or converge to some extent, bearing in mind their association with contrary modes of extreme divergence (centrifugal) or convergence (centripetal) in pre- and post-conditions of their respective personal and impersonal integrities, though their disposition towards either divergence (if outer) or convergence (if inner) will be conditional upon the gender bias towards objectivity or subjectivity of the axis to which they pertain. A completely neutral 'straightness' would be hard to imagine in relation to the push and pull of centrifugal and centripetal extremes which characterize the respective external and internal contexts. In fact, the nearest one could come to imagining such a neutral 'straightness' would be in terms of a simultaneous or oscillatory relationship to both external and internal contexts at once, now personally sensual, now impersonally supreme, but never either for very long.

273. The distinction between external and internal contexts, elements and elementinos, is effectively one between public and private, the former affiliated to the centrifugal and the latter to the centripetal. Hence the terms 'public' and 'private' would not be commensurate with a distinction between particles and wavicles, nor with their impersonal and personal correlations in relation to collectivistic (primal and sensual) or individualistic (supreme and sensible) categories. On the contrary, 'public' and 'private' are alike divisible into these categories, since the one is germane to that which is external and the other to that which is internal. One can have a public individualism no less than a private collectivism, the former identifiable with a sensual disposition in wavicle elements and the latter with a supreme disposition in particle elementinos, as between personal and impersonal manifestations of 'straightness'.

274. Thus the public and private domains, being subdivisible into particle and wavicle modes of primary and secondary elements/elementinos, are equivalent to external and to internal contexts, whether with reference to objective or to subjective axes. They are also, in more general human terms, equivalent to extroversion and to introversion respectively, since 'the extrovert' is external and 'the introvert' internal, the externalization of life being public and its internalization private.

275. Regardless of whether extroversion is primary or secondary, impersonal or personal, it will have reference to the centrifugally-oriented realm of the external contexts, from primal science and/or politics to sensual economics and/or religion in the public domain.

276. Conversely, whether introversion is primary or secondary, impersonal or personal, it will have reference to the centripetally-oriented realm of the internal contexts, from supreme science and/or politics to sensible economics and/or religion in the private domain.

277. Although science and/or politics will always be collectivistic in their particle-based primariness, and economics and/or religion be individualistic in their wavicle-centred secondariness, the distinction between the public and private manifestations of each discipline is an important one, since it tells us whether the discipline in question is externalized or internalized, characterized by extroversion or by introversion, and likely, in consequence, to be 'once born' or 're-born', governed by a centrifugal inception or aspirant towards a centripetal culmination. If the former, then we are extrapolating from elements; if the latter, then we are extrapolating from elementinos, and can anticipate greater refinement, the sort of refinement that, taken to religious extremes, makes for enhanced sensibility.

278. Religion in the public domain of centrifugal forces is never more than externally 'straight'. Only in relation to the centripetal aspirations of the private domain does it effectively taper towards a curvilinear point, the Omega Point, as it were, of consummate individualism, and never more so than with regard to the noumenal subjectivity of true idealism.

279. One has to distinguish the folly of the Christian Sinful, who acknowledge the phenomenal self-indulgence of masculine will as 'sin', from the folly of the non-Christian Heathen, who simply indulge their vegetative appetites without shame or formalized repentance, and whose folly is all the more stupid in consequence. If the former are sinners by dint of their Christian self-acknowledgement of sin, then the latter are simply worldly philistines whose Heathen ignorance of or indifference to sin places them in a morally inferior category, a category in which the stupidity of folly is either taken for granted or not recognized as such by dint of the absence of sufficient wisdom or, at any rate, a conscious commitment to wisdom.

280. However, having already drawn attention to the inauthentic nature of Christian grace, with its verbal shortcomings in relation to meditative praxis, I feel bound to emphasize that the vegetativeness of Christian sin is rather less centred in the flesh, with specific reference to the phallus, than in the brain, given the 're-born' context in which Christianity operates, and that 'sins of the flesh' are accordingly less Christian than Heathen in their 'once born' nature.

281. Of course, one can be saved, in Christ, from phallus to brain, rising, in due masculine fashion, from massive mass to voluminous volume, as, presumably, where the verbal absolution of sinful confessions is concerned. But, in reality, the brain, being vegetative, is still a realm of sin, still pertains to phenomenal self-indulgence, and thus falls short of a true redemption of sin in (authentic) grace, the sort of grace that can only be achieved, in relation to the 're-born' sin of the brain, through the lungs, and thus in connection with meditation of an airy nature (supernature), which is effectively the solution to Christian sin in the 'peace (sic) that surpasses understanding'.

282. Thus the verbal absolution of 'the word' is only the trading of one order of sin for another, the 'sins of the flesh' for the 'sins of the brain', and not a solution to the problem of sin as such. People continue to sin because they are trapped in a vicious circle of vegetative masculinity, rarely or never ascending beyond the brain to the true salvation of the lungs.

283. Yet even those who sin or, rather, indulge heathenistically in the flesh, who do not anticipate the inauthentic grace of verbal absolution for something which is, in any case, pertinent to a 'once born' rather than to a 're-born' context, to fleshy sensuality as opposed to cerebral sensibility, even they are not entirely bereft of grace or of the possibility, in other words, of some form of wisdom, since they are often disposed to music, and thus exercise their ears in connection with the external authentic grace of aurally being into music, the airwaves of which excite their eardrums and usually have the effect, if truly graceful, of making them more kindly disposed towards their fellow human beings. There is wisdom here in this external grace, but it is a 'once born', or Heathen, form of wisdom that owes little or nothing to Christian criteria and would not be compatible with the 'Kingdom Within' of moral sensibility, neither in cerebral sin nor in respiratory grace. It is something from which one would have to be saved if one wished, instead, to savour the lung-centred alternative of internal grace.

284. But that means rising from sequential time to spaced space along the time-space axis of idealism, and so one would have to be externally centred in Time-Space to be in with a chance of that kind of salvation, the salvation-of-salvations. No use being into Mass-Volume, trading one type of sin for another, unless, however, one was prepared to convert from voluminous volume to spaced space, jumping two planes (over the repetitive time of Space-Time) in what would effectively be a change of religion and/or class and race. Not an easy matter, by any means, but not impossible either, even if at a distinct disadvantage to the aural devotee of external grace in the, by and large, time aspect of Time-Space.

285. Just as there are people who are more cerebral than respiratory or intellectual than spiritual, so people exist who are more respiratory than cerebral or spiritual than intellectual. There are those who are preponderantly disposed to 're-born' sin and others, by contrast, whose preponderant disposition is towards 're-born' grace.

286. Likewise, just as there are people who are more sensual than aural, more instinctual than musical, so people exist who are more aural than sensual, more musical than instinctual. There are those who are predominantly disposed to 'once born' sin and others, by contrast, whose predominant disposition is towards 'once born' grace.

287. In fact, the notion of 'once born' sin is only really credible from a transcendentalist standpoint, where a distinction between grace and sin, wisdom and folly, would be readily acknowledged by those with a predominating disposition towards grace of an aural nature (subnature). People who are more disposed to the flesh, by contrast, would not normally think of their sensual indulgences in terms of 'sin', unless, however, they also happened to be nominally Christian, and thus open to the possibility of inauthentic grace via verbal absolution (from a priest). For the Heathen, on the contrary, fleshy indulgences are something to take for granted, even when and if they achieve a degree of external grace via, presumably, music.

288. Yet they still differ from those who, on whatever grounds, relate more to the ears than to the phallus, and for whom a sensual descent into the flesh is the exception to the rule, an exception which they would be perfectly prepared to regard as sinful.

289. Such sin, being fleshy, is 'once born', has a Heathen association which distinguishes it from the Christian sin of cerebral 'rebirth'. It is sinful from the standpoint of external grace, not from the standpoint of internal grace, which exists in respiratory 'rebirth' above the phenomenal plane of cerebral sin, and has reference, in consequence, to the spiritual 'peace', or fulfilment, that surpasses mere intellectualism.

290. 'The word' is what is really sinful from the standpoint of internal grace, and consequently it is only people who are preponderantly centred in internal grace who would be disposed to regarding it, the intellect, as sinful. Those who are centred in the intellectual sphere of 'the word', however, would be no less indisposed to regarding their cerebral self-indulgences as sinful ... than their fleshy counterparts of a predominantly phallic disposition down below, in the mundane realm of Heathen folly, could be expected to regard their sensual self-indulgences as sinful.

291. In either case, one needs to be centred in grace before a distinct conception of sin, corresponding to the type of grace to which one subscribes, is going to be either possible or desirable. People who are overly given to phenomenal self-indulgence would not, as a rule, be disposed to such a conception themselves. And this includes Christians as well as Heathens,‘re-born’ sinners as well as their 'once born' counterparts.

292. Strange as it may seem, a majority of Christians are not aware of the degree to which their acquiescence in 'the word', the phenomenal self-indulgence of cerebral knowledge, is sinful, or even that it could be sinful at all. And this is partly because they have been led to regard fleshy self-indulgence as alone sinful, and to regard cerebral deliverance from it through 'the word', whether the New Testament 'word of Christ' or the verbal absolution of a priest following confession, as commensurate with grace. But, as we have shown, such a deliverance is from massive mass to voluminous volume in Mass-Volume, and thus from Heathen 'once born' sin in the flesh to Christian 're-born' sin in the brain, both of which contexts appertain to the phenomenal axis of vegetative masculinity.

293. Instead of being encouraged to abandon sin altogether, the average sinner is merely encouraged to abandon Heathen sin for Christian sin, and to embrace the inauthentic grace of verbal absolution, centred in 'the word', as a reward for so doing! Thus the penitent is left with the impression that he has been saved from sin to grace when, in point of fact, he has only been saved from a lower mode of sin to a higher one in which 'the word' takes on undue religious significance.

294. Even inauthentic grace, associated with verbal absolution, is fundamentally sinful, since no more than a quasi-idealistic form of naturalism. For religious thought, or prayer, is still affiliated to the brain, and thus to the phenomenal realm of vegetative naturalism. It falls short of meditation. Salvation from Mass to Volume is always a shortfall from true salvation, and therefore not something in which the person anxious to secure an accommodation with God can place much confidence. It is nothing short of a Christian con-trick, substituting its own level of sin for the Heathen sin to which, through some sort of Christian conscience, many people remain uneasily attached.

295. Yet, in reality, Heathen or external sin is only such from an aural-centred standpoint in external grace, which is effectively Subchristian, and not something that should enter into Christian account, bearing in mind its commitment to 're-born' criteria. The confessee is supposed to be Christian, not Heathen, and consequently his confessions should revolve around cerebral sin. Of course, in a way they do, since the brain is being used for purposes of confessing. But, in practice, too many Christians are fundamentally more Heathen in their fleshy appetites than Christian, and, in any case, they will remain sinners even after verbal absolution.

296. For the truly Graceful are an 'Elect of Spirit', and for this 'Elect of Spirit' ... sin is the exception to the rule, and therefore not something to make a habit of confessing. The Superchristian, or sensible, transcendentalist, will be too given to cultivating the spirit, through meditation, to have either the time or the inclination for sin. He will remain aloof from the sinful and their mundane limitations, for he is not, in truth, a Christian.

297. Neither, if internal, is he a Subchristian, though he will be aware that the salvation of Subchristians to Superchristianity, of aural grace to respiratory grace, is always possible and eminently desirable if there is to be a deepening of truth and enhancement of sensibility. It may not be possible to convert the majority of Christians, bogged down in their cerebral sin, from voluminous volume to spaced space, but there is no reason why a majority of the devotees of sequential time should not be able to ascend the time-space axis of religious idealism in what would amount to a comparatively straightforward process of internal salvation, formally abandoning the aural grace of the ears for the respiratory grace of the lungs.

298. The plane of Space, which begins spatial and ends spaced, can also be regarded as the plane of the spirit (perceptions), but of the spirit that is evil (noumenally objective) in the spatial context and wise (noumenally subjective) in the spaced context. The spiritual plane, incorporating two kinds of Space, is supernoumenal, whether in metachemical superfemininity (evil) or in metaphysical supermasculinity (wise).

299. The plane of Time, which begins sequential and ends repetitive, can also be regarded as the plane of the soul (emotions), but of the soul that is wise (noumenally subjective) in the sequential context and evil (noumenally objective) in the repetitive context. The soulful plane, incorporating two kinds of Time, is subnoumenal, whether in metaphysical submasculinity (wise) or in metachemical subfemininity (evil).

300. The plane of Volume, which begins volumetric and ends voluminous, can also be regarded as the plane of the intellect (conceptions), but of the intellect that is good (phenomenally objective) in the volumetric context and foolish (phenomenally subjective) in the voluminous context. The intellectual plane, incorporating two kinds of Volume, is upper phenomenal, whether in chemical upper-femininity (good) or in physical upper-masculinity (foolish).