1. ETHNIC CORRELATIONS VIS-À-VIS THE CHRISTIAN AFTERLIFE. The possibility of all corpses being subject to a visionary afterlife in the grave, irrespective of whether they had formerly lived as Heathens or Christians, must be greater than the converse. For, unless their brains had been removed prior to burial, they would surely be exposed to chemical changes in the brain and thus be subliminally conscious, in an otherworldly manner, of what that meant. Where they would differ, however, would be in regard to the extent to which these chemical changes were purely visionary or subject, on the other hand, to the subversive intrusion, from a visionary standpoint, of either intellectual, emotional, or sensual overtones. Now I hold that where the corpse of a devout Christian, a lifelong Catholic, would be the most likely to experience pure visions, the corpse of a Heathen, or Protestant, would be more likely to experience impure visions, which is to say, visions coloured by either subliminal thoughts, emotions, or feelings of a sensual nature, depending on his psychic bias and, in some correlative sense, denominational past. For it is my belief that where the Catholic brain will be quasi-spiritual by dint of Catholicism's emphasis on prayer, the Puritan brain will be intellectual by dint of Puritanism's emphasis on writing (letters, sermons, epistles with regard to the New Testament, etc.), the Presbyterian brain will be quasi-emotional by dint of Presbyterianism's emphasis on reading (especially from the Old Testament, with its poetic psalms), and the Anglican brain will be quasi-sensual by dint of Anglicanism's emphasis on speech (as with regard to the Eucharist). Doubtless other factors, both hereditary and environmental, also play a part in the conditioning of any given brain towards the likelihood of a particular posthumous bias, but, whatever the reasons, there can be little doubt that the part played by ethnicity in one's posthumous fate is significant, and that, as one had lived, so shall one 'live again', if only for the duration of one's death (which is to say, until extensive decomposition of the brain puts an end to the Afterlife and reduces the corpse to a skeleton).
2. SPIRITUALITY OF THE GRAVE. Christianity offers one - meaning principally men - the 'peace that surpasses understanding', or the spirituality, ultimately, of the grave, which is not only beyond intellectuality per se but, more appositely, beyond the quasi-spiritual 'bovaryization' of the intellect through prayer, and hence the final mode of 'understanding' prior to a visionary 'peace'. But that is all that Christianity, and by implication Christ, can offer one.
3. SUPERCRISTIAN GOOD. For something more, for something which is truly of ultimate significance, one must turn to the Second Coming and/or True World Messiah, who would rather speak of the calmness that surpasses emotionality (not to mention, for females, the humility that surpasses personality), and thus of true salvation, which is less a substitution of phenomenal grace for phenomenal sin ... than a substitution of noumenal grace for noumenal sin, a conversion, in short, from absolute sin in Superheathen evil to absolute grace in Superchristian good, the goodness of 'Kingdom Come', which will also embrace the intermediate goodness of hallucinogenic enlightenment for Christians who opt for Superchristian salvation ... through the Second Coming, in order that they may achieve a synthetic spirituality as a precondition of subsequent humble and/or universal grace as and when the time is adjudged ripe.
4. MESSIANIC RELATIVITY. He who is Second Coming to Christians, meaning principally Catholics, may well be True World Messiah to Superheathens, or those who, whether Hindus/Buddhists, Judaists/Satanists, or Islamics/Mohammedans, can be saved more directly from absolute sin to absolute grace, thereby passing either from personality to humility (if female) or from emotionality to universality (if male).