301. The plane of Mass, which begins massive and ends massed, can also be regarded as the plane of the id (instincts), but of the id that is foolish (phenomenally subjective) in the massive context and good (phenomenally objective) in the massed context. The instinctual plane, incorporating two kinds of Mass, is lower phenomenal, whether in physical lower-masculinity (foolish) or in chemical lower-femininity (good).

302. The terms we usually apply to the subatomic structures of these planes or, more correctly, to their attributes thereof, reflect their particle/wavicle subdivisions into primary and secondary, or impersonal and personal manifestations, in both external and internal contexts. These terms are 'will' and 'mind', and we therefore have fourfold options in each case, starting at the top with spirit, descending to soul, further descending to intellect, and ending, at the bottom, with the id. Hence we can distinguish spiritual will and/or mind from soulful will and/or mind in both evil and wise contexts. Likewise, we can distinguish intellectual will and/or mind from instinctual will and/or mind in both good and foolish contexts.

303. The distinction between 'will' and 'mind', particles and wavicles in both external and internal contexts, is one of free will vis-à-vis natural determinism, though each of these attributes of Space, Time, Volume, and Mass will be more or less one thing or the other according to whether we are dealing with objectivity or subjectivity, the female or the male aspect of things in what is a distinction, after all, between unnature and nature, or unconscious and conscious.

304. Hence, as a broad rule, we may rest assured that there will be more free will in those contexts which are characterized by female unnature/unconsciousness and correspondingly less natural determinism, whereas there will be more natural determinism in those contexts characterized by male nature/consciousness and correspondingly less free will.

305. Since movement from one plane to another is achieved by a diagonal progression (if forwards) or regression (if backwards) in relation to what we have termed axes, it follows that free will should predominate over natural determinism in Space-Time and in Volume-Mass, the diabolic and the feminine axes respectively of materialism and realism, which are characterized by an objective orientation in barbed divergence and/or convergence, depending on the degree to which objectivity is externalized or internalized, in relation to what, subatomically, is a vacuous precondition. Conversely, natural determinism will preponderate over free will in Mass-Volume and in Time-Space, the masculine and the divine axes respectively of naturalism and idealism, which are characterized by a subjective orientation in curved divergence and/or convergence, depending on the degree to which subjectivity is externalized or internalized, in relation to what, subatomically, is a 'plenumous' precondition.

306. Thus where the 'female' axes of Space-Time and of Volume-Mass are concerned, their objective orientation allows for a greater degree of free will in element/elementino particles than ever it does for natural determinism in element/elementino wavicles, not least of all because the vacuous preconditions of these axes conduce towards unnatural/unconscious modes of spirit, soul, intellect, and id ... in relation to spatial space, repetitive time, volumetric volume, and massed mass.

307. Where, by contrast, the 'male' axes of Mass-Volume and of Time-Space are concerned, their subjective orientation allows for a greater degree of natural determinism in element/elementino wavicles than ever it does for free will in element/elementino particles, not least of all because the 'plenumous' preconditions of these axes conduce towards natural/conscious modes of id, intellect, soul, and spirit ... in relation to massive mass, voluminous volume, sequential time, and spaced space.

308. Hence to descend, in space-time unnature/unconsciousness, from the evil spirit of spatial space to the evil soul of repetitive time, as from photons to photinos in metachemical materialism.

309. Hence to descend, in volume-mass unnature/unconsciousness, from the good intellect of volumetric volume to the good id of massed mass, as from electrons to electrinos (conventional) and/or positrons to positrinos (radical) in chemical realism.

310. Hence to ascend, in mass-volume nature/consciousness, from the foolish id of massive mass to the foolish intellect of voluminous volume, as from neutrons to neutrinos (conventional) and/or deuterons to deuterinos (radical) in physical naturalism.

311. Hence to ascend, in time-space nature/consciousness, from the wise soul of sequential time to the wise spirit of spaced space, as from protons to protinos in metaphysical idealism.

312. The relationship of 'will' to 'mind', of particles to wavicles in elements and elementinos, is also the relationship of power to glory, which is to say, of unnature and/or nature, depending on the axis, to unconsciousness and/or consciousness.

313. Hence will stands to mind as power to glory in both external and internal contexts where, in each case, will precedes mind, albeit with a different emphasis, according to how and whether will predominates over mind or mind preponderates over will.

314. Since will stands to mind as power to glory, we may hold that Space stands to spirit in an identical fashion, whether in terms of superfeminine materialism or supermasculine idealism. Hence, in the one case, we must distinguish the super-unnatural power of spatial space from the super-unconscious glory of evil spirit, while, in the other case, we have to distinguish the supernatural power of spaced space from the superconscious glory of wise spirit.

315. Likewise we may hold that Time stands to soul as power to glory, whether in terms of submasculine idealism or subfeminine materialism. Hence, in the one case, we must distinguish the subnatural power of sequential time from the subconscious glory of wise soul, while, in the other case, we have to distinguish the sub-unnatural power of repetitive time from the sub-unconscious glory of evil soul.

316. Similarly, we may hold that Volume stands to intellect as power to glory, whether in terms of upper-feminine realism or upper-masculine naturalism. Hence, in the one case, we must distinguish the upper-unnatural power of volumetric volume from the upper-unconscious glory of good intellect, while, in the other case, we have to distinguish the upper-natural power of voluminous volume from the upper-conscious glory of foolish intellect.

317. Finally, we may hold that Mass stands to (the) id as power to glory, whether in terms of lower-masculine naturalism or lower-feminine realism. Hence, in the one case, we must distinguish the lower-natural power of massive mass from the lower-conscious glory of foolish id, while, in the other case, we have to distinguish the lower-unnatural power of massed mass from the lower-unconscious glory of good id.

318. Concerning Space-Time, we have a will-based, and therefore powerful, definition of metachemical materialism that complements its mind-centred, or glorious, definition in terms of spirit-soul.

319. Concerning Volume-Mass, we have a will-based, and therefore powerful, definition of chemical realism that complements its mind-centred, or glorious, definition in terms of intellect-id.

320. Concerning Mass-Volume, we have a will-based, and therefore powerful, definition of physical naturalism that complements its mind-centred, or glorious, definition in terms of id-intellect.

321. Concerning Time-Space, we have a will-based, and therefore powerful, definition of metaphysical idealism that complements its mind-centred, or glorious, definition in terms of soul-spirit.

322. Space-time/spirit-soul materialism denotes a noumenal axis of metachemical power and glory that descends from the external context of super-unnatural will/super-unconscious mind to the internal context of sub-unnatural will/sub-unconscious mind.

323. Volume-mass/intellect-id realism denotes a phenomenal axis of chemical power and glory that descends from the external context of upper-unnatural will/upper-unconscious mind to the internal context of lower-unnatural will/lower-unconscious mind.

324. Mass-volume/id-intellect naturalism denotes a phenomenal axis of physical power and glory that ascends from the external context of lower-natural will/lower-conscious mind to the internal context of upper-natural will/upper-conscious mind.

325. Time-space/soul-spirit idealism denotes a noumenal axis of metaphysical power and glory that ascends from the external context of subnatural will/subconscious mind to the internal context of supernatural will/superconscious mind.

326. The metachemical power and glory of materialism, being noumenally objective, is evil, and hence diabolical, whether with regard to the impersonal negativity of weakness and hatred or with regard to the personal positivity of strength and love.

327. The chemical power and glory of realism, being phenomenally objective, is good, and hence feminine, whether with regard to the impersonal negativity of ugliness and humility, or with regard to the personal positivity of beauty and pride.

328. The physical power and glory of naturalism, being phenomenally subjective, is foolish, and hence masculine, whether with regard to the impersonal negativity of ignorance and pain or with regard to the personal positivity of knowledge and pleasure.

329. The metaphysical power and glory of idealism, being noumenally subjective, is wise, and hence divine, whether with regard to the impersonal negativity of illusion and woe or with regard to the personal positivity of truth and joy.

330. Hence, in materialism, both weakness-hatred and strength-love are evil, the only difference being that whereas weakness and hatred are powerful and glorious manifestations of negative evil, strength and love are their positive counterparts.

331. Hence, in realism, both ugliness-humility and beauty-pride are good, the only difference being that whereas ugliness and humility are powerful and glorious manifestations of negative good, beauty and pride are their positive counterparts.

332. Hence, in naturalism, both ignorance-pain and knowledge-pleasure are foolish, the only difference being that whereas ignorance and pain are powerful and glorious manifestations of negative folly, knowledge and pleasure are their positive counterparts.

333. Hence, in idealism, both illusion-woe and truth-joy are wise, the only difference being that whereas illusion and woe are powerful and glorious manifestations of negative wisdom, truth and joy are their positive counterparts.

334. I have consistently written of a particle/wavicle distinction between the impersonal and personal, primary and secondary manifestations of any given element, elementino, axis, or whatever, and would not wish to reject what is, after all, a convenient logical tool. But it is of course a generalization, and no element or elementino could be subdivided in such a way as to suggest that particles and wavicles were completely separate or mutually independent entities. In actuality, particles retain a wavicle aspect and wavicles a particle aspect; for it would be as impossible to conceive of a particle that was totally bereft of a wavicle dimension ... as to conceive of a wavicle that existed in complete independence of a particle base. Wavicles derive, in secondary fashion, from somewhere, and that somewhere is always a particle.

335. The distinction between particles and wavicles is not, therefore, absolute or, at any rate, as absolute as neat philosophical pigeon-holing could lead one to believe, but there is one, and it is important to accept and understand this fact if one intends to do adequate justice to the difference between will and mind, or power and glory, as primary and secondary manifestations of any given element/elementino.

336. Granted that no particle is completely 'particular' and no wavicle completely 'wavicular', the generalizations we have made between particles and wavicles in both elemental and molecular modes, concerning any given element or elementino, remains logically valid and therefore philosophically credible. What we really have, in relation to these subatomic categories, is a spectrum of particle/wavicle differentiation that stretches from the elemental-particle category of that which is most 'particular' and correspondingly least 'wavicular' to the elemental-wavicle category of that which is most 'wavicular' and correspondingly least 'particular' via the molecular-particle category of that which is more (relative to most) 'particular' and correspondingly less (relative to least) 'wavicular' and the molecular-wavicle category of that which is more (relative to most) 'wavicular' and correspondingly less (relative to least) 'particular'.

337. Hence, instead of a clear-cut particle/wavicle distinction, we find shades of particle and wavicle interdependence, from the most 'particular' and least 'wavicular' category at one end of the subatomic spectrum to the most 'wavicular' and least 'particular' category at its other end. And this is so of both elements and elementinos, external and internal contexts, except that the particle aspect of any given axis will predominate in the former and the wavicle aspect preponderate in the latter, bearing in mind the extent to which elementinos signify a scaling-down of particle-based definitions and correlative scaling-up of wavicle-centred ones, in keeping with their reduced size. Such reductions, commensurate with a more refined disposition, can only conduce towards the advancement of sensibility at the expense of supremacy, the very opposite of the entrenchment, in externalization, of primacy at the expense of sensuality. For there will of course be more mind and less will wherever the elementino takes precedence over the element, as in all internal contexts, including those axes with a 'female', and therefore objective, orientation.

338. Hence the distinction between, say, weakness and hatred in Space-Spirit will be one in which weakness, corresponding to spatial space, will predominate over hatred, whereas the distinction between weakness and hatred in Time-Soul will be one in which hatred, corresponding to evil soul, will preponderate over weakness. Now what applies to impersonal negativity will apply no less to personal positivity, where the distinction between strength and love is concerned. There will always be more love than strength in the internal context, even though strength is still the necessary precondition of love, as power of glory.

339. In no context can you put the cart before the horse or the chicken before the egg. Power always precedes glory, in internal, or 're-born', contexts no less than in external, or 'once born', ones, although the ratio of the one to the other will differ according to whether we are rooted in elements or centred in elementinos, externally centrifugal-to-straight, or internally straight-to-centripetal.

340. Thus while weakness and/or strength will predominate over hatred and/or love in Space-Spirit, hatred and/or love will preponderate over weakness and/or strength in Time-Soul, both alike appertaining to the metachemical axis of materialism, whose noumenal objectivity is absolutely significant, in its direct (barbed) disposition, of evil.

341. Thus whilst ugliness and/or beauty will predominate over humility and/or pride in Volume-Intellect, humility and/or pride will preponderate over ugliness and/or beauty in Mass-Id, both alike appertaining to the chemical axis of realism, whose phenomenal objectivity is relatively significant, in its direct (barbed) disposition, of goodness.

342. Thus whilst ignorance and/or knowledge will predominate over pain and/or pleasure in Mass-Id, pain and/or pleasure will preponderate over ignorance and/or knowledge in Volume-Intellect, both alike appertaining to the physical axis of naturalism, whose phenomenal subjectivity is relatively significant, in its indirect (curved) disposition, of folly.

343. Thus whilst illusion and/or truth will predominate over woe and/or joy in Time-Soul, woe and/or joy will preponderate over illusion and/or truth in Space-Spirit, both alike appertaining to the metaphysical axis of idealism, whose noumenal subjectivity is absolutely significant, in its indirect (curved) disposition, of wisdom.

344. If it is 'straight' for a man to dress in a sports jacket and/or suit, with the likelihood of a tie, then the addition of a raincoat in the event of rain would constitute a concession to 'bentness', which is to say, to a quasi-feminine dimension of phenomenal objectivity superimposed upon what is basically a heathenistically masculine form of attire. Alternatively the addition, in the event of ice or snow, of an overcoat to this attire would constitute a more conservative concession to 'bentness' in terms of a quasi-diabolic dimension of quasi-noumenal objectivity, since overcoats are designed to keep one warm, and thus have a correlation with fire rather than water. The only thing more fundamentalist than an overcoat would be a fur or an afghan coat, but that would be more genuinely noumenally objective with regard to its beastly composition and effectively barbarous correlation. Whereas fur coats, for example, would suggest a parallel with spirits, like whisky and gin, overcoats and raincoats suggest a parallel with wine, the former in relation to red and the latter to white.

345. Be that as it may, the fatality, if I may so put it, of 'straight' dressing is that the man concerned is exposed, sooner or later, to the superimposition of raincoats and/or overcoats upon his original attire. He may start out masculine, if openly garbed in a sports jacket or suit, but he will soon become, under duress of inclement weather conditions, either quasi-feminine or quasi-diabolic, and thus effectively 'bent'. To use a sports analogy, he may start out in a mode of attire that suggests a gender parallel with Association Football, but gravitate, in the course of superimposing a raincoat and/or overcoat upon this attire, to something suggestive of Rugby League and/or Union - the one arguably having more to do with water and the other with fire, as though indicative of quasi-feminine and quasi-diabolic alternatives to that which, as Association Football, is based in vegetation to the exclusion - barring the possibility of a 'header' concession to fire - of anything else, including, it has to be said, the airy Beyond ... of Gaelic Football.

346. However that may be, both Rugby League and Rugby Union would appear to be 'bent' as opposed to 'straight', the quasi-feminine and quasi-diabolic 'bentness' of raincoat and overcoat parallels in the enhanced vertical structure of their goals, the posts of which tower above the (horizontal) bar in a manner suggestive of the monolithic structure of both raincoats and overcoats vis-à-vis the sports jackets or suits they are intended to cover. Clearly, if there is a football parallel about these latter kinds of masculine attire, then it is difficult to avoid the notion that as soon as a man pulls either a raincoat or an overcoat into place over them, he ceases to be recognizably 'straight' and effectively becomes 'bent', approximating more to Rugby League and/or Union in what can only be described as a watery and/or fiery departure from vegetative roots which, willy-nilly, has the effect of compromising his masculine integrity in relation to the quasi-feminine and quasi-diabolic alternatives already described. Curiously, the footballer is more masculine than the rugby player, even when the latter strives to be as 'macho' as possible, whether or not in consequence of 'subconscious' compensation for the less masculine nature of rugby, with its objective openness and fundamentally more aggressive bias. In fact, it is primarily the absence of netting behind the rugby goal which confirms this more openly objective stance, in marked contrast to the football goal.

347. Hence there is a certain towering objectivity about the rugby goal which removes it from the more subjective impression created by the football goal, with its containing nets. There is also the suggestion, if further analogies are to be drawn, of a hardback parallel for rugby as against a paperback parallel for football, since books are broadly divisible into hardbacks and paperbacks, and it does not require too much imagination or intelligence to perceive a connection between them and the types of sport we have been discussing. For there is about the average book, as about the other subjects under consideration, an objective or 'square' correlation, which sharply contrasts with the subjective or 'hip' correlation of, for example, discs and tapes.

348. However, before we broach that subject, let me say a word or two more about books, deeming the paperback to be analogically closer, in its comparatively more subjective construction, to sports jackets and/or suits and Association Football, but the hardback to be closer, by contrast, to raincoats and/or overcoats and Rugby League and/or Union, depending on the type of hardback in question. Now since the aforementioned 'bent' options have been conceived on the basis of a distinction between water and fire, it behoves us to do the same with hardbacks, not least of all in relation to the dustjacket or cover, whose correlation with watery or fiery associations will depend upon its texture and construction - dull plastic covers having a watery correlation and bright shiny ones a fiery correlation, thus reminding us of raincoats and overcoats again. However, we also need to consider the absence or presence, within hardbacks, of photographic reproductions, since where their absence would suggest a watery correlation by dint of having an exclusively verbal composition, their presence would suggest the addition of a fiery dimension, a dimension of light which would enable us to infer a parallel with overcoats and Rugby Union. For it is the photographic hardback which would be the more 'bent' of the two, thus falling into line with quasi-diabolic as opposed to quasi- feminine evaluations.

349. Concerning discs and tapes, it seems to me that we have a 'hip' correlation by dint of their round as opposed to square or rectilinear construction overall, and that this roundness is commensurate with a more genuinely Catholic (compared to paperbacks) and even Superchristian orientation such that would correspond to the triadic Beyond with regard to feminine, masculine, and supermasculine options, beginning with compact floppies, proceeding to compact discs, and culminating, at the top, with cassettes, as we move beyond the phenomenal planes of Mass and Volume to the noumenal plane of Space.

350. However, if discs and tapes are beyond books, we should distinguish between that which is effectively beyond them in sensuality, as 'once born' radical subjectivity, and that which is effectively beyond them in sensibility, as 're-born' radical subjectivity. For it soon becomes evident to the inquiring mind that 3½" compact floppies are the sensible form of floppy disc in relation to 5¼" floppy discs whose elemental correlation, in due fluidal terms, is less with the womb than with the tongue, in what amounts to a realist distinction between positrons and positrinos in effectively radical feminine (lesbian humanist) vein.

351. Likewise, we should have no reason to doubt that compact discs are the sensible form of hard disc in relation to stylus-using hard discs (LPs, EPs, etc.) whose elemental correlation, in due vegetative terms, is less with the brain than with the phallus, in what amounts to a naturalist distinction between deuterons and deuterinos in effectively radical masculine (homosexual nonconformist) vein.

352. Similarly, there is no reason to doubt that audio cassettes are the sensible form of audio tape in relation to tape-recorders, whose elemental correlation, in due airy terms, is less with the lungs, in encased fashion, than with the ears in what amounts to an idealist distinction between protons and protinos in effectively divine (submasculine-to-supermasculine transcendentalist) vein.

353. Finally, it seems to me that video cassettes are the sensible form of video tape in relation to film reels, whose elemental correlation, in due fiery terms, is less with the heart than with the eyes in what amounts to a materialist distinction between photons and photinos in effectively diabolic (superfeminine-to-subfeminine fundamentalist) vein.

354. The distinction drawn above between plain hardbacks and hardbacks incorporating photographic reproductions is one that I regard as paralleling not only Rugby League and Rugby Union, or raincoats and overcoats, but also white and red wines, since we have what amounts to a watery/fiery dichotomy. Such hardbacks can be regarded as standing, in phenomenally objective fashion, in between the noumenal objectivity of books largely if not exclusively composed of photographic reproductions, not to mention, in a wider and arguably more genuinely fundamentalist context, films and/or videos, and the phenomenal subjectivity, down below, of paperbacks. In other words, as taking a sort of middle-class position in between ruling- and working-class alternatives, the latter of which, besides being identifiable with Association Football and sports jackets and/or suits, would also qualify for an analogy with beer.

355. However, it has to be admitted that paperbacks can also include photographic reproductions, and that we must accordingly allow for a separate category of paperback with a more fundamentalist slant. Now, to my mind, this would equate more with the brightness of lager than with the comparative dullness of beer, or light ale, as well as probably having more to do, in football, with headed goals than booted ones, so that we may allow, in this latter context, for a fiery dimension which complements or, rather, contrasts with the vegetative dimension, so to speak, of kicked goals, which are arguably more germane to football conceived in terms of its vegetative roots that parallel the generality of non-photographic or plain paperbacks.

356. Thus there would be a fiery 'bentness' to photographic paperbacks that paralleled the 'bentness' of headed goals in football and of lager in beer, and gave to the heathen working-class in general the capacity to achieve a more fundamentalist orientation independently of middle-class norms, including, presumably, via the medium of hooded overcoats which, despite having an overall rectilinear design, would suggest a more subjective approach to the orientation in question.

357. However, if the Heathen masses remain 'straight' in relation to sartorial, sports, cultural, and other matters, then those whose orientation is rather more Christian, and hence fire-denying, will favour, in Catholic vein, a comparatively 'hip' approach to such matters, tending, as already noted, towards the curvilinearity of zipper jackets and the vegetation-to-air affirming metaphor of stout, with its airy head rising precipitously from a darkly vegetative or earthy body. They will also, as Irish Catholics, prefer Gaelic Football to Association Football, bearing in mind the extent to which points scored above the crossbar/between the towering posts of Gaelic Football are affirmative of airy idealism and more significant, in moral terms, than goals scored under the crossbar/between the uprights in football-like vein.

358. In fact, it is this additional dimension above the crossbar which grants Gaelic Football such a moral advantage over its English counterpart, making it the preferred sport of those who, being more genuinely Christian, are open to the Beyond and thus to the possibility, no matter how imperfectly expressed, of grace, not closed down in a sort of Heathen resistance to divine criteria, in typically English fashion. Indeed, it is hardly surprising that, in view of its fundamentalist slant, heading is alien to Gaelic Football, and that the net-affirming subjectivity of the latter, far from being purely phenomenal, also embraces the noumenal realm of air in due transcendentalist fashion, as points are scored between the goal-transcending uprights in what amounts to an antithesis not only to rugby but, more radically, to gridiron, that more fundamentalist (compared to Rugby Union) form of American Football which is objectively open, to a noumenal degree, to the fiery Behind, and thus to analogical equation with photographic books, spirits, fur coats, and so on, in due Superheathen fashion.

359. If it would be morally wrong to allow rugby and Gaelic Football to be played on the same pitch in, presumably, the same stadium, overlooking the Heathen/Christian distinction between them, then it would be even more wrong to allow gridiron and Gaelic Football to share similar facilities, bearing in mind the Superheathen status of the American game. American barbarism and Gaelic culture are two entirely different things, and are no more reconcilable than the Devil and God. All right, I grant that Gaelic culture may not yet have attained to a Superchristian status, as I hope one day it will, not least of all in relation to the development of indoor facilities for Gaelic-type games, but that would not justify allowing two such diametrically antithetical games as gridiron and Gaelic Football to share the same stadia. For as soon as you bow to moral relativism, you turn your back on God and all Christian-type resolves to advance and encourage spiritual redemption. You have allowed the Devil to compromise the holy ground.

360. Granted that a continuum of civilized-to-barbarous can be expected of and accommodated by England, which is where notions of 'Anglo-American' come into play, Gaelic culture is an entirely different proposition, and no-one who wishes to further it should have anything to do with its opposite, least of all to the extent of blurring the line between soul and spirit, fundamentalism and transcendentalism. It may be that, in the triadic Beyond ... of 'Kingdom Come', an accommodation with Association Football and Rugby League will have to be made, albeit with due regard to certain divinely-conditioned modifications, but I cannot foresee a time when it could be thought proper to make an accommodation with gridiron, especially since Rugby Union would be less than acceptable in that respect, bearing in mind its quasi-diabolic status as the mode of rugby most given, through spot kicks and/or drop goals, to fiery fundamentalism.

361. The self is that which exists, but as an amalgam of will and mind, of power and glory, of freedom and determinism, of impersonal and personal - in short, of experiment and experience.

362. There is not one self but four selves in both external and internal, 'once born' and 're-born' contexts, two of which are objective, the other two of which subjective, with female and male implications respectively in both negative and positive modes. I have divided these selves into their phenomenal and noumenal manifestations, and am aware that the Mass and/or Volume of the former ranks lower than the Time and/or Space of the latter.

363. The existence of the self, at any level and in any mode, is premised upon its ability to will, to experiment or act, and the fulfilment of this action is what grants to each self its unique being, or mind. "I will, therefore I am," could be the way by which the self explains and justifies its existence to itself. But the manner in which it wills, the kind of self it is, will determine whether its existence is to do, to give, to take, or to be.

364. "I will, therefore I am doing, or giving, or taking, or being," as the case may be. "I will to do, or to give, or to take, or to be, according to what kind of self I am. Therefore my existence will be with regard to doing, or giving, or taking, or being, as I alternate between will and mind, experiment and experience, power and glory, on the basis of a particle/wavicle oscillation, never one or the other for very long or exclusively, but existing in relation to a sort of 'eternal recurrence' of alternation between freedom and determinism, power and glory, for as long as I, this particular self, exists. Without this alternation there would be no existence for me, neither vis-à-vis experiment nor vis-à-vis experience, will nor mind. I exist, through oscillation, to live, which is to say, to do, to give, to take, or to be, either separately or successively, independently or associatively, depending on the self and the kind of person it attaches to or, more correctly, is attached to it."

365. A person can choose which self to give priority to, whether or not to the exclusion of others, but a person will also be subject to the pull of one self or another depending on his/her gender and the type of person he/she is, viz. upper or lower class, Heathen or Christian, of this race or that race, and so on. Inevitably, choice is constrained by certain predetermined factors over which the individual has little or no control. She cannot, as a female, develop subjectivity to anything like the same extent as a man, for she remains a creature rooted in objectivity. Conversely, he is unlikely, as a male, to develop objectivity to anything like the same extent as a woman, since he is, by nature, centred in subjectivity, even when and if society expects him to go against his natural grain, as it were, and cultivate objectivity of one type or another, thereby resulting in his becoming quasi-feminine or perhaps even quasi-diabolic, i.e. superfeminine in spatial-space externality and subfeminine in repetitive-time internality. Even then, although such a man is 'bent' by male standards, he is not a woman. He will still fall short of the degree of objectivity to which a woman can attain, and thus remain fundamentally male and subjective. One can choose, but only within restricted parameters. Where such restrictions have no relevance, on the other hand, it is because one has remained or become 'true' to one's original nature, cultivating objectivity at the expense of subjectivity (if female) or subjectivity at the expense of objectivity (if male).

366. Now if the self (whichever self that may happen to be) oscillates between will and mind, experiment and experience, it must proceed from self-affirmation to self-fulfilment, temporarily abandoning the one as it achieves the other. Hence as soon as the focus of the self settles on self-affirmation, there will be an implicit accommodation of self-denial (of the self which is the instigator of this focus), whereas as soon as self-affirmation carries one, or the self-denying self, over into self-fulfilment, there will be an implicit accommodation of self-transcendence (of the self which is responsible for self-affirmation). Therefore one's self is caught up in a cyclical progression analogous to the Trinity, in which a Son-Self is denied in order that a Father-Self may be affirmed, which is in turn transcended by and in the Spirit-Self of self-fulfilment. Yet this latter must in turn be abandoned as the personal self takes over again, in order that the link with the impersonal self may be re-established, to power the personal self, duly transmuted, on towards the universal self of spiritual glory, in what amounts to an 'eternal recurrence' of cyclical transformation.

367. Really, it is the same self, the personal self, which is being affected in either case, but it is living both the will and the spirit of impersonal and universal selfhood as it utilizes its mind to alternate between the two contexts, the powerful will and the glorious spirit. And in this it achieves self-realization of that which powers and glorifies its existence. Its initial self-denial is a means to the self-realization that comes from being into the self-affirmation and self-fulfilment of its powerful and glorious extremes. In passing from self-fulfilment to self-realization, it reverts to its starting-point and must begin again the process of self-denial with which it sought to escape from mind to will. For although the goal of the will is to transport the self to spirit, to universal fulfilment, it cannot remain there forever but must relapse, via self-realization, into its habitual selfhood in order to reaffirm its connection with the will. A permanent denial and/or transcendence of the personal/impersonal self in the universal self would result in death, as, for example, in the cessation of breath. One flaps to glide, but one cannot glide for ever!

368. Let us now take a self, the self, more particularly, that is of most interest to me as a self-styled superman, or man of inner metaphysical selfhood. We shall call this self the superego, for it is the mind that, having a protino basis in metaphysical idealism, rises to the highest thoughts, to pure thought, and is therein mindful of the desirability of tuning-in, as it were, to the lungs and becoming aware of their rise and fall in spaced space. We call this rise and fall of the lungs breathing, and it is the breath which is the object or, rather, subject of our mental attention, as we allow the superego to be eclipsed by the supernatural will of the lungs and transported, in due course, into superconscious spirituality. In other words, things proceed from superego to superconscious via supernature, wherein the inner metaphysical self achieves maximum spiritual fulfilment through its transmutation via its impersonal to its universal manifestation, prior to a return to its personal manifestation again in due process of self-realization. The self that was personal becomes impersonal through respiratory supernature and, finally, universal through spiritual superconsciousness, wherein it is fulfilled. But it must quickly become personal again through metaphysical superego, the superhuman mind of the superman, if it wishes to renew the process and so carry on living, carry on existing as the ultimate self whose essence is joyful being. The man who is into this self, a superman, is the ultimate man, and his Father, the lungs, is the ultimate God, His Holy Spirit, the breath, is the ultimate Heaven. Through it, he is lifted beyond supermasculine selfhood to joyful glory in the Holy Spirit of Heaven, but he would not experience that joyful glory were it not for the power of God, the respiratory functioning of his lungs, to supernaturally transport him there. He is a true 'son of God' who ascends into Heaven on the third manifestation of inner metaphysical self, the superconscious manifestation in the universal self of the Holy Spirit of Heaven.

369. As the superego, mindful through advanced thought of the desirability of merging with supernature, becomes progressively more spiritualized, it ceases to be aware of itself as existing apart from the lungs, but increasingly comes to identify with their divine power as though it were to some extent conditioning and even influencing the breathing process, no longer mindfully aware of this process as something specifically germane to the lungs but actually grounded in the breathing itself, which assumes a new impetus and becomes deeper and richer in consequence of the superego's having come to merge with it.

370. Yet the lungs are still effectively 'calling the tune', for the inner metaphysical mind is not the inner metaphysical will, but that which is subject to the superwill when it gets out of its own shadow, so to speak, and allows the inner divine will, the breathing process of God-the-Lungs, to lead and guide it towards spiritual redemption in the Heaven of superconscious bliss, when the inner metaphysical will has delivered up the transmuted supermind to the redemptive glory of the Holy Spirit of Heaven, and one is released from the burden of superegocentric self into the gravity-defying lightness of expended breath, seemingly swallowed up by the air as that which, being everywhere, is truly universal.

371. There is about one's breathing a 1-0, 1-0, 1-0-like distinction between the 'in' and the 'out' breaths, the inhalation being the breath of the inner metaphysical will and the exhalation being the breath of the inner metaphysical spirit, so that the supermind given to identifying, through self-denial, with the inner divine will is first empowered and then glorified as both the will and the spirit of metaphysical selfhood take over and condition it accordingly, driving it beyond itself until it ceases to think in terms of mind, but becomes caught up with and transmuted by each of these supra-personal entities which we have effectively identified with the superwill and the superspirit, viz. the lungs and the breath. For while the inner metaphysical will draws it in, the inner metaphysical spirit drives it out, on a sort of systolic/diastolic basis, and it is with its superconscious transmutation in relation to exhaled breath that it is released from personal self and accordingly becomes universalized.

372. Yet, in reality, self-fulfilment in such spiritual fashion is all-too-transient, since it is obligatory to return, via self-realization, to the superego, in order to plunge once again into the self-affirmation of inner divine power, and thus identify anew with the lungs. Ultimately, one's supermind has to return from the inner metaphysical spirit to re-embrace the superwill of inner metaphysical divinity, although the speed and ease with which it re-identifies with first the inner divine will and then the inner sublime spirit will be modified, in keeping with one's ability, as superman, to successively merge, through self-denial, with each of these inner metaphysical alternatives.

373. Obviously, one cannot by-pass the inner metaphysical personal self, the superego, else there would be no salvation for it, since it is the subject of ultimate metaphysical salvation by dint of having put itself 'on the line' in the first place. The purely or predominantly unconscious breathing that characterizes average day-to-day existence for the majority of people, effectively dead to inner metaphysics, is simply a shortfall from ultimate metaphysical self, evidently because some lesser self is predominant (if outer) or preponderant (if inner) overall, and there is no place, in consequence, for the superego.

374. Those who read or write (voluminously) or pray are not going to be particularly conscious of their breathing at the time, and for them inner metaphysical selfhood is either 'beyond the pale' or out of reach, something lying dormant within them because they do not aspire to it, but prefer to live at a lower or baser level in some inferior self, be it physical (if vegetative) or chemical (if watery) or even metachemical (if fiery), scorning the airy salvation of ultimate metaphysics.

375. As I said, the inner metaphysical mind, say, is unlikely to present itself to anyone who has not cultivated the difficult art of thinking to a degree whereby it becomes desirable for one (as superego) to merge that highest of mental selves into the breath via the lungs in due process of redeeming it. For it is a self that is open to the possibility of identifying with inner God and of reaping the glorious reward of Heaven. It is a special self, this inner metaphysical mind, and one has to be, or to have become, a special person, a superman, before it will characterize one's lifestyle.

376. The superegocentricity of the superman is that which leads to the experience of ultimate Heaven, not the egocentricity of man, still less the unegocentricity of woman or the super-unegocentricity, for instance, of the superwoman, with her super-unnature and super-unconscious parameters. But the superegocentricity of the supermasculine male can only achieve superconscious experience of the Holy Spirit of Heaven if it is focused on the supernatural experiment of the Lung-God and allows itself to be carried away on the outgoing breath of heavenly release, thereby experiencing something of what it means to be spirit and universal, rather than either mind and personal or will and impersonal, no matter how briefly or intermittently. For the 'Son of God' is neither God nor Heaven, lungs nor breath, but superman, and he will remain centred in his superego, or inner metaphysical mind, even as he allows it to be successively conditioned and transmuted by both the inner metaphysical will (of the lungs) and the inner metaphysical spirit (of the breath).

377. Ultimately, it is the inner metaphysical mind which determines the extents to which the will and the spirit of inner metaphysical selfhood will exist for it as its power and glory, its Father and Holy Spirit, God and Heaven, superson without superearthly end.

378. I have heard it said that 'one must go full circle to find the truth' and, certainly, the above theories would seem to confirm that fact, especially with regard to metaphysical truth, or Truth per se, which has to do, as I have just argued, with the relationship of inner metaphysical mind, viz. the supermind, to inner metaphysical will, viz. the superwill, and inner metaphysical spirit, viz. the superspirit, in what amounts to a cyclical progression from knower to known via the ground (of all higher being) that links the two through its divine power.

379. By identifying with the impersonal self of inner metaphysical will, the personal self of inner metaphysical mind is brought to an experience of the universal self of inner metaphysical spirit, wherein it has passed from superegocentricity to superconsciousness in due process of becoming spiritualized.

380. But although it has to some extent merged with and become coloured or conditioned by inner metaphysical spirit, the exhaled breath, it is not that spirit but a purified and redeemed mind, the superconscious mind of the superman, and thus superconsciousness and the Holy Spirit of Heaven are anything but strictly identical, even though an accommodation of the former by the latter is what makes for metaphysical salvation at this level. The superconscious must soon revert, no matter how fleetingly, to superegocentricity in order to perpetuate its existence, plunging anew into the metaphysical body (the lungs) of the superwill, wherein, duly invigorated and transmuted, it is sped on its way, through divine power, towards experiential fulfilment in glorious identity with the Holy Spirit of Heaven.

381. Thus the cycle of metaphysical life is continually in motion, as the inner metaphysical mind passes successively through metaphysical will and spirit, power and glory, in the interests of enhanced being, in what amounts to the ultimate mode of Eternal Life, which is characterized by the spaced space of the breath.

382. The supermind can perpetuate the cycle for the above reason or it can break out of the cycle and revert to a more intellectually-centred mode of superegocentricity, the metaphysical intellectuality of the true philosopher, during which time the breathing process will more or less continue of its own volition without superconscious participation by one's inner metaphysical self, the self that is aware of the significance of metaphysical will and spirit to it, but which, nonetheless, can decide to opt out of redemptive grace if it so chooses.

383. Now this may be because it has had enough of meditating or feels the pull of some other self with a different interest to sustain, or, indeed, because possessed of a superegocentric urge to think and perhaps even record some of its thoughts in suitably metaphysical vein, disdaining an outright commitment to egocentricity in the 'low-brow' realm of the voluminous 'below', by remaining recognizably spaced, and hence philosophically succinct (aphoristic).

384. For even the superman can succumb to recording his thoughts, albeit in a manner which displays a great deal of prior thought and reflects, in its aphoristic concision, the idealistic plane to which he is accustomed, as a 'high brow', to mostly existing on, compliments of his superegocentricity. And, of necessity, he will even read these aphorisms or aphoristic notes (supernotes) in order to reassure himself that they make sense (to him) and, as it were, add up to something metaphysically sustainable.

385. Provided he is satisfied with his thoughts, that is all that really matters. They will remain a testimony to 'upper-class' intellectuality of a suitably metaphysical bias, and thus forever distinct from the 'lower-class' intellectuality that, centred in the ego of masculine mind, strives, in essayistic prolixity, to sustain a voluminous impression in keeping with its physical bias, a bias centred not in noumenal subjectivity but in its phenomenal counterpart, and mainly paying homage, in consequence, to 'low-brow' concerns, in due nonconformist fashion.

386. Yet even physical intellectuality, grounded in the physical body (of the brain), has a power and a glory of sorts, a will and a spirit, as, of course, does chemical intellectuality, grounded in the chemical body (of the womb) and metachemical intellectuality, grounded in the metachemical body (of the heart), the former humanist and the latter fundamentalist, each one respectively three- and four-times removed from metaphysical intellectuality rather than, as in the case of the physical mind of egocentric selfhood, just once removed from it in due phenomenally subjective vein.

387. Where phenomenal objectivity and noumenal objectivity are concerned, however, one is on the other side of the gender fence, the female side, in a realm that, far from openly acknowledging folly and wisdom, is obsessed with good and evil, politics and science, to the detriment, it may be, of economics and religion, not least of all when the latter are invaded and corrupted by good and evil in due political and scientific fashion, becoming no more than adjuncts to a female disposition.

388. Just as religion can be fourth-rate in fundamentalism, third-rate in humanism, second-rate in nonconformism, and first-rate in transcendentalism, with reference to the heart, the womb, the brain, and the lungs respectively, so it can be each of these in relation to the (outer) senses, viz. the eyes, the tongue, the flesh, and the ears, where similar rates of evaluation ... ranging from Space to Time via Volume and Mass ... apply, albeit with regard to 'once born' rather than to 're-born' criteria, which, stemming from a centrifugal source, are apt to result in a 'straight' manifestation of religion instead of one that is centripetal, and therefore 'hip'.

389. Yet, even here, the metaphysical takes spiritual precedence over the physical, the physical spiritual precedence over the chemical, and the chemical spiritual precedence over the metachemical, the latter of which makes, in due fundamentalist vein, for a fourth-rate approach to religion, an approach grounded in the metachemical body (of the eyes).

390. Hence, for logical consistency, let us distinguish the metachemical body (of the eyes) from the chemical body (of the tongue), the former making for a fourth- and the latter a third-rate approach to 'once born' religion, while we should likewise distinguish, on the male side of the gender fence, so to speak, the physical body (of the phallus) from the metaphysical body (of the ears), the latter of which is alone commensurate with first-rate 'once born' religion, since the ears stand to the phallus in elemental terms as air to vegetation, and it is air which is correlative with the metaphysical. Just so, the eyes stand to the tongue in elemental terms as fire to water, fire being correlative with the metachemical and thus with that which, being noumenally objective, stands at a further remove even than water from the noumenal subjectivity of true spirituality.

391. However, like the 'sensible' religions, the 'sensual' ones also reflect the operation of a cyclical arrangement whereby mind merges with will and is in turn conditioned by spirit, even when the spirituality is anything but genuine, and hence metaphysical.

392. If we take, as before, the example of metaphysical religion, we shall find that, in the 'once born' context of external devotion, mind is subegocentric, since subegocentricity is that which accrues to a level of psychic awareness, centred subatomically in the proton, which has for its object of focus the ears, whose subnatural will (to hear) transports it towards a subconscious fulfilment in harmony with such airwaves as one is receiving in due process of listening to whatever they are carrying, be it music or speech or other sounds of, in particular, a religious significance.

393. Hence the situation here is the reverse of the 're-born' context of 'sensible' religion, since it is the will of the outer metaphysical body to subjectively diverge towards the sound(s) one is listening to, which come at one from outside the self. Whereas the inner metaphysical will is about breathing in, the outer metaphysical will is about projecting out; and whereas the inner metaphysical spirit is about breathing out, the outer metaphysical spirit is about projecting in, since it must come to one in the guise, for example, of music, and then one must be listening to it for it to register subconsciously as recognizable patterns of sound to which one responds in a receptive manner.

394. Paradoxically, the outer metaphysical self of subegocentric mind loses itself by identifying with the outer metaphysical body (of the ears) and thus listening to whatever music or sound is coming to it from without, wherein it is subconsciously fulfilled (at least if the music or sound is agreeable). The subjective divergence of hearing would not, of course, enable this to happen, since hearing is germane to the ears and something that goes on whether or not one, as subegocentric mind, is subconsciously attuned to it. Only commitment by the subego of outer metaphysical selfhood to the outer metaphysical body makes listening possible, and this is what transmutes it from the personal plane of subegocentricity to the universal plane of subconsciousness, passing via the impersonal self to approximate unity with whatever sounds the airwaves may be bombarding it or, more correctly, the eardrums with at the time.

395. Thus although release from selfhood is still the motive driving one to subegocentrically tune-in, as it were, to the outer metaphysical body, such release is vis-à-vis incoming spirit and completely contrasts, in consequence, with the outgoing spirit of the breath to which the superman is attuned during the process of inner meditation. There is doubtless a sense in which listening to music, say, is a process of outer meditation, but it can never be anything more than 'straight' in view of its worshipful deference to external glory. It is essentially an extrovert form of metaphysics which, in consequence of its dependence on external ends, will never deliver the maximum of spiritual fulfilment, but always be constrained to a comparatively (in relation to inner metaphysics) superficial grasp of truth and joy.

396. For ultimate salvation lies within, in the 're-born' metaphysics of the lungs, and it is this which delivers the relevant self, the inner metaphysical self of superegocentricity, to maximum release from selfhood on the outflowing breath of inner metaphysical spirit.

397. The subman, by contrast, will remain - unless crassly extrovert - less than truly satisfied with his comparatively superficial metaphysics, and desirous, if relatively sensible, of moving up the idealistic axis of metaphysical commitment from sequential time and wise soul to spaced space and wise spirit, exchanging an outer power and glory for an inner power and glory that will lift him clear of subegocentricity into the superegocentric mind of the superman. For, in that, religion becomes 'hip', casts off its external straightness to slip into internal roundness, the centripetal tapering of a subjective convergence to the metaphysical omega point of a maximum truth and joy which, being fully sensible, can only be the more perfect of the two manifestations of spiritual fulfilment, in what amounts to the ultimate idealism of the Superchristian transcendentalist.

398. With regard, briefly, to the other axes, that which, being noumenally objective, utilizes the super-unnatural will of the outer metachemical body (of the eyes) to achieve a redemptive transmutation in relation to outer metachemical spirit ... is the super-unego, which accordingly becomes the super-unconscious.

399. Conversely, that which utilizes the sub-unnatural will of the inner metachemical body (of the heart) to achieve a redemptive transmutation in relation to inner metachemical spirit ... is the sub-unego, which accordingly becomes the sub-unconscious.

400. Likewise that which, being phenomenally objective, utilizes the upper-unnatural will of the outer chemical body (of the tongue) to achieve a redemptive transmutation in relation to outer chemical spirit ... is the upper unego, which accordingly becomes the upper unconscious.