401. Conversely, that which utilizes the lower-unnatural will of the inner chemical body (of the womb) to achieve a redemptive transmutation in relation to inner chemical spirit ... is the lower unego, which accordingly becomes the lower unconscious.

402. Similarly that which, being phenomenally subjective, utilizes the lower-natural will of the outer physical body (of the phallus) to achieve redemptive transmutation in relation to outer physical spirit ... is the lower ego, which accordingly becomes the lower conscious.

403. Conversely, that which utilizes the upper-natural will of the inner physical body (of the brain) to achieve redemptive transmutation in relation to inner physical spirit ... is the upper ego, which accordingly becomes the upper conscious.

404. Finally (to return to metaphysics), that which, being noumenally subjective, utilizes the subnatural will of the outer metaphysical body (of the ears) to achieve redemptive transmutation in relation to outer metaphysical spirit ... is the subego, which accordingly becomes the subconscious.

405. Conversely, that which utilizes the supernatural will of the inner metaphysical body (of the lungs) to achieve redemptive transmutation in relation to inner metaphysical spirit ... is the superego, which accordingly becomes the superconscious.

406. To contrast the outer metachemical will of seeing with the outer metachemical spirit of what is seen in relation to the super-unego/super-unconscious, but the inner metachemical will of feeling with the inner metachemical spirit of what is felt in relation to the sub-unego/sub-unconscious.

407. To contrast the outer chemical will of speaking with the outer chemical spirit of what is spoken in relation to the upper-unego/unconscious, but the inner chemical will of breeding with the inner chemical spirit of what is bred in relation to the lower-unego/unconscious.

408. To contrast the outer physical will of touching with the outer physical spirit of what is touched in relation to the lower-ego/conscious, but the inner physical will of thinking with the inner physical spirit of what is thought in relation to the upper-ego/conscious.

409. To contrast the outer metaphysical will of hearing with the outer metaphysical spirit of what is heard in relation to the subego/subconscious, but the inner metaphysical will of breathing with the inner metaphysical spirit of what is breathed in relation to the superego/superconscious.

410. Broadly, the intention of what may be called positive metachemical mind is to proceed from strength to love, whereas negative metachemical mind tends to proceed from weakness to hatred.

411. Broadly, the intention of positive chemical mind is to proceed from beauty to pride, whereas negative chemical mind tends to proceed from ugliness to humility.

412. Broadly, the intention of positive physical mind is to proceed from knowledge to pleasure, whereas negative physical mind tends to proceed from ignorance to pain.

413. Broadly, the intention of positive metaphysical mind is to proceed from truth to joy, whereas negative metaphysical mind tends to proceed from illusion to woe.

414. Negative mind differs from positive mind in each and every axis or plane by being that which is most 'particular' and least 'wavicular' and/or more (relative to most) 'particular' and less (relative to least) 'wavicular' in its subatomic structure - the former absolutely negative, the latter relatively so.

415. Positive mind differs from negative mind in each and every axis or plane by being that which is more (relative to most) 'wavicular' and less (relative to least) 'particular' and/or most 'wavicular' and least 'particular' in its subatomic structure - the former relatively positive, the latter absolutely so.

416. Hence the distinction between negative and positive orders of mind is deducible to the basic particle/wavicle oscillations that characterize the subdivisions of each and every element and/or elementino.

417. Generally speaking, science and politics are characterized by negative mind, in that they appertain to particle-dominated elements/elementinos in respectively absolute and relative terms.

418. By contrast, economics and religion are chiefly characterized by positive mind, in that they appertain to wavicle-oriented elements/elementinos in respectively relative and absolute terms.

419. Objective kinds of mind will, as a rule, be more extensively negative and less intensively positive, whereas their subjective counterparts will be less extensively negative and more intensively positive ... in keeping with the female/male gender distinction that exists between objectivity and subjectivity in relation to rectilinear (angular) and curvilinear (circular) modes of divergence or convergence, depending on the axis.

420. Negative mind should be distinguished from positive mind in terms of the prefix 'anti', as in antisuper-unego or antisub-unego, where the outer and inner metachemical selves are concerned.

421. Concerning the metachemical antiselves, the antisuper-unego will be utilizing the outer metachemical body/will to achieve an antisuper-unconscious redemption or, rather, condemnation (anti-redemption) of itself in relation to negative visionary experience, whereas the antisub-unego will be utilizing the inner metachemical body/will to achieve an antisub-unconscious condemnation of itself in relation to negative emotional experience, both of which contrast with the redemptive experiences of their positive counterparts.

422. Concerning the chemical antiselves, the upper anti-unego will be utilizing the outer chemical body/will to achieve an upper anti-unconscious condemnation of itself in relation to negative verbal experience, whereas the lower anti-unego will be utilizing the inner chemical body/will to achieve a lower anti-unconscious condemnation of itself in relation to negative maternal experience, both of which contrast with the redemptive experiences of their positive counterparts.

423. Concerning the physical antiselves, the lower anti-ego will be utilizing the outer physical body/will to achieve a lower anti-conscious condemnation of itself in relation to negative coital experience, whereas the upper anti-ego will be utilizing the upper physical body/will to achieve an upper anti-conscious condemnation of itself in relation to negative intellectual experience, both of which contrast with the redemptive experiences of their positive counterparts.

424. Concerning the metaphysical antiselves, the anti-subego will be utilizing the outer metaphysical body/will to achieve an anti-subconscious condemnation of itself in relation to negative aural experience, whereas the anti-superego will be utilizing the inner metaphysical body/will to achieve an anti-superconscious condemnation of itself in relation to negative spiritual experience, both of which contrast with the redemptive experiences of their positive counterparts.

425. Negative mind differs from positive mind on any given axis or plane in terms of the degree to which particles predominate over wavicles or, conversely, wavicles over particles, not in terms of actually being or appertaining to a completely separate mind. For, in truth, the self can be negative or positive in both external and internal contexts.

426. The self of the scientific person, or scientist, being characterized by an elemental-particle bias, will reflect the least self-esteem in relation to the materialistic extent to which particles predominate over wavicles in his subatomic integrity - probably by as much as 3:1.

427. The self of the political person, or politician, being characterized by a molecular-particle bias, will reflect more self-esteem than the scientist but less self-esteem than the economist in relation to the realistic extent to which particles predominate over wavicles in his subatomic integrity - probably by as much as 2:1.

428. The self of the economic person, or economist, being characterized by a molecular-wavicle bias, will reflect less self-esteem than the priest but more self-esteem than the politician in relation to the naturalistic extent to which wavicles preponderate over particles in his subatomic integrity - probably by as much as 2:1.

429. The self of the religious person, or priest, being characterized by an elemental-wavicle bias, will reflect the most self-esteem in relation to the idealistic extent to which wavicles preponderate over particles in his subatomic integrity - probably by as much as 3:1.

430. Hence there is a definite correlation, I contend, between the nature of a person's professional or vocational interests and the degree of his self-esteem, since the extent of self-cultivation will determine the suitability of any given discipline to one.

431. One can be too evolved or, depending on one's gender, too devolved ... to be content with a scientific and/or political destiny, for which the requirement of negative mind is a prerequisite, if one is to pass muster and be resigned to one's fate.

432. Conversely, one can be insufficiently evolved and/or devolved to be capable of an economic and/or religious destiny, for which the requirement of positive mind is a prerequisite, if one is to pass muster and be resigned to one's fate.

433. The male side of life evolves, within subjectivity, from particles to wavicles, whereas the female side of life devolves, within objectivity, from particles to wavicles.

434. This is also borne out by the fact, by now a long-established tenet of my philosophy, that whereas males 'rise' from, for instance, massive mass to voluminous volume in masculinity, and from sequential time to spaced space in divinity (submasculine to supermasculine), females 'fall' from spatial space to repetitive time in devility (superfeminine to subfeminine), and from volumetric volume to massed mass in femininity.

435. Equally, this would be to say that whereas males evolve from foolish id to foolish intellect in masculinity, and from wise soul to wise spirit in divinity, females devolve from evil spirit to evil soul in devility, and from good intellect to good id in femininity.

436. Thus the likelihood that men evolve from particles to wavicles on any given axis, whether externally or internally, is confirmed, it seems to me, by the subjective pressures which accrue to the male side of life by dint of its plenumous basis in, for example, the solar cosmos.

437. Conversely, the likelihood that women devolve from particles to wavicles on any given axis, whether externally or internally, is confirmed by the objective pressures which accrue to the female side of life by dint of its vacuous basis in, for example, the stellar cosmos.

438. This is generally reflected, in phenomenal terms, by the plenumous/vacuous distinction which normally exists between scrotum and womb, the former spermatically self-contained, the latter foetally other-dependent.

439. Outer negative metachemical mind extends from the scientific absolutism in elemental-particle photons of that which, being most 'particular' and least 'wavicular', is most weak and least strong ... to the political relativity in molecular-particle photons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) weak and less (relative to least) strong.

440. Outer positive metachemical mind extends from the economic relativity in molecular-wavicle photons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) weak and more (relative to most) strong ... to the religious absolutism in elemental-wavicle photons of that which, being least 'particular' and most 'wavicular', is least weak and most strong.

441. Inner negative metachemical mind extends from the scientific absolutism in elemental-particle photinos of that which, being most 'particular' and least 'wavicular', is most hate and least love ... to the political relativity in molecular-particle photinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) hate and less (relative to least) love.

442. Inner positive metachemical mind extends from the economic relativity in molecular-wavicle photinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) hate and more (relative to most) love ... to the religious absolutism in elemental-wavicle photinos of that which, being least 'particular' and most 'wavicular', is least hate and most love.

443. Outer negative chemical mind extends from the scientific absolutism in elemental-particle electrons and/or positrons of that which, being most 'particular' and least 'wavicular', is most ugly and least beautiful ... to the political relativity in molecular-particle electrons and/or positrons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) ugly and less (relative to least) beautiful.

444. Outer positive chemical mind extends from the economic relativity in molecular-wavicle electrons and/or positrons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ugly and more (relative to most) beautiful ... to the religious absolutism in elemental-wavicle electrons and/or positrons of that which, being least 'particular' and most 'wavicular', is least ugly and most beautiful.

445. Inner negative chemical mind extends from the scientific absolutism in elemental-particle electrinos and/or positrinos of that which, being most 'particular' and least 'wavicular', is most humble and least proud ... to the political relativity in molecular-particle electrinos and/or positrinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) humble and less (relative to least) proud.

446. Inner positive chemical mind extends from the economic relativity in molecular-wavicle electrinos and/or positrinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) humble and more (relative to most) proud ... to the religious absolutism in elemental-wavicle electrinos and/or positrinos of that which, being least 'particular' and most 'wavicular', is least humble and most proud.

447. Outer negative physical mind extends from the scientific absolutism in elemental-particle neutrons and/or deuterons of that which, being most 'particular' and least 'wavicular', is most ignorant and least knowledgeable ... to the political relativity in molecular-particle neutrons and/or deuterons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) ignorant and less (relative to least) knowledgeable.

448. Outer positive physical mind extends from the economic relativity in molecular-wavicle neutrons and/or deuterons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ignorant and more (relative to most) knowledgeable ... to the religious absolutism in elemental-wavicle neutrons and/or deuterons of that which, being least 'particular' and most 'wavicular', is least ignorant and most knowledgeable.

449. Inner negative physical mind extends from the scientific absolutism in elemental-particle neutrinos and/or deuterinos of that which, being most 'particular' and least 'wavicular', is most painful and least pleasurable ... to the political relativity in molecular-particle neutrinos and/or deuterinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) painful and less (relative to least) pleasurable.

450. Inner positive physical mind extends from the economic relativity in molecular-wavicle neutrinos and/or deuterinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) painful and more (relative to most) pleasurable ... to the religious absolutism in elemental-wavicle neutrinos and/or deuterinos of that which, being least 'particular' and most 'wavicular', is least painful and most pleasurable.

451. Outer negative metaphysical mind extends from the scientific absolutism in elemental-particle protons of that which, being most 'particular' and least 'wavicular', is most illusory and least truthful ... to the political relativity in molecular-particle protons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) illusory and less (relative to least) truthful.

452. Outer positive metaphysical mind extends from the economic relativity in molecular-wavicle protons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) illusory and more (relative to most) truthful ... to the religious absolutism in elemental-wavicle protons of that which, being least 'particular' and most 'wavicular', is least illusory and most truthful.

453. Inner negative metaphysical mind extends from the scientific absolutism in elemental-particle protinos of that which, being most 'particular' and least 'wavicular', is most woeful and least joyful ... to the political relativity in molecular-particle protinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) woeful and less (relative to least) joyful.

454. Inner positive metaphysical mind extends from the economic relativity in molecular-wavicle protinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) woeful and more (relative to most) joyful ... to the religious absolutism in elemental-wavicle protinos of that which, being least 'particular' and most 'wavicular', is least woeful and most joyful.

455. To avoid undue repetition in the above aphorisms, I have emphasized will at the expense of spirit in the external contexts (of the elements), and spirit at the expense of will in the internal contexts (of the elementinos), thereby contrasting truth, for example, with joy, and illusion with woe in regard to metaphysics. In reality, however, will and spirit adhere to both external and internal contexts, the only difference being that, in view of the larger particle basis of elements, will tends to predominate over spirit in external contexts, whereas, in view of the smaller particle basis of elementinos, spirit tends to preponderate over will in internal contexts, so that one can generalize from the one to the other in the biased manner outlined above.

456. Yet the general preponderance of spirit over will in the internal contexts is the main reason why they are preferable to the external ones, given the enhanced redemption that, in particular, accrues to positive mind in the guise of sensibility, thereby leaving sensuality severely in its 're-born' wake. Even negative mind will not suffer condemnation to anything like the same extent internally as must characterize its external counterpart in relation to sensuality, where the cruder nature of elements has necessarily to be reckoned with from the viewpoint of a centrifugal base.

457. Still, the distinction between the condemnation of negative mind to antispirit and the redemption of positive mind by holy spirit is one in which the self is either damned or saved, whether in external or internal contexts, and this, as we have argued, depends upon the degree of self-esteem to which the self, in whatever guise, has attained.

458. External damnation will of course be more extensive for the relevant negative self than internal damnation, whilst internal salvation will be more intensive for the relevant positive self than external salvation, bearing in mind that the internal contexts taper to a centripetal point, in complete contrast to the centrifugal origins of the external ones.

459. The scientific and/or political damnation of the external negative self will accordingly be worse, in its will-dominated constitution, than the correlative damnation of its internal counterpart, whereas the economic and/or religious salvation of the internal positive self will be better, in its spirit-oriented constitution, than the correlative salvation of its external counterpart. Frankly, it pays to be 're-born'.

460. Granted that the self is mind, and that there are as many selves as there are minds vis-à-vis the different bodily organs to which we have given due consideration throughout this text, the relationship between mind and will, on the one hand, and between mind (duly transported) and spirit, on the other hand, is what makes for the powerful and glorious attributes of our metachemical, chemical, physical, and metaphysical axes. Will does not, by itself, equal weakness or strength, ugliness or beauty, ignorance or knowledge, illusion or truth, since these descriptions are not attributes of willing but of the relationship between mind and will.

461. Hence there can be no truth, for example, where there is no application of the relevant mind, in this case the positive superego, to the inner metaphysical body/will. Ultimate truth is an expression of the application of mind to will on the inner metaphysical plane, not an isolated attribute of either the superego or the superwill! (Although the context of intellectual truth or, rather, of metaphysical insight achieved via the intellect does not necessarily require the simultaneous application of such a superwill, even though it presupposes a knowledge of the desirability of true spirituality and may well serve as a vehicle for encouraging it, in due course.)

462. But if truth is neither mind nor will alone, then neither is joy, since this also requires the application of mind to spirit, the superego becoming superconscious in the process of identifying with the latter, and would exist neither for the mind alone nor even for the spirit, whose essence is lightness, not joy. Joy is what contact with the spirit, the airy lightness of outflowing breath, does for the mind, the superego-become-superconscious, and therefore joy cannot exist independently of the spirit but only in relation to it, being an expression or, rather, impression of spirit upon the mind.

463. Thus as mind was empowered by the will, so it is glorified by the spirit, becoming joyous. In fact, one could speak of the assumption of joy by the mind, the superconscious of inner positive metaphysical self, in terms of an oversoul, since it is a feeling of such refinement and sublimity as to be beyond the base level of the soul merely conceived in fundamentalist and therefore effectively diabolic terms. Rather, it is the divine soul of self-realization.

464. If God equals truth and Heaven equals joy, then God and Heaven can no more be conceived of independently of the mind, the superegocentric mind, shall we say, of inner metaphysical selfhood, than truth and joy, since God as truth will be a combination of metaphysical self and will, whilst Heaven as joy will be a combination of metaphysical self and spirit, the latter of which lifts the redeemed selfhood of superconscious mind to the heavenly heights of joyful self-realization.

465. Hence, ultimately, God is not the lungs (though they will suffice in terms of a crude approximation), but that superegocentric awareness of their will (to breathe) which carries the inner metaphysical self towards the Holy Spirit (of exhaled breath), wherein it is saved to the Heaven of joy by being lifted up on the latter's lightness. God is more than inner metaphysical will, and Heaven, likewise, more than inner metaphysical spirit, since God is what is known by the inner metaphysical self, and Heaven what is experienced by it once it abandons itself to their keeping, so to speak, thereby passing from lungs to breath.

466. Admittedly, without the lungs and the breath there would be no possibility of either God or Heaven, but they are not divine or sublime in themselves, independently of the inner metaphysical self. In fact, without the spark of self-enlightenment, they are merely functions of the body. It is the awareness of the inner metaphysical self which creates God and Heaven for itself by co-operating with the lungs and the breath in the interests of self-fulfilment. For only through such co-operation can the superego come fully alive, achieving superconscious deliverance from itself. Only then is its existence completely justified.

467. Of course, what applies to the inner metaphysical self applies no less to the outer metaphysical self, the subego of that which is mindfully attuned to the aural willing of the outer metaphysical body, the ears, and subconsciously receptive, in consequence, to such outer metaphysical spirit as may be at large on the airwaves in the guise, for instance, of music. Such truth and joy as exist here, in this external context, exist for it in relation to outer metaphysical will and spirit, not independently of them, and we may be confident that there will be more truth than joy in this sensual context of metaphysics than vice versa, and therefore more God than Heaven with regard to the subego's relation to a cycle in which subnatural will predominates, as aural willing, over outer metaphysical spirit, and it is more logical, in consequence, to adopt an attitude of worshipful deference to God than self-realization in Heaven.

468. In fact, this is what characterizes 'once born' religion, where the relationship of self to will is more important than the relationship of self to spirit, in view of the greater predominance, externally, of will over spirit, and where submission of self to God is accordingly deemed to be the principal requirement. The emphasis here is on God, not Heaven, and although a degree of heavenly experience is possible, it will be subordinate, overall, to the predominating will, to which the outer metaphysical self inevitably defers in due worshipful vein. Only in the 're-born' context of internal metaphysics will the emphasis be on spirit, and hence Heaven, for the experiencing self. As self and will combined, God is then a means to a heavenly end, not a divine beginning to be deferred to from a spiritual end.

469. Now, obviously, what has been said above of metaphysics, the per se of religion, applies no less to physics, chemistry, and metachemistry, as we tend away from genuine religion to increasingly 'bovaryized' forms of religion which effectively defer to some alternative disciplinary per se, be it economic in the case of physics, political in the case of chemistry, or scientific in the case of metachemistry. In all cases, the connection between the relevant self and its correlative will and spirit is what makes for the respective attributes, both powerful and glorious, of the axes or planes in question, and in all cases will predominates over spirit in the external contexts, but spirit preponderates over will in the internal ones. Thus the emphasis is transferred from man to the earth in physics, from woman to purgatory in chemistry, and from the Devil to Hell in metachemistry, as one moves from 'once born' to 're-born' religion.

470. Since metaphysics can be negative or positive in both external and internal manifestations, the same of course applies to physics, chemistry, and metachemistry, which means that not only is there a positive man/earth but also a negative man/earth, not only a positive woman/purgatory but also a negative woman/purgatory, not only a positive Devil/Hell but also a negative Devil/Hell ... which complements the negative God/Heaven of the metaphysical selves when there is insufficient self-esteem to lift them beyond scientific and/or political condemnation to an economic and/or religious redemption. For, in all contexts, one is still dealing with the relationship of self to will and spirit, whether that self be negative (and particle-dominated) or positive (and wavicle-liberated), with due regard to the contrary emphases on will or spirit which typify external and internal contexts.

471. Of course, no-one is completely neutral in their stance before life, least of all I. For as a more evolved male, I regard things from a metaphysical standpoint primarily, which is why I do not hesitate to centre my thought in religion and apply religious descriptions or parallels to other axes, both lower and contrary, than that to which I preponderantly pertain.

472. Yet I am aware that terms like negative Devil/Hell may not be so forthcoming to someone with a predominantly scientific bias, and that his terminology may reject religious references altogether in its purely materialistic concern with life. In fact, the more scientific the person, the less likely is he to endorse religious concepts and definitions anyway, since he will be rooted in appearances and thus be at the furthest possible terminological remove from essences, scarcely even aware, in the more extreme cases of scientific partiality, of empirical objectivity, of their existence or legitimacy.

473. For appearance and essence are not, after all, the best of friends, the one tending, more often than not, to exclude the other as they go about either dominating (in appearance's case) or liberating (in essence's case) the quantitative and qualitative intermediate disciplines that may be associated, by and large in worldly fashion, with politics and economics. Now even these more relativistic disciplines will have a terminological bias and preference of their own which will tend to exclude the scientific and/or religious extremes, evaluating life according to specifically political or economic descriptions when they are free to do so, which is to say, when society is characterized by either a political or an economic hegemony, rather than by science and religion instead.

474. Such a society, it hardly needs emphasizing, will be phenomenal and worldly, scornful or suspicious of the noumenal and otherworldly extremes that would subordinate politics and economics to either a scientific or a religious hegemony, as the case may be. At least this would appear to be so in practice, although, in theory, it is of course fair to say that the more masculine type of worldly society, centred in economics, will be hopeful of religious salvation in 'Kingdom Come', and thus be open to the possibility of otherworldly persuasion. For how else can the World be honourably overcome ... except through religious salvation in 'Kingdom Come'? Only those who are too 'bogged down' in worldly interests would be against such an otherworldly prospect.

475. When we examine terms like 'humanism' and 'nonconformism' in more detail, it soon becomes clear that we have a gender distinction here in which feminine and masculine alternatives co-exist in uneasy symbiosis, unequal partners, so to speak, in a worldly arrangement. There is between these terms a watery/vegetative gulf which makes of the one a finished product and of the other a quite unfinished and even demonstrably imperfect product. Humanism conforms, but to what? The answer, in a nutshell, is to the punishment of crime, to the maternal nurturing and rearing of offspring, to the just condemnation of cruelty, and thus to an opposition of feminine good to diabolic (superfeminine to subfeminine) evil.

476. Humanism is a finished product compared to nonconformism, and I believe that one can characterize its relationship to the latter as one of virtuous immorality vis-à-vis vicious morality. For even if nonconformism is not as vicious, being subjective, as fundamentalism, or crime, nevertheless it is far from virtuous, standing in an inferior moral relationship to the grace of transcendentalism.

477. For what is nonconformism, after all, but the folly of sin, the stupidity of phenomenally subjective self-indulgence, which we can characterize in masculine terms by dint of its vegetative nature. The Nonconformist is, to put it bluntly, a fool, and thus he can seem to be quite inferior to the just punisher of fundamentalist evil, the respectable woman whose virtuous immorality, in phenomenal objectivity, is apt to put him in the sinful shade, as it proclaims its goodness in due humanist fashion.

478. Ah, but that is only from the feminine point of view! From what might be called the divine standpoint, however, such a fool has this advantage over 'the good': he is closer to wisdom or, at any rate, to the possibility thereof, since wisdom has nothing to do with the punishment of evil, but everything to do with the forgiveness of folly and the attainment of grace.

479. Transcendentalist grace it is that stands above nonconformist folly, even unto 'rebirth', and this is what gives to the Nonconformist, the sinful man of vegetative self-indulgence, a hope of better things to come, of a 'better world' which, in its otherworldly kindness, would redeem him and deliver him from sin. At least it will if he is not too great a fool, and thus bereft of any shame for what wisdom calls sin. He must be at least to some extent a Christian, this Nonconformist, if he is to have any hope of transcendentalist redemption and not be all the more vulnerable, by contrast, to the dominance of 'the good' in their struggle with evil, being effectively roped-in to a subordinate and self-denigratory position in relation to such a struggle.

480. Obviously, this does happen, and it happens where there is insufficient respect for or acknowledgement of wisdom (no matter how imperfectly realized) to permit 'the foolish' to turn their back on goodness/evil in pursuance of greater wisdom or, at the very least, a reduction of folly. It happens, in short, to the Nonconformist who, not having institutionalized access to confession/absolution, is obliged to live with his sins and more or less take them for granted. Such a Nonconformist is more likely to be Anglican than Roman Catholic.

481. Of course, there is humanism in Roman Catholicism as in Anglicanism, since both denominations pander to womanly goodness in the Marian context of the 'Madonna and Child', and thus reserve a place for women with regard to the immoral virtue of justness, without which they would be more vulnerable to the immoral vice of cruelty, and thus be of more trouble to their husbands or menfolk in general. One cannot blame the Church for reserving a place for women, even if such a place, necessarily humanist, falls short of that which is properly Christian, and hence, nonconformist, concerned less with 'an eye for an eye' than with 'turning the other cheek'.

482. For Christianity is, of course, fundamentally masculine in its Christ-centred devotion to Christian teachings, not the least applicable of which is the advice to men to leave women or, at the very least, reduce their commitments to women in order to take up the Cross and follow Christ. For it is folly that leads to wisdom, not goodness, and nonconformism is thus the precondition of transcendentalism and the 'peace that surpasses understanding', the spirituality, in short, that lies beyond (and above) 'the word'.

483. Christ offers an alternative to the heathen dominance of men by female powers, both good and evil, and this alternative requires a certain awareness by 'the foolish' of the advantage of wisdom, even if it doesn't absolve them from folly but, for the majority of men at all times everywhere in Christendom, merely saves them from sensual folly in the phallus to sensible folly in the brain, of which 'the word' (of Christ) is an adjunct, the word 'made flesh' through Christ.

484. For, at the end of the day, the cerebral sphere of 're-born' vegetativeness is still folly, and hence sinful, being a phenomenally subjective shortfall from the noumenal subjectivity of authentic grace in the spirit of transcendentalist wisdom, the so-called 'peace' that surpasses the cerebral understanding. Even Christian nonconformism is sinful and hence stupidly bereft of the spirit. But the 're-born' Nonconformist can be one who has effectively turned his back on women to the extent that he has embraced the higher nonconformism of 'the word'. And that is significant in itself!

485. Since nonconformism within Christianity appertains, through Christ, to the vegetative and thus properly masculine aspect of things, it follows that bodily representations of Christ on the Cross are effectively nonconformist in their vegetative integrity with regard to the flesh, and that rejection of the flesh through Christ is what makes one Christian, inasmuch as the substitution of cerebral for carnal, or coital, vegetation delivers one from 'once born' to 're-born' nature, from sensuality to sensibility, and thereby makes possible (though only where there is sufficient supermasculine will) subsequent elevation from 'the word' to the spirit, the 'peace' that surpasses intellectual 'understanding', in what is, compared to aural grace, a 're-born' supernature.

486. However, in practice, few if any Christians, or Nonconformists, actually achieve this supernatural elevation beyond the 're-born' vegetativeness of the brain, since, as we have found, verbal absolution of sins tends to be the word-centred norm, a norm falling demonstrably short of authentic grace in what would have to be meditative praxis of an overly transcendentalist nature or, rather, supernature ... in due Buddhist fashion. The Church remains, for the most part, 'bogged down' in Christ, in the 'word made flesh', and cerebral 'rebirth' is accordingly as much as can be expected in terms of so-called 'salvation from sin', meaning, principally, 'sins of the (phallic) flesh'. The fact that such a 'rebirth' is in itself sinful ... generally passes unnoticed or, at any rate, unremarked upon.

487. Rather than get drawn back into that subject again, I should prefer to draw attention to the fact that physical representations of Christ on the Cross confirm a nonconformist bias in due masculine deference to the vegetative, or fleshy, aspect of things - as, incidentally, does celebration of the Mass, in which the 'body of Christ' is symbolized through recourse to the Eucharistic wafer.

488. Thus in both Anglicanism and Roman Catholicism there is ample evidence of nonconformist factors such as one would expect from the Christian religion, a religion in which folly is apt to get the better of wisdom, sin of grace, if to a greater extent in Anglicanism, with its non-confessional habits, than in Roman Catholicism.

489. But what, we may wonder, is the case when there is a noticeable absence of nonconformist factors from religion, as in those denominations which reject bodily representations of Christ on the Cross in favour of symbolical abstraction, the bare Cross itself, and which reject, moreover, the Mass as something almost superstitiously beneath them?

490. Is it not the case that such denominations, paradoxically regarded as nonconformist in relation to the Established Church (Anglican in England), are less disposed to the vegetative aspect of things and more disposed, by contrast, to either watery or fiery alternatives, in due humanist and fundamentalist vein?

491. Are they not that which has fallen away from masculine folly towards and actually into an over-realm, so to speak, of feminine goodness and even, to some albeit phenomenally limited extent compared to the noumenal objectivity of the Behind per se, diabolical evil, much as though they were the denominational equivalents of Rugby League and Rugby Union vis-à-vis Association Football.

492. Why is it that their abstract Cross, their fleshless Cross, lends itself in imagination to one of two suggestions, depending on the denomination overall - either to the suggestion of a superimposed feminine figure bearing the scales of justice in due process of weighing punishment against crime or, in the other case, to the suggestion of a burning Cross, the flames of which correlate, in due emotional fashion, with that greater conflagration that would typify the fundamentalist Behind, where not the Cross but the Star reigns diabolically supreme.

493. Clearly, the distinction we are drawing between watery and fiery modes of Protestantism here is one between Puritanism, in the widest denominational sense of that term, and Dissenterism; between Christian or, more correctly, pseudo-Christian forms of humanism and fundamentalism that reflect quasi-feminine and quasi-diabolic departures from masculine 'straightness' which, in other contexts, we have characterized as 'bent', and which suggest a falling away from Christ towards maternal and paternal or, at any rate, Creatoresque alternatives, in due heathenistic vein.

494. Certainly, it must follow that when water and fire take over from vegetation in what has, erroneously in my opinion, become associated with nonconformist practices, the result is less than Christian in what amounts to a greater concern with good and evil, punishment and crime, at the expense of folly, and thus of the nonconformist preoccupation with sin. The female side of life will predominate at the expense of the male side, with effectively anti-Christian (Heathen) consequences. Not only will Nonconformists be trodden underfoot, but any aspiration towards transcendentalism will likewise be opposed, resulting in a situation in which the former, as Anglicans, are oppressed, and the latter, as Roman Catholics, excluded from participation in what its apologists are fond of identifying with British and, in particular, Protestant interests, whether or not under the ruse of solidarity in each case.

495. So that which began as a Christian civilization gradually fell away into schism, until, by and by, Protestant secularity, founded upon Heathen criteria of watery and fiery freedoms, came to dominate society and, where necessary, exclude those elements that were still recognizably Christian, and hence nonconformist. The male was pissed and spat upon from more openly humanist and fundamentalist vantage-points, and he would either learn to accept the situation in meek submission to Heathen will, or continue to oppose it, in defiance of good and evil, with hope of a better world to come, paying the penalty of his defiance through discrimination and exclusion.

496. Considering that Anglicanism is nowhere near as Protestant, and therefore objectively heathenistic in anti-Christian humanism/fundamentalism, as Puritanism and Dissenterism in their separate ways, it makes sense to regard it as Anglo-Catholicism, since there can be no question that nonconformist tendencies, in fleshy masculinity, preponderate over humanist and fundamentalist ones where this denomination of the overall Church is concerned, in consequence of which it adheres to the male and Christian side of the world, the side we have identified with vegetation and air, though especially vegetation, given its preponderantly sinful, and hence foolish, nature. Fire and water would be less elementally characteristic of both Anglican and Roman forms of Catholicism, which is why they are more genuinely Christian in their avoidance or minimization of female objectivity. The average Anglican may be a bigger fool than the average Roman Catholic, but at least he is more likely to be a fool than either good or evil, in punishing or criminal terms.

497. Consequently, there can be no doubt that his position as an Anglican in relation to what I have customarily described as the triadic Beyond ... of Social Transcendentalist futurity in 'Kingdom Come' ... should entitle him to a lower place than the Roman Catholic but to a higher place than the Puritan, inasmuch as we are distinguishing between water, vegetation, and air, or punishment, sin, and grace, or humanism, nonconformism, and transcendentalism. If I was formerly apt to regard the Anglican as humanist and subject, in consequence, to a lowly status in the triadic hierarchy of 'Kingdom Come' (as I, a self-professed Social Transcendentalist, conceived of it), then recent logical procedures have since obliged me to modify my perspective and regard him as predestined, through denominational conditioning, for a more elevated status than the Puritan, given his vegetative nonconformism.

498. Thus, while the feminine should be brought low, the masculine must be encouraged to rise up, rising above watery humanism in nonconformist support of the airy transcendentalism that would characterize the top tier of our projected triadic Beyond, a tier reserved for persons of Roman Catholic descent, bearing in mind that such phenomenalized grace as had imperfectly, through verbal absolution of confessed sins, accrued to Roman Catholicism ... would entitle its traditional devotees to the benefit, where applicable, of authentic grace in the full-blown transcendentalism, as it were, of the third and highest tier of the Beyond in question, subdivisible, as with the other tiers, into supermasculine, masculine, and feminine sections, according to aptitude and gender.

499. For just as there must be quasi-nonconformist and quasi-humanist subdivisions of the transcendentalist tier (reserved to persons of Roman Catholic descent), so there should be quasi-transcendentalist and quasi-humanist subdivisions of the nonconformist tier (reserved to persons of Anglican descent), and quasi-transcendentalist and quasi-nonconformist subdivisions of the humanist tier (reserved to persons of Puritan descent, as well as to repentant Dissenters), in order to ensure that everyone is religiously served according to his/her capacities and predispositions.

500. Hence, we may now establish, with enhanced logical certitude, that the triadic Beyond of 'Kingdom Come', if and when it finally comes to pass, will ascend from persons of Protestant descent to persons of Roman Catholic descent via persons of Anglo-Catholic descent in due humanist, nonconformist, and transcendentalist vein overall. There will be no fiery fundamentalism in this triadic Beyond, but only watery, vegetative, and airy parallels, as befitting the attainment of Eternity (by Mass, Volume, and Space) at Time's predatory expense.