401. Likewise, we may contrast the devolutionary salvation, in chemical objectivity, of sensual nonconformism to sensible humanism with the evolutionary salvation, in physical subjectivity, of sensual humanism to sensible nonconformism, as things descend from volumetric volume to massed mass in volume-mass realism and ascend from massive mass to voluminous volume in mass-volume naturalism.

402. I do not, myself, much approve of verbal expletives and monosyllabic denigrations of the opposite gender, whether in phenomenal or in noumenal terms, depending on the context, but such tendencies patently exist and are very much a fact of contemporary life, rooted, as it all too often is, in divergent aggression.

403. I believe I alluded, earlier in this text, to the 'motherfucker'/'sonofabitch' dichotomy that tends to characterize the American gender divide at the noumenal levels of space and time to which America primarily relates as a cultural manifestation of barbarous death, and such terms tend to prevail in parallel with the 'cunt'/'prick' ones more germane to the phenomenal relativity of, for example, Britain, with its civilized death.

404. We cannot be coy or evasive about such crude terms here, as book writers and publishers generally are, but must strive to understand them in the light of a post-filmic psychology which, with due comprehension, has the goal of their sensible transcendence in mind.

405. For that which, in book form, precedes film as a sort of bourgeois medium is not as honest or open to the full-gamut of understanding as that which, in disc or tape form, succeeds it, since 'the book', as a traditional medium of literary presentation, is limited in time and scope to the phenomenal parameters of the half-lies and half-truths, the fictions and facts, of the realistic/natualistic world.

406. In short, books rarely if ever transcend the vegetative parameters of masculine 'bullshit', which is not only a phenomenal shortfall from 'bullgas' or, at any rate, the 'sub-bullgas' to 'superbullgas' of time-space idealism, but a naturalistic half-truth that fights shy, in effectively Christian vein, of the truth, as upheld by the noumenally subjective submasculine and/or supermasculine 'Sons of God'.

407. The generality of books can, in fact, be divided between 'bullshit' and 'cowshit', the former structurally if not always thematically synonymous with a hardback parallel, and the latter structurally if not always thematically synonymous with a softback one, as, in effect, between Christian and Heathen, or Catholic and Protestant, or naturalist and realist, or elliptical and rectangular, or masculine and feminine, etc. etc., alternatives within the phenomenal parameters of 'the world'.

408. Softbacks are divisible into those which are purely verbal, and hence symbolically identifiable in due soft vegetative vein with 'cowshit', and those, by contrast, which contain either monochromatic or polychromatic photographs, the former symbolically illustrative of 'cowpiss' and the latter of 'cowpuss', as in watery and fiery parallels over a feminized mode of vegetation.

409. In contrast to this inverted triangle of a British or parliamentary/Protestant norm, we may posit the non-triangular hierarchy of hardbacks in terms of a distinction between those which are purely verbal, and hence symbolically identifiable with 'bullshit' on account of their hard vegetative structure, and those which contain either monochromatic or polychromatic photographs, the former symbolically illustrative of 'bullpiss' and the latter of 'bullgas', as in watery (below) and airy (above) parallels either side of a properly masculine order of vegetation.

410. I say 'airy' for the 'bullgas' of polychromatic hardbacks, but in point of fact such a parallel is rather more fiery, if on comparatively metaphysical terms, and hence effectively something falling back on the Father/St Joseph rather than stretching beyond vegetation in genuinely transcendental terms, and is thus specifically Catholic.

411. Roman Catholics are always 'sold short' of sensible spirituality as the Holy Spirit is twisted back, in fundamentalist vein, to the sensual spirituality of the 'once-born' Father/St Joseph, the Creator, etc., Who owes more to the Subchristian metaphysics of theocratic fundamentalism than ever He does to the Superchristian metaphysics of meritocratic transcendentalism.

412. In such fashion, the sun and/or the ears become the Creatoresque focal-point, in due negative and/or positive terms, of the Holy Spirit, which, subsumed into the Creator, has nothing to do with the supermasculine spirituality of spaced space and everything to do with the submasculine spirituality of sequential time, as in music.

413. For sensible spirituality, the spirituality of spaced space, is effectively 'beyond the pale' of the Roman Catholic Church, and the most airiness, or non-fiery 'bullgas', the Faithful ever tend to get from it is the censer-swinging perfume released into the atmosphere by officiating clerics, more as a testimony, in its fiery base, to the theocratic subsuming of the Holy Spirit into the metaphysical fire of the Father/St Joseph than to anything truly transcendental.

414. Thus reconciled to the theocratic 'sub-bullgas' of the Father/St Joseph, the Faithful are in no position to achieve or aspire towards metaphysical 'rebirth' in relation to meditative praxis, necessarily atheistic vis-à-vis Creatoresque theocracy, via meritocratic transcendentalism.

415. For meritocratic 'superbullgas' is alone commensurate, so I contend, with sensible spirituality, and thus with the meditative 'peace' that not only surpasses, or transcends, the vegetative realm of intellectual cogitation, with its prayerful understanding through nonconformist plutocracy, but which lies beyond, as salvation from, the 'once-born' airy realm of aural meditation (upon music) which appertains to theocratic fundamentalism.

416. Thus one is not saved to 're-born' metaphysics except through the meritocratic transcendentalism of respiratory meditation (upon the breath), which corresponds to the sensible spirituality of the superman, the ultimate noumenal man who is as far beyond the sensual spirituality, in 'once-born' vein, of the subman ... as the lungs are beyond the ears or, in negative terms, Saturn lies beyond the sun.

417. Thus there can be no Christian hypocrisy of linking the intellectual 'kingdom within' of Christ, through vegetative 'rebirth', to the spiritual 'kingdom without' of the Father via the Holy Ghost ... where Social Transcendentalism, the ideological philosophy of 'Kingdom Come', is concerned, but only an acknowledgement of the sensible truth of the spiritual 'kingdom within' of the supermasculine Superchrist, as it is raised up, under Messianic auspices, over both intellectual and emotional 'kingdoms within' in completion of what I have termed the triadic Beyond of the Centre.

418. The only kingdom 'without' the triadic Beyond ... would be the pseudo-Kingdom of 'Kingdom Come', the Gaelic federation of, hopefully, Ireland, Scotland, and Wales that, in its Social Transcendentalist Centrism, would develop the administrative structure whereby, in due pluralistic totalitarian vein, the triadic Beyond could be served and maintained in perpetuity, for all cultural Eternity.

419. The Roman Catholic Church, on the other hand, is not of Eternity but only of the world in its vegetative shortfall, through the voluminous volume of Christ, from airy 'rebirth', and Christ for it leads not onwards and upwards to the sensible spirit of meditative praxis, but backwards and upwards to the sensual spirit of the Father/St Joseph in due plutocratic deference, via 'the (New Testament) word', to the 'once-born' hegemony of theocracy.

420. Theocracy may not be a lie, but it is far from being the ultimate truth. Rather, theocracy is the 'once-born' truth of the 'kingdom without' that can too easily become identified with and substituted by the 'once-born' lie, or illusion, of the autocratic Jehovah.

421. For the Father and Jehovah are all too interchangeable to a people, like the Christian, who are accustomed to alternating between New and Old Testaments, the factual half-truth of the one and, in this context, the fictional half-lie of the other, as theocracy and autocracy are shuffled around to suit the amoral requirements of the worldly moment.

422. Thus does the Father and Satan change places as the latter is subordinated to the lie of the 'First Mover' as God, and something effectively closer to the 'Liberty Belle' of stellar primacy takes over the reins of religion in due autocratic fashion, science patently triumphant over religion, as sensual illusion replaces the sensual truth.

423. Suffice it to say that if the so-called Christian Bible is torn, in its relativity, between the half-lie of the Old Testament and the half-truth of the New Testament, then that which goes further back, in pre-Biblical fashion, is commensurate with the whole lie, the Talmudic and/or cosmic lie of the ancient scrolls and/or tablets of pre-Western times.

424. For in the pre-book era of the ancient so-called civilizations, the illusion was 'writ large' in due tablet and/or scrolled form, and such a beautiful illusion contrasts not only with the subsequent half-lie and half-truth of the Christian world, torn between feminine and masculine, water and vegetation, strength and knowledge, but with the truthful conclusion of that which surpasses the world in due tape and/or disc presentation of the Superchristian word, the 're-born' metaphysical truth, in short, of meritocratic transcendentalism, as far removed from the metachemical illusion of autocratic transcendentalism as it is (superhumanly) possible to be.

425. If the metachemical illusion, or whole lie, appertains, in its pre-book presentations, to barbarism, and the delusional half-lie and confusional half-truth, so to speak, of Christian relativity appertain to an amoral compromise between civilization and nature, chemistry and physics, then what may be called the metaphysical conclusion, or whole truth, appertains, by contrast, to culture in its post-book presentations, the sort of presentations, as I say, that require disc and/or tape formats in due antithetical disposition (Superchristian) to the tablets and/or scrolls of Superheathen antiquity.

426. For discs (including the Internet) and tapes are to the present what tablets and scrolls were to the past - noumenal presentations of 'the word' that transcend the phenomenal parameters of 'the book'.

427. The bourgeois publishing industry, which specializes in 'the book', cannot do justice to or embrace metaphysical truth, least of all in its meritocratic guise; for such an industry is rooted in the so-called 'book of books' or 'holy book', the Bible, and cannot entertain written material that rejects both the half-lie and the half-truth of Biblical compromise in due atheistic vein, turning away from fictions and facts, delusions and confusions, with the deistic will of metaphysical conclusion in the whole truth.

428. In point of fact, there is nothing particularly 'holy' about the Bible, which stands compromised between the watery clearness, if you will, of the Old Testament and the vegetative unholiness of the New Testament, ample testimony to the fictions and facts of the half-lie and half-truth, viz. strength and knowledge, which typify its amoral parameters.

429. Just as the illusory whole lie correlates, through metachemical evil, with fiery unclearness, so the delusory fiction of the half-lie correlates, through chemical goodness, with the watery clear - the difference, in sum, between the Eternal Death of barbarism, as of barbarity, and the life-in-death of civilization, as of civility.

430. Just as the 'confusionary' fact correlates, through physical folly, with vegetative unholiness, so the 'conclusionary' whole truth correlates, through metaphysical wisdom, with airy holiness - the difference, in sum, between the death-in-life of nature and the Eternal Life of culture.

431. One should distinguish the metachemical unclearness of the barbarous lie from the chemical clearness of the civilized half-lie, and these objective options (on the female side of life) from the subjective options (on its male side) of the physical unholiness of the natural half-truth and the metaphysical holiness of the cultural truth - the truth, more specifically, of 'Kingdom Come', which should embrace a federation, in culture, of the Gaels.

432. Thus holiness resides not in the vegetativeness of the physical word, still less in the wateriness of the chemical word or, least of all, the fieriness of the metachemical word, but only in the airiness of the metaphysical word, the word of words and truth of truths.

433. The vegetative word of the half-truth is as far short, in its knowledgeable facticity, of airy truth ... as sin of grace, or folly of wisdom, or man of superman, or death-in-life of Eternal Life.

434. One must pass beyond knowledge to get to truth, but in more than a retrogressive way such that leads, via theocracy, to sensual truth. Rather, one must abandon sensual truth for sensible truth, opting to be saved from 'once-born' metaphysics to 're-born' metaphysics ... as one climbs the time-space axis of noumenal subjectivity from theocratic fundamentalism to meritocratic transcendentalism.

435. For the Christian half-truth of factual knowledge in the physical word is an end-in-itself as far as the 're-born' options go, not a means to the sensible truth of metaphysical 'rebirth', but a phenomenal dead-end that makes a god out of sensible man and a heaven out of the sensible earth, castigating the sensual man and earth as devil (Satanized Pan) and hell.

436. Such a half-truth is unholy even as it proclaims itself holy, and ungodly even as it proclaims its loyalty to God. For it has nothing to commend itself to a genuinely heavenly 'rebirth' in the joy of joys which appertains to and characterizes sensible being.

437. Rather, it is a sensible taking, which demonizes sensual taking the better to aspire, via Christ, towards the sensual being of theocracy, rooted or, rather, centred (subjectively) in the Father/St Joseph of fiery/auditory metaphysics.

438. But this is precisely what one must be atheistic towards if one hopes to achieve deliverance from sensual being to the sensible being of gaseous/respiratory metaphysics, and thus climb away, in metaphysical salvation, from theocracy to meritocracy, the religion not of the Creator (as of Christian modification in relation to Judaic precedence) but of the ultimate creation, the superman, who is the refutation of man and redeemer of subman.

439. For one must be at least to some extent submasculine - and hence Subchristian - to have any chance of becoming, through conversion from metaphysical sensuality to metaphysical sensibility, genuinely supermasculine, and hence Superchristian, the transcendentalist alternative to Subchristian fundamentalism and retort to Christian nonconformism.

440. Those who achieve heavenly salvation from below, in sensible taking, will have abandoned Christ for the Father, Christianity for Subchristianity, while those who achieve heavenly salvation from above, in sensual being, will have abandoned Jehovah for Satan, passing, in due course, from the realm of metaphysical theocracy to the realm of metaphysical meritocracy, as from the sun to Saturn or, in positive terms, the ears to the lungs, St Joseph or David to the Second Coming or True World (Global) Messiah of Superchristianity, which is also Social Transcendentalist.

441. Thus both Jews and Christians will have to abandon their respective gods, viz. Jehovah and Christ, if there is to be any possibility, for them, of heavenly salvation in sensible being.

442. Whether one calls the theocratic sphere of sequential time Subjudaic or Subchristian (as I have been doing), its religious significance lies less in itself, given its 'once-born' limitations, than as a springboard to spiritual 'rebirth' in the spaced space of meritocratic transcendentalism.

443. It seems to me that most Christians and Jews do effectively relate more to the theocratic realm of sequential time, these days, than to either the plutocratic realm of voluminous volume or the autocratic realm of spatial space, given the media-fuelled drift towards religious fundamentalism which characterizes the age.

444. Christianity is both historical and living proof of the fact that when you make an ideal (god) out of what is in effect the penultimate level of sensibility, viz. intellectual knowledge, such an ideal gets hitched to the ultimate level of sensuality, viz. aural truth, which musically reigns over the physical word in due 'once-born' terms.

445. Hence the 'kingdom within' of the Son/Christ's word gets hitched to the 'kingdom without' of the Father/St Joseph, which ultimately subordinates vegetative nonconformism to its fundamentalist will in the interests of a theocratic hegemony, the sort of hegemony, paradoxically, which is arguably more in evidence these days than ever before.

446. Yet the half-truth of what properly pertains to Christianity still persists in existing, and it characterizes the conservatism of the plutocratic bias of vegetative nonconformism, even as it impinges upon the physical word and the inability or reluctance of hard-line Christians to come to terms with transcendentalist truth, the truth not of theocratic sensuality but of meritocratic sensibility.

447. In fact, so accustomed are such people to hyping-up the half-truth to the status of the whole truth ... that they can be depended upon to react against and reject any evidence of the latter which may come their way, fearful lest it expose their Christian limitations.

448. For they have substituted the half-truth of the man-god for the whole truth of the superman as 'Son of God', and cannot be expected to endorse any such truth when Christian relativity enjoins them, via the Bible, to also uphold the half-lie in the interests of world-perpetuating amorality.

449. For the world, remember, is torn between masculine and feminine elements, vegetation and water, and demands, in consequence, the collusion of factual confusion with fictional delusion, as in the juxtaposition of New and Old Testaments in the so-called Christian Bible.

450. Thus, in the interests of world-perpetuating amorality, the Christian bourgeoisie shy away from sensible truth, like Dracula from the (Super)cross, content, instead, to defer (where applicable) to sensual truth via the 'once-born' Father/St Joseph, while simultaneously upholding the phenomenal compromise between the half-truth of the New Testament and the half-lie of the Old Testament or, at any rate, of the Old Testament in relation to the New Testament.

451. For the Old Testament as Judaic Torah, or whatever would be independent of the New Testament, is no half-lie but the whole lie of Jehovah as God and Satan as the Devil, and such a lie extends monotheistically back behind the sensual truth of the Father/St Joseph to the stellar cosmos, wherein the 'First Mover' pulls rank over the 'Fallen Angel' in the interests, contrary to appearances, of Hell-perpetuating immorality, the immorality that, in the contemporary world, finds its symbolical analogue in the 'Liberty Belle' of metachemical Superheathenism.

452. Thus while the Christian religion understates the sphere of God in relation to Christ, the man-god, the Judaic religion overstates the sphere of God in relation to Jehovah, the 'First Mover', neither of which have anything to do with God even in the necessarily primitive and 'once-born' terms of sensual truth to which we are alluding.

453. On the contrary, they have to do with the sensible man and the sensual Devil, the 're-born' earth and the 'once-born' Hell, and it is an understanding of this which should allow, if it hasn't already done so, the majority of Christians and Jews to re-orientate their respective religious allegiances on the theocratic sphere of sequential time, the better to achieve salvation, via the Second Coming and/or True World Messiah, from such a fundamentalist allegiance to the meritocratic sphere of spaced space, in due transcendentalist course.

454. For the Second Coming and/or True World Messiah goes beyond Christ, remember, in his affirmation of the spiritual 'kingdom within' that can alone save from the spiritual 'kingdom without' to which the majority of latter-day Jews and Christians effectively, if not literally, subscribe, compliments of the fundamentalist rule of 'Father Time'.

455. It is as if Christians were increasingly abandoning classical music, with its strings and woodwind, for Jazz-Classical in a Christian-to-Subchristian regression from the ('re-born') Son to the ('once-born') Father, Christ to St Joseph, while Jews were increasingly abandoning Jazz (including the Blues) for Classical-Jazz in a Judaic-to-Subjudaic progression from Jehovah to Satan, Moses to David.

456. Thus while the Subchristian and the Subjudaic are not exactly identical, they are the Christian and Jewish approaches to the same thing, the metaphysical fundamentalism of sequential time, wherein the sun and the ears are the negative and positive reference-points, respectively, of religious devotion.

457. Instrumentally, the bottom line or root requirement is brass of a bronze coloration for both Jazz-Classical and Classical-Jazz, since such brass is what most corresponds to the solar sphere of theocratic fundamentalism, with its subjective extroversion, not least of all in relation to the saxophone, which contrasts with the objective extroversion of silver instruments like, in particular, the trumpet.

458. But the Subchristian and the Subjudaic can and, one day, must be saved from sequential time to spaced space, and thus to a Superchristian/Superjudaic disposition such that I equate with Social Transcendentalism and the supersession, through meritocratic metaphysics, of sensual spirituality by sensible spirituality, the spirituality not of music but of meditation (even if some music, in the form of piping, were to persist, in the background, as it were, to a more genuinely sensible resolve).

459. The position of the Father in relation to the Son, as of St Joseph, one could argue, in relation to Christ, is rather akin to constitutional monarchy vis-à-vis parliament, except that whereas the Christian context is 're-born' and the Subchristian one 'once born', the Heathen context, so to speak, is 'once born' and the Subheathen one (of the Blood Royal) 're-born', so that the overall situations are antithetical.

460. This explains the distinction, in the British Isles, between Catholics (as Christians) and Protestants (as heathenistic anti-Christians and/or pseudo-Christians), the former given to a 're-born' Church with a 'once-born' Father-figure, the pope, beyond it in due theocratic vein, the latter given to a 'once-born' State with a 're-born' Mother-figure, the monarch, behind it in due aristocratic fashion.

461. Hence whereas the Christian/Subchristian context affirms the juxtaposition of brain and ears, of Mars and the sun, the Heathen/Subheathen context affirms the juxtaposition, by contrast, of tongue and heart, of the moon and Venus.

462. In both cases it is the phenomenal contexts of the Catholic Church and the parliamentary State, of Christian and Heathen, which are paramount in their respective sovereignties, while the Subchristian Centre (of Roman Christendom), symbolized by the Vatican, and the Subheathen Kingdom (of the United Kingdom), symbolized by Buckingham Palace, correspond to their respective figureheads (of pope and monarch) and not literally to their leader or ruler, as the case may be, since both alike are tangential asides to the prevailing norm, the plutocratic norm of the Christian Church in 're-born' vegetation (brain) and the democratic norm of the parliamentary State in 'once-born' water (tongue).

463. For Christianity, remember, is only Christian by dint of adherence to Christ in due vegetative sensibility, while Parliamentarianism is only Heathen, or parliamentary, by dint of adherence to Antichrist in due watery sensuality, and neither the Subchristian Father nor the Subheathen Mother can ever be truly hegemonic, in consequence of the phenomenal status of both the Church and the State, which necessarily marginalizes the noumenal status of both the Centre and the Kingdom, pope and monarch, 'once-born' idealism (theocracy) and 're-born' materialism (aristocracy).

464. Hence the parliamentary/monarchic alignment of British and/or Gaelic Protestants is the mirror image, in heathenistic reverse, of the ecclesiastical/papal alignment of, in particular, Irish Catholics, who, together with Scotch and Welsh Catholics, are the Gaelic people most suited, by dint of their overlapping Subchristian commitments to the Father/St Joseph, for salvation to the properly Superchristian tier, in meritocratic metaphysics, of the triadic Beyond.

465. With their more objective (Puritan) and/or less subjective (Anglican) dispositions, stemming from a parliamentary hegemony, towards the Subheathen Mother-figure of the monarchy, the majority of British or, rather, Gaelic Protestants would be more suited to the bottom and middle tiers of the triadic Beyond, since those who were anti-Christian in Puritanism would, following a vote for religious sovereignty, have the prospect of pro-Superchristian humanism in a bureaucratic 'new purgatory', while those who were pseudo-Christian in Anglicanism would, following a vote for religious sovereignty, have the prospect of pro-Superchristian nonconformism in a plutocratic 'new earth', the tier directly beneath the meritocratic 'New Heaven' of those whose Christian-to-Subchristian orientation entitled them, as Catholics, to Superchristian transcendentalism, the top-tier ideal of the triadic Beyond.

466. The Gaelic peoples would no longer cling to their respective traditions, since neither the Church nor the State, respectively coupled to the 'once-born' papal Centre and the 're-born' monarchic Kingdom, would have any place in 'Kingdom Come', the Messianic pseudo-Kingdom ... of pseudo-aristocratic 'rebirth' that would administer, via the 'Sacred Heart' of the Second Coming, to the 're-born' Centre ... of the triadic Beyond, the Centre not of an infallible pope, but of a religiously-sovereign People.

467. Catholics and Protestants may still, at present, be divided in the aforementioned ways, but they can be united in and through Social Transcendentalism, which will leave both Christianity and Subchristianity, on the one hand, and Heathenism and Subheathenism, on the other hand, far behind, as it takes the respective peoples to the pseudo-Subheathen/Superchristian deliverance from their antagonistic traditions via the pseudo-kingdom of 'Kingdom Come' - hopefully a Gaelic federation of Ireland together with Scotland and Wales - and very genuine Centre of the triadic Beyond.

468. Thus delivered ... through a majority mandate for religious sovereignty ... the People will no longer be Catholic or Protestant, republican or parliamentary, papal or monarchic, nationalist or loyalist, Irish or British, but Social Transcendentalist in one degree, shape, form or another of Gaelic nationhood ... for all Eternity.

469. Social Transcendentalism affirms the transcendentalism of the People become religiously sovereign, the meritocratic transcendentalism, in particular, of a Superchristian antithesis, through sensible wisdom, to the Superheathen evil of autocratic transcendentalism, the transcendentalism not of God/Heaven but of the Devil/Hell, with its superfeminine roots in the stellar cosmos.

470. Just as the monarchy acts as a barrier, for British and/or Gaelic Protestants, to the superfeminine evil of autocratic transcendentalism by dint of its correspondence to the subfeminine evil, or 're-born' materialism, of aristocratic fundamentalism, so the papacy acts as a barrier, for Irish and/or Gaelic Catholics, to the supermasculine wisdom of meritocratic transcendentalism by dint of its correspondence to the submasculine wisdom, or 'once-born' idealism, of theocratic fundamentalism.

471. British Protestants are no more encouraged to identify with the 'Liberty Belle' of 'once-born' materialism ... than, say, Irish Catholics ... with the Supercross of 're-born' idealism, since both the democratic State and the plutocratic Church are based on the phenomenal plane of volume, and only have a tangential connection, in consequence, with the noumenal plane of time, a connection which in neither case extends into space.

472. While for Irish Catholics the papacy (regrettably) precludes the sensible wisdom of meritocratic transcendentalism, and thus keeps religion anchored, via the Father/St Joseph, to theocracy, the monarchy spares British Protestants the sensual evil of autocratic transcendentalism, since religion or, rather, science is thereby anchored, via the 'Blood Royal', to aristocracy.

473. The only alternative to the latter is of course the 'once-born' or, rather, outer science of the 'Liberty Belle', the American autocracy of spy satellites, laser satellites, and other manifestations of a stellar primacy, and this, at any rate, the British are officially spared by adherence to the monarchy.

474. Only that which is superfeminine and Superheathen is absolutely antithetical to the supermasculine and Superchristian bias of Social Transcendentalism, and thus only that is absolutely 'beneath the pale' of what the latter can save and/or advance in due course.

475. The scientific cannot be saved to religion, only the theocratically religious and, to a lesser extent (relative to the lower tiers of the triadic Beyond) the democratically political and the technocratically economic - the former category corresponding to Catholics and the latter categories to Puritans and Anglicans.

476. But this is, of course, with regard to Catholics, Puritans, and Anglicans within each of the Gaelic countries, not to their English counterparts, who would remain outside the Centrist framework of the federated Gaels in what, I believe, could eventually become an English republic of Catholic bias, as already discussed.

477. Just as there would be those who, being unable to identify with the Gaels, would opt to move to England from Ireland, Scotland, or Wales, so there would be people in England who, strongly identifying with things Gaelic, opted to move to one or another of the aforementioned countries in the event of a Gaelic federation, or federation of Social Transcendentalist Centres, likely to come or actually coming to pass. These would, however, be the exceptions to the rule in each case, and certain exceptions would have to be made for them.

478. Thus would the Gaels be divided from 'British' elements and the English from Gaelic elements, as things sorted themselves out in the best interests of the respective peoples, either before or following Judgement.

479. For Judgement is really, it seems to me, about the establishment of a Gaelic federation premised upon Social Transcendentalist Centrism, corresponding to 'Kingdom Come', and thus the People's decision, conducted on the basis of a sort of paradoxical but ultimate election, as to whether to vote for religious sovereignty, and the rights this would imply, or whether, on the contrary, to remain tied, in political sovereignty, to what I have elsewhere described as 'sins and/or punishments of the world'.

480. Politics and economics may be able to deal with and resolve problems appertaining to the worldly sphere of water and vegetation, but when the world is itself a problem, with intransigent positions, then only religion can deliver the People from the limitations and false hopes of politics and economics to the otherworldly sphere of 'Kingdom Come', with its triadic Beyond, in which a 're-born' water and vegetation would be subordinate to a 're-born' air, as humanism and nonconformism to transcendentalism.

481. Thus will the sensibly cultural element be meritocratically paramount not only over the sensibly natural element, air over vegetation, but over the sensibly civilized element of water, as the supermasculine takes it rightful place over both the masculine and the feminine in heavenly transcendence of what had formerly appertained, in due phenomenal relativity, to the world, but which were destined, in 'Kingdom Come', to become not so much otherworldly as post-worldly, in their post-dialectical relationship to each other under the lead of Heaven.

482. In sexual terms, this means that, far from being amorally heterosexual like the worldly, the post-worldly would effectively be lesbian and homosexual in their rejection of the world and post-dialectical deference to that which, being heavenly, transcends it, and for which the sexual analogue of plastic inflatables would not, I feel, be entirely inappropriate, irrelevant though it would of course be to the actual context of religious praxis.

483. Thus that which was marginal, if not criminally marginalized, in the worldly context would become more representatively reflective of the post-worldly one, as it took its post-dialectical place under the non-dialectical leadership of the otherworldly, or those who were entitled to the top tier of the triadic Beyond (duly subsectioned) in view of their greater susceptibility, via theocratic tradition, to idealism, and would thus be in the vanguard of the development, following Judgement, of sensible spirituality at the expense of sensual spirituality.

484. Such persons would have been saved, via the Second Coming, from theocratic fundamentalism to meritocratic transcendentalism, as, if you will, from 'sub-bullgas' to 'superbullgas', the Father to the Holy Spirit of Heaven, and would know the difference, in consequence, between the sensual spirituality of the ears and the sensible spirituality of the lungs, auditory idealism and respiratory idealism.

485. Thus Judgement not only exposes the limitations of the Old Order, it offers the possibility of its democratically-engineered replacement by a New Order which transcends those limitations and allows people to officially have access to that which is without limitations, and hence more sensibly infinite.

486. And even those who, to judge by their heathenistic traditions, would not want access to such 're-born' infinity ... will have the benefit of new orders of purgatory and earth 'down below', in the lower tiers of the triadic Beyond, which would deliver them from the dialectical frictions and worldly limitations of their past.

487. Thus will mass and volume, duly transmuted towards sensibility, be reconciled to space, the post-dialectical to the non-dialectical, as the world is democratically overcome and Heaven takes its pre-eminent place above post-worldly orders of purgatory and earth.

488. But this could not happen without the administrative service of a pseudo-Kingdom, commensurate with 'Kingdom Come', such that will reconcile a transmuted time, upheld by a pseudo-aristocracy and quasi-meritocracy, to the Eternity of the Centre, with its three-tier overall structure.

489. For this transmuted time would be no 'Father Time' but a sort of 'Mother Time', whose timeless love for the Centre would guarantee its eternal evolution in the Beyond.

490. For it takes sensibility to serve sensibility, and only that sensibility which is timeless in its 're-born' love can adequately serve the eternal sensibilities of mass, volume, and space in the triadic Beyond.

491. I have no doubt that the pseudo-Kingdom/quasi-Centre of 'Kingdom Come' will provide adequate service to the triadic Beyond, and thus to the Centre-proper. It will present not so much the profane heart of fundamentalist materialism, more characteristic of British monarchs and American 'First Ladies', as the sacred heart of materialist fundamentalism ... to the realist humanism, naturalist nonconformism, and idealist transcendentalism of the Centre-proper, in which emotional pride rooted in the womb, intellectual pleasure centred in the brain, and spiritual joy centred in the lungs, will be eternally sacrosanct.

492. Fundamentalist materialism would be more germane, in metachemical 'rebirth', to particle sensibility than to wavicle sensibility, to the scientific (if elemental) and political (if molecular) aspect of metachemical administration than to anything specifically economic (and molecular) or religious (and elemental).

493. In this respect, there is always a particle/wavicle distinction between the scientific and political aspect of things on the one hand, that of elemental and molecular particles, and the economic and religious aspect of things on the other hand, that of molecular and elemental wavicles.

494. With this in mind, it may well be that the older religions, like Hinduism and Judaism, are more based in the particle than biased towards the wavicle, given their cosmic origins and stellar associations, whether polytheistically or monotheistically.

495. In which case, one could distinguish the Judaic Satan/David from the Christian or, more correctly, Subchristian Father/St Joseph on the basis of a dichotomy between fundamentalist idealism and idealist fundamentalism in relation to negative, or solar, and positive, or aural, contexts.

496. Which is not to exclude positivity from the one or negativity from the other but, rather, to emphasize that, with its Middle-Eastern background, there is probably more sun-conditioned negativity about Judaism or, in this context, what I have elsewhere called Subjudaism ... than ear-conditioned positivity (i.e. more Satan than David) and, conversely, more ear-conditioned positivity about Subchristianity, with its more temperate European background, than sun-conditioned negativity (i.e. more St Joseph than the Father).

497. Be that as it may, we need not doubt that both Subjudaism and Subchristianity are theocratic, if in different ways - the former with a bias, within its particle basis, toward Satan, and the latter with a bias, within its wavicle centre, towards St Joseph, so that we have an emphasis upon the negativity of fundamentalist idealism in the one case, and upon the positivity of idealist fundamentalism in the other case.

498. Thus there would, traditionally, be more falsity and woe than truth and joy in the Subjudaic kind of theocracy and, conversely, more truth and joy than falsity and woe in the Subchristian kind of theocracy, but only, in each case, in relation to 'once-born' metaphysics, and hence to spiritual sensuality and/or sensual spirituality.

499. Whether this would also apply, in the future, to the 're-born' metaphysics of a Superjudaic/Superchristian dichotomy between negative and positive alternatives in relation to meritocracy ... remains to be seen; though I, for one, am prepared to believe that there will be more overall positivity, in view of the likelihood of a more uniform environment, due to a combination of technological and cultural progress.

500. Negativity, having cosmic associations on the noumenal planes (of space and time) and geologic associations on the phenomenal planes (of mass and volume), is of course synonymous with primacy, whereas positivity, with its personal associations on the phenomenal planes and universal associations on the noumenal planes, is synonymous with supremacy.