301. By contrast, binding is commensurate with life, whether relatively, in the phenomenal subjectivity of mass-volume naturalism, or absolutely, in the noumenal subjectivity of time-space idealism, both of which are bound to life, through vegetation and air, and are thus alive.

302. Even life-in-death, the punishing freedom of the phenomenally objective, is still death, the living death of 'the good', whereas death-in-life, the sinful binding of the phenomenally subjective, is still life, the deathly life of 'the foolish', who are as far beneath Eternal Life, the noumenal life of 'the wise' ... as their objective counterparts are beneath Eternal Death, the noumenal death of 'the evil'.

303. Thus both (England-dominated) Britain and America are countries of death, the only difference being that whereas Britain's death is the life-in-death of phenomenal objectivity, corresponding to parliamentary freedom, America's death is the Eternal Death of noumenal objectivity, corresponding to freedom of the press.

304. In fact, one could cite 'Britannia' as symbolic of life-in-death, or command of water (not only in terms of tongue-based freedom of speech, but also in terms of navigable freedom of the seas, etc.), and the 'Liberty Belle' as symbolic of Eternal Death, or command of fire (not just in terms of photographic freedom, but also in regard to the conquest of space and siting of laser and/or spy satellites, etc.).

305. In neither country would there be all that much respect for life, neither phenomenally, in relation to death-in-life, nor noumenally, in relation to Eternal Life, since the one presupposes the Catholic Church while the other presupposes, in its full-blown manifestation, the Social Transcendentalist Centre of 'Kingdom Come', the pseudo-Kingdom of, initially, a Gaelic federation (of Ireland, Scotland, and Wales), as taught by me.

306. The pyramidal triangle of American society (barbarity) is the structural illustration of Eternal Death, just as the inverted triangle of British society (civility) is the structural illustration of life-in-death.

307. America's obsession with the death penalty is ample evidence of its predilection for death, not least of all in terms of the way electrocuting, gassing, and poisoning (via lethal injection) seem to fit into, or equate with, the pyramidal triangle.

308. For just as American sport would seem to range from 'gridiron', or American so-called football, at the apex of the pyramidal triangle to baseball and basketball along its base, so that we get a sort of eyes-over-ears-to-heart parallel or, in negative terms, stellar-over-solar-to-Venusian parallel, so the American modes of corporal punishment would seem to take up equivalent positions, with electrocuting at the apex of the triangle in question, and gassing and poisoning along its base.

309. Thus there would seem to be a parallel between 'gridiron' and the electric chair, baseball and the gas chamber, and basketball and lethal injection, at least in terms of their respective applicabilities to the pyramidal triangle.

310. Doubtless fries, burgers and cola, corresponding to apex and base of the pyramidal triangle, are the culinary parallels to the above, along, in all probability, with synthesizers, brass and hand-percussion for the musical parallels to what is, after all, a death-driven system having its apex in the spatial space of the superfeminine, and its base in submasculine-to-subfeminine positions along the plane of time, the one sequential and the other repetitive, as in regard, for example, to ears and heart.

311. Be that as it may, America is a death-obsessed society presided over by the 'Liberty Belle', who symbolically sanctions the electrocution, it would seem, of certain of her wayward offspring via thunderbolt-like blasts from 'on high'.

312. It is the mentality of 'an eye for an eye and a tooth for a tooth' which prevails in America, a country par excellence of the Old Testament and of capital retribution, in consequence, for serious crime.

313. Were America more elementally identifiable with water, like Britain, than with fire, then it would probably not have the death penalty but only the punishing justice of life-in-death, or incarceration, under the maternal governance of 'Britannia'. But America is, after all, American, not British, and is thus subject, due to a combination of climatic and historical factors, to fire more than to water or, at any rate, to a culture which reflects a superfeminine hegemony in the 'Liberty Belle', and is accordingly more disposed to identify with evil than with good, with metachemical power than with chemical glory.

314. Consequently there is scope in America for the death penalty in certain instances, and this scope is commensurate not with a punishing justice (though that does of course also obtain), but with a criminal injustice, the criminal injustice of 'an eye for an eye and a tooth for a tooth' which accords, all too superheathenistically, with Eternal Death.

315. Contrasted with the inflicting of retributive crime through execution or the punishment of crime through incarceration is, of course, the forgiveness of sin through verbal absolution (for confessional contrition) and the avoidance of sin through spiritual involution, this latter alone being commensurate with grace, and thus with that which accords with Eternal Life.

316. For the sinner is fated to experience only the temporal life of death-in-life, the bodily life of phenomenal subjectivity, whereas to experience Eternal Life one must be of the 'Elect of Spirit' and thus be above sin in what amounts to perfect grace, the joyful content(ment) of heavenly being in noumenal subjectivity.

317. Hitherto the Church has offered and protected the half-life of death-in-life, with its sinful fulcrum, as much in evidence in cerebral 're-born' contexts as in fleshy 'once-born' ones, where it takes the form of intellectual as opposed to carnal knowledge.

318. Sensible knowledge is of course preferable to sensual knowledge, as Christ to Pan, or the brain to the phallus, and it does signify the salvation of man from 'once born' to 're-born', but only in vegetativeness, not in relation to air!

319. For one is not saved to sensible God and the possibility thereof of sensible Heaven until and unless, as superman, one is into the spirit of the lungs through transcendental meditation, and this, as a rule, the Church has been loath to encourage.

320. Why? Because the Church is phenomenal, not noumenal, and thus more of a vehicle for death-in-life than for Eternal Life as such (not to mention the 'once-born' Eternal Life of sensual God and Heaven in connection with the spirit of the ears which more accords with subman than with either man or superman).

321. The Church is rooted in the Creator-based primitivity of the Old Testament, and Christ is as far as things can go on the side of life, the life not of Heaven but of man, the knowledgeable shortfall as death-in-life from perfect content(ment), the sinful form of intellectual knowledge as opposed to the graceful content of spiritual feeling.

322. Hence prayer, the religious form of cogitation, and the forgiveness of sin through verbal absolution (on the part of priests) is as far as things can go in Christ. For anything further - and higher - there is need of a new order of religion, an order led not by Christ, affiliated via the Jehovahesque 'Father' and the Marian 'Mother' to Eternal Death and to life-in-death respectively, but by his Superchristian successor, the effective Second Coming of Messianic 'god-kingship'.

323. For a spiritual transcendence of the intellect there is need, in short, of Social Transcendentalism and thus of 'Kingdom Come', with all that it implies in regard to the triadic Beyond of the genuine Centre.

324. Social Transcendentalism goes beyond Christianity to the extent that it upholds genuine spirituality through meditative praxis, and is thus committed to a graceful as opposed to a sinful fulcrum, a fulcrum of wisdom as against one of folly.

325. One can never be anything more than sensibly foolish in Christ, as and when one prays in due nonconformist vein through the vegetative rebirth of cerebral naturalism, whereas the sensibility that the Messianic architect of Social Transcendentalism affirms has more to do with sensible wisdom, the meditating wisdom, in short, of the superman.

326. And the superman, being deistically committed to the spirit via the Lung-God of his supernatural not-self, is atheistic with regard to all theistic gods, including the Bible-documented Jehovah, so-called 'Creator of the Universe'.

327. It is my belief that not only Jews but Christians can embrace Social Transcendentalism, whether spiritually in meditation, intellectually in cogitation, or emotionally in contemplation, since Social Transcendentalism allows, as already noted, for a triadic Centre in which woman, man, and superman co-exist in relation to the eternalized elements of water, vegetation, and air.

328. And such a triadic Centre, the focus of the practical implementation of religious sovereignty, would be served by the transmuted fire of the pseudo-Kingdom ... of 'Kingdom Come', whose ruling head would be the 'philosopher-king' and Messianic deliverer ... of the People (from 'sins and/or punishments of the world').

329. But the People must be granted the opportunity to vote for religious sovereignty, and thus elect to fob off 'sins and/or punishments of the world' upon the Messianic deliverer, if there is to be both a pseudo-Kingdom, the focus of Christ-like sacrifice of bearing such 'sins and/or punishments', and a three-tier Centre in due post-worldly and, hence, otherworldly course.

330. This electoral opportunity would be commensurate, so I believe, with Judgement, for Judgement is not only about punishing or removing the guilty and/or irrelevant; it is also, in my view, about people deciding whether or not to opt for religious sovereignty and thus be saved from 'worldly sin and/or punishment' to the otherworldly Beyond ... of 'Kingdom Come'.

331. And that means, in particular, what I have elsewhere described as a Gaelic federation, not just of Irish Gaels but, no less importantly, of Scotch and Welsh Gaels, who would be democratically opting for deliverance, as much as anything, from the netherworldly Behind ... of the United Kingdom which, in the event of negative Judgement, might well become a 'Kingdom Gone', so to speak, to those who had opted out of it.

332. For without Scotland, Wales, and Northern Ireland, there would be no United Kingdom but only England on the one hand, and the Gaelic federation of a united Ireland together with Scotland and Wales on the other hand, the hand of Gaelic nationhood in 'Kingdom Come'.

333. I am most decidedly a Gaelic nationalist or, if you prefer, pan-nationalist, who regards himself as thinking beyond Irish nationality in what amounts to a cultural transcendence of natural criteria ... of country-as-nation.

334. For the Gael has long been 'sold short' from his rightfully high estate as a cultural being, and anything short of a Gaelic concept of nationhood, such that transcends the naturalistic, and hence sinfully vegetative, parameters of country-as-nation, will continue to deprive him of divine justice and idealistic deliverance, in consequence, not only from Christian shortfalls from airy grace, but from English-motivated constraints going back, originally, behind nature to civilized (parliamentary) and barbarous (monarchic) concepts of nation.

335. For the English, on the other hand, a Gaelic rejection, come Judgement, of the United Kingdom would provide the opportunity for a disestablished Church and the possibility, therewith, of an accommodation with Rome in the interests of a democratically-mandated English republicanism that would allow economics to escape from under the secular shadow of both political and scientific freedoms, as germane to Great Britain, and bask in the mundane glow of its own commitment to enhanced vegetative binding.

336. Thus would England achieve, via Catholic republicanism, the next best thing to the religious binding, through Social Transcendentalism, of the federated Gaels, as nature under culture, the phenomenal subjectivity of masculine vegetativeness under the noumenal subjectivity (in general terms) of supermasculine airiness.

337. Thus a natural concept of nationhood for England would find itself juxtaposed with a cultural concept of nationhood for the federated Gaels of the Social Transcendentalist Centres, while civilized and barbarous concepts of nationhood, owing more to State and Kingdom, would be democratically consigned, following Judgement, to the 'rubbish heap' of heathenistic history, along with political and scientific freedoms.

338. For unless things return to binding of either a vegetative (for England) or an airy (for the Gaels) order, freedom will continue to rule, in due objective, and hence female-oriented, fashion, to the detriment of economics and religion.

339. There has been enough power and glory and too little form and content(ment) on these islands since Great Britain and the United Kingdom came to pass. Only a return to form (for England) and to content (for the Gaels) will allow the deeper values to ripen on the branches of a male-oriented subjectivity.

340. Such a male-oriented subjectivity will not speak of equality between men and women, or of anything so illogical, but will accept and develop the inequalities which exist between them in the name of both Christian (for England) and Superchristian (for the Gaels) developments.

341. In truth, men are not better than women, any more than women are better than men. You cannot compare that which is opposite, like subjective and objective, but only contrast it.

342. Men and women are dissimilar, since affiliated to opposite sides of the gender fence, and should therefore be related to different criteria.

343. Since, in general terms, perfect glory is (im)morally preferable to perfect power, as water to fire, punishment to crime, or goodness to evil, we can say that phenomenal woman is better than noumenal woman, as proud emotionality than beautiful instinctuality.

344. Since, in general terms, perfect content is morally preferable to perfect form, as air to vegetation, grace to sin, or wisdom to folly, we can say that noumenal man is better than phenomenal man, as joyful spirituality than knowledgeable intellectuality.

345. We can also logically contend that noumenal woman is worse than phenomenal woman, as beautiful instinctuality than proud emotionality, and phenomenal man worse than noumenal man, as knowledgeable intellectuality than joyful spirituality, since comparisons for better or worse between one kind of objectivity and another or one kind of subjectivity and another are logically sustainable.

346. What we cannot do with any degree of logical justification is contend that phenomenal man, say, is better than phenomenal woman or that noumenal man, closer to God in both sensuality and sensibility, is better than noumenal woman, who is closer to the Devil in both sensuality and sensibility, any more than we can reverse this by contending that phenomenal woman is worse than phenomenal man or noumenal woman worse than noumenal man.

347. On the contrary, phenomenal man is as dissimilar, in mass-volume naturalism, from phenomenal woman ... as phenomenal woman, in volume-mass realism, from phenomenal man, while noumenal man is as dissimilar, in time-space idealism, from noumenal woman ... as noumenal woman, in space-time materialism, from noumenal man.

348. Vegetation is not better than water, any more than water is better than vegetation. Neither, it seems to me, is air better than fire or fire better than air. Vegetation and water, no less than air and fire, are opposites, and opposite they will forever remain.

349. Now you may, as a phenomenal man, prefer vegetation to water and, as a noumenal man, prefer air to fire, but you cannot maintain, with any logical justification, that vegetation is better than water and air better than fire or, conversely, that water is worse than vegetation and fire worse than air.

350. Similarly you may, as a phenomenal woman, prefer water to vegetation and, as a noumenal woman, prefer fire to air, but you cannot maintain, with any logical justification, that water is better than vegetation and fire better than air or, conversely, that vegetation is worse than water and air worse than fire.

351. One can certainly argue that air is better than vegetation and vegetation worse than air, while, on the objective side of the elemental divide, one should be able to argue that water is better than fire and fire worse than water.

352. For whereas air corresponds to Eternal Life, vegetation only corresponds to death-in-life, which is a sinful shortfall, through perfect form, from the perfect content of grace, as folly from wisdom.

353. And whereas water corresponds to life-in-death, fire only corresponds to Eternal Death, which is a criminal aloofness, through perfect power, from the perfect glory of punishment, as evil from goodness.

354. Thus just as wisdom is morally better than folly and folly morally worse than wisdom, so goodness is (im)morally better than evil and evil (im)morally worse than goodness.

355. You may prefer, as a female, to wear a dress to a skirt, but it is (im)morally better to wear a skirt than a dress and (im)morally worse to wear a dress than a skirt.

356. You may prefer, as a male, to wear trousers to a zippersuit, but it is morally better to wear a zippersuit to trousers and morally worse to wear trousers to a zippersuit.

357. While phenomenal objectivity is different from phenomenal subjectivity, as skirt from trousers, it is better than noumenal objectivity, just as goodness is better than evil, though only different from folly.

358. While noumenal subjectivity is different from noumenal objectivity, as zippersuit from dress, it is better than phenomenal subjectivity, just as wisdom is better than folly, though only different from evil.

359. The subjective, whether noumenal or phenomenal, may be preferable, from a male standpoint, to the objective, but it is not better than the objective. It is simply different.

360. Likewise the objective, whether noumenal or phenomenal, may be preferable, from a female point of view, to the subjective, but it is not better than the subjective. It is simply different.

361. Thus the Church is not better than the State, any more than the State is worse than the Church. They are simply as different, in their subjective/objective distinctions, as phenomenal man and woman.

362. Likewise the Centre (of 'Kingdom Come') is or will not be better than the Kingdom, any more than the Kingdom is or will be worse than the Centre. They are simply as different, in their subjective/objective distinctions, as noumenal man and woman.

363. Evolution is not better than devolution, any more than devolution is worse than evolution: it is simply different, since pertaining to that which is subjective - and male - as opposed to objective - and female.

364. I would hold the phenomenal devolution of the democratic State to be (im)morally better than, and hence ethically preferable to, the noumenal devolution of the autocratic Kingdom and, conversely, the noumenal devolution of the autocratic Kingdom to be (im)morally worse than the phenomenal devolution of the democratic State.

365. Similarly, I would hold the noumenal evolution of the meritocratic Centre (of our projected triadic Beyond) to be morally better than, and hence ethically preferable to, the phenomenal evolution of the plutocratic (in Christ) Church and, conversely, the phenomenal evolution of the plutocratic Church to be morally worse than the noumenal evolution of the meritocratic Centre.

366. In fact, it seems to me that things devolve in space-time materialism from autocracy to aristocracy, and in volume-mass realism from democracy to bureaucracy, as from, say, eyes to heart in relation to noumenal objectivity, and from tongue to womb in relation to phenomenal objectivity.

367. Conversely, it seems to me that things evolve in mass-volume naturalism from technocracy to plutocracy, and in time-space idealism from theocracy to meritocracy, as from, say, phallus to brain in relation to phenomenal subjectivity, and from ears to lungs in relation to noumenal subjectivity.

368. Hence to contrast the noumenal devolution in space-time materialism of autocracy to aristocracy with the noumenal evolution in time-space idealism of theocracy to meritocracy, as one would contrast the evil of metachemical objectivity with the wisdom of metaphysical subjectivity.

369. Hence to contrast the phenomenal devolution in volume-mass realism of democracy to bureaucracy with the phenomenal evolution in mass-volume naturalism of technocracy to plutocracy, as one would contrast the goodness of chemical objectivity with the folly of physical subjectivity.

370. If autocracy, theocracy, democracy, and technocracy are all on the sensual side of life as 'once-born' actualities, then it follows that bureaucracy, plutocracy, aristocracy, and meritocracy will pertain to the sensible side of life as their 're-born' counterparts.

371. Hence in a Christian-type 're-born' society, where there is more sensibility than sensuality, there will be more bureaucracy, plutocracy, aristocracy, or meritocracy, as the case may be, than autocracy, theocracy, democracy, or technocracy.

372. Certainly the triadic Beyond of 'Kingdom Come' would reflect the prevalence of bureaucratic tendencies in its first tier, of plutocratic tendencies in its second tier, and of meritocratic tendencies in its top tier, the tier of transcendentalism per se, since new orders of bureaucracy and plutocracy, together with the unprecedented championing of meritocracy as an official norm, would characterize its respective commitments to a feminine 'new purgatory', a masculine 'new earth', and, above all, a supermasculine 'New Heaven'.

373. But this would be because it was being served and administered from the standpoint of a pseudo-Kingdom whose principal representatives would be of pseudo-aristocratic disposition, in view of their pseudo-subfeminine commitment to the hegemony of meritocratic spirituality via Social Transcendentalism.

374. Hence not only would meritocratic spirituality not exist except in relation to the triadic Beyond of 'Kingdom Come', but it requires the service and backing of a pseudo-Kingdom in order to materialize at all in an official capacity, with plutocracy and bureaucracy duly subordinated to its hegemonic standing in relation to the Centre as a whole.

375. Hence a pseudo-aristocracy, the Social Transcendentalist aristocracy of the 'Sacred Heart' of the Second Coming, are the prerequisites not only of the Centre but of the pre-eminence of meritocratic spirituality in the Centre's third tier, the tier emphasizing, in its top subsection, meditative praxis.

376. Thus would religion be saved from theocracy, the Satanic/Davidian theocracy in relation to Judaism and the theocracy of the Father/St Joseph in relation to Christianity, the former of which has languished under the shadow of Jehovah/Mosaic autocracy and the latter of which under the shadow of the Father/St Joseph in relation to merely bureaucratic (Marian) and plutocratic (Christic) ends, ends that were accountable to the Father/St Joseph and duly subordinated to His will and reign as God.

377. For Christ, remember, was only the 'Son of God', not the Father/St Joseph as such, and thus someone who would not lead beyond the latter but keep one worshipfully deferential to Him in due theocratic vein, and this despite his professed commitment, via the vegetative brain, to the 'kingdom within', a kingdom at plutocratic variance, seemingly, with the theocratic 'kingdom without' of the Father/St Joseph.

378. But as the sphere of 'God' is lowered, with Christianity, from autocratic to theocratic planes, as from the cosmos/eyes to the sun/ears, so the sphere of 'the Devil' is lowered from theocratic to technocratic planes, with a consequence that the vegetative earth/flesh, as symbolized by Pan, is demonized and undermined the better to encourage a Christic 'rebirth' such that has its vegetative fulcrum in Mars/the brain.

379. Thus 'Pan' becomes 'Satan' and 'the earth' becomes 'hell', as does the flesh and sex, for those who, as Christians, accept a theocratic God and a technocratic Devil, the better to achieve, via a bureaucratic Mother, viz. the Virgin Mary, plutocratic 'rebirth' in Christ.

380. Hence nature and the earth, duly demonized, become fit prey for denigration and, in due degenerative course, for exploitation from a plutocratic standpoint, the standpoint of capitalist gain.

381. From being the subject of Satanic taboo, the vegetative earth and its personal corollary, the flesh, becomes the object, in the course of ongoing secularization, of capitalist exploitation, as do those who are most identifiable with it, due to their earthly and/or fleshy dispositions.

382. America differs from Europe in respect of the fact that its sphere of 'God' is once again autocratic, in due Old Testament vein, and its Devil accordingly theocratic, as the starry cosmos pulls rank on the sun, and the eyes on the ears in due Biblical, i.e. Jehovah-over-Satan and Moses-over-David, fashion.

383. In such fashion, it releases the vegetative earth/flesh from the kind of Christian-motivated repression that Europe tended to inflict upon it, but is all the more repressive towards the theocratic realm of the sun/ears in relation, for example, to anti-communist paranoia.

384. In fact, America is always searching for 'Reds' under the 'white', or autocratic, 'bed' ... to denigrate, and never more so than under a Republican administration, which remains closer to the superfeminine light of the 'Liberty Belle' than to the submasculine fire (metaphysical) of the Satanic/Davidian 'fall guy'.

385. It could be said, with some logical justification, that America is less Christian than Judaic, but, in actuality, it is less Judaic than effectively Hinduesque in its greater aloofness from the theocratic realm and un-Jewish paranoia with regard to the Satanic/Davidian 'beast'.

386. Perhaps this is because America is effectively an Aryan, not a Semitic, continent, and one, moreover, that is much more polytheistically open to the Cosmos in consequence of its partly environmentally-conditioned autocratic transcendentalism, as confirmed by the 'Stars and Stripes' of its national flag.

387. Certainly there is a tension within America between theocratic and autocratic interests, whether one interprets this in terms of a Semitic/Aryan struggle or of a Judaic/Hindu struggle or even, in political terms, of a Democratic/Republican struggle between subjectivity and objectivity on the noumenal planes of time and space.

388. Yet if the European 'Old World' is characterized by adherence, traditionally, to New Testament theocracy in the fundamentalist guise of the Father/St Joseph (though the possibility of substituting Old Testament autocracy for New Testament theocracy is always available and, to judge by history, readily availed of), then it is not without ironic significance that the American 'New World' is more characterized by adherence to Old Testament autocracy, in the transcendentalist guise of Jehovah/Moses.

389. But this Old Testament autocracy, given an Aryan twist, is more 'down' on the Satanic/Davidian 'fall guy' than would be commensurate, so I believe, with a Judaic disposition, in consequence of which America retains an almost uniquely anti-communist paranoia, in the modern world, that sets it polytheistically apart from Israel, and gives to its relations with the submasculine sphere an acerbity that most Jews would, I feel confident, be loathe to entertain.

390. Which is not to say that most Jews do not defer, in some degree, to Jehovah/Moses, but simply that Judaism is anything but as deeply rooted in the Cosmos as Hinduism and/or the American mongrel which derives some of its Aryan paranoia from Christianity and some from its own star-spangled continent as such, neither of which could be greatly congenial to a people who largely identify, when true to themselves, with the Satanic/Davidian 'fall guy' of fundamentalist theocracy.

391. And it is for this reason that there is the possibility, for Jews and suchlike peoples with a submasculine bias, of a rejection not only of their own fundamentalist theocracy but, more crucially, of transcendentalist autocracy and an acceptance, via my teachings, of transcendentalist meritocracy, in due process of electing for sensible 'rebirth' up the time-space axis of metaphysical idealism, the one that runs contrary, in evolutionary terms, to the space-time axis of metachemical materialism, of which the superfeminine, symbolized by the 'Liberty Belle', is apex.

392. Time-space subjectivity is of course the axis of what its vulgar denigrators would call 'bums' or 'assholes', while, conversely, space-time objectivity corresponds to what others of an equally coarse disposition would call 'wankers' or 'jerks'.

393. Transcendentalism, correlating with the plane of space, is effectively commensurate with what the utilizers of verbal expletives would or could describe as 'snogging', whether in relation to 'jerks' in spatial-space sensuality or to 'bums' in spaced-space sensibility, whereas fundamentalism, correlating with the plane of time, is effectively commensurate with what utilizers of verbal expletives would describe as 'frigging', whether in relation to 'bums' in sequential-time sensuality or to 'jerks' in repetitive-time sensibility.

394. Hence to contrast the descent (devolutionary salvation) in space-time objectivity of 'jerks' from 'spatial snogging' to 'repetitive frigging' ... with the ascent (evolutionary salvation) in time-space subjectivity of 'bums' from 'sequential frigging' to 'spaced snogging'.

395. Down below, via the phenomenal planes of volume and mass, volume-mass objectivity is of course the axis of what its vulgar denigrators would call 'cunts' or 'creeps', while, conversely, mass-volume subjectivity corresponds to what others of an equally coarse disposition would call 'pricks' or 'prats'.

396. Nonconformism, correlating with the plane of volume, is effectively commensurate with what the utilizers of verbal expletives would describe as 'sodding', whether in relation to 'cunts' in volumetric-volume sensuality or to 'pricks' in voluminous-volume sensibility, whereas humanism, correlating with the plane of mass, is effectively commensurate with what utilizers of verbal expletives would describe as 'fucking', whether in relation to 'pricks' in massive-mass sensuality or to 'cunts' in massed-mass sensibility.

397. Hence to contrast the descent (devolutionary salvation) in volume-mass objectivity of 'cunts' from 'volumetric sodding' to 'massed fucking' ... with the ascent (evolutionary salvation) in mass-volume subjectivity of 'pricks' from 'massive fucking' to 'voluminous sodding'.

398. Thus one may contrast the devolutionary salvation, in materialism, of 'big jerks' to 'little jerks' with the evolutionary salvation, in idealism, of 'little bums' to 'big bums', as things descend from 'spatial snogging' to 'repetitive frigging' in the one case, and ascend from 'sequential frigging' to 'spaced snogging' in the other case.

399. Likewise, one may contrast the devolutionary salvation, in realism, of 'big cunts' to 'little cunts' with the evolutionary salvation, in naturalism, of 'little pricks' to 'big pricks', as things descend from 'volumetric sodding' to 'massed fucking' in the one case, and ascend from 'massive fucking' to 'voluminous sodding' in the other case.

400. Reverting to conventional philosophical terminology, such as is more appropriate to my own disposition, we may contrast the devolutionary salvation, in metachemical objectivity, of sensual transcendentalism to sensible fundamentalism with the evolutionary salvation, in metaphysical subjectivity, of sensual fundamentalism to sensible transcendentalism, as things descend from spatial space to repetitive time in space-time materialism and ascend from sequential time to spaced space in time-space idealism.