51. In returning to Spengler's historical divisions in regard to 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness' (in that order), I would deem 'Historyless Chaos' the age of bad doing (naturalism), 'Culture' the age of bad being (realism), 'Civilization' (the present age) the age of good doing (materialism), and 'Second Religiousness' the age of good being (idealism). Bad doing, which includes physical strife, I categorize as a proton-particle equivalent; bad being, which includes prayer (a 'worldly' form of meditation), I categorize as a proton-wavicle equivalent; good doing, which includes socialistic progress, I categorize as an electron-particle equivalent; and, finally, good being, which involves pure meditation, I categorize as an electron-wavicle equivalent. Doubtless good doing is preferable, from an evolutionary standpoint, to bad being, if only because, like all theological falls from a higher precedent, it indirectly paves the way for a superior mode of being, without which there could be no true salvation.

52. If Fascism is neo-alpha and Communism omega, then it need not surprise us that whereas Fascism will have a military bias, Communism will give due priority to the police, who, in relation to the army, correspond to an omega affiliation. Fascism is militarist on account of its neo-pagan and fundamentally autocratic integrity. Communism, on the other hand, is what might be termed 'policist' on account of its transcendental and essentially theocratic integrity. Protons and electrons across a neutron divide. Similarly, although 'Final Solutions' accrue to both fascist and communist integrities, it will be found that, as a rule, the fascist form of Final Solution takes on a destructive character in line with its proton essence, whereas the communist form of Final Solution is more likely to be constructive, in accordance with the electron essence of Communism. Hence where the one ideology seeks to liquidate people(s) perceived as hostile or irrelevant to its integrity, the other seeks to transport such people(s) to places, preferably abroad, where they can start a new life under different conditions. Transportation rather than liquidation is the essence of a communist Final Solution.

53. Bourgeois republics are less free-electron societies than societies of compromise between neutron (capitalist) and electron (worker) equivalents, with the former dominating the latter. People's republics, on the other hand, can and do achieve a free-electron standing, albeit of a particle rather than a wavicle bias (such as would accrue to the Centre). Constitutional monarchies, by contrast, are fully atomic, with proton (aristocratic) as well as neutron (capitalist) and electron (worker) equivalents, and therefore are not even relatively free societies (from proton roots or constraints) but societies in which the great majority, both neutron and electron, are bound, as subjects, to the proton root ... of the reigning monarch. Even bourgeois republics are relatively free in relation to such constitutional monarchies, although somewhat short of the absolute freedom of People's republics, which are of course above neutron compromise in free-electron absolutism. Yet such absolute freedom, germane to a particle bias, is not an end-in-itself but the precondition of a new binding, the ultimate binding of a religiously sovereign People to their own divinity, as Holy Spirit, in the electron-wavicle cohesion of a Social Transcendentalist Centre.

54. Interesting how a given subject or context, such as swimming, can be subdivided into what appear to be elemental equivalents, as when we equate backstroke with earth on account of its fundamentally water-denying nature (face up), front crawl with water on account of its water-affirming nature (face down), breaststroke with fire on account of its breast-centred, short-breathed, and altogether more elevated nature (head well above the water), and butterfly with air on account of its air-affirming gulps as arms and chest heave out of the water in an almost gravity-defying resolve which suggests not so much swimming as flying. In my elemental view, using the term philosophically, backstroke is the lowest and most basic stroke, corresponding to earth, while butterfly is the highest and most complicated stroke, corresponding to air - the one having realistic (British) implications and the other idealistic (Irish) implications. By contrast, front crawl and breaststroke, corresponding to water and fire respectively, suggest intermediate stages analogous to materialism (Americans) and naturalism (Russians), though front crawl must remain the swimming stroke par excellence, given its correlation with water and water-affirming integrity. For swimming is essentially a materialistic activity, and therefore the stroke which is most correlative with materialism will have the speed advantage over all the others, which will stand as realistic, naturalistic, and idealistic asides, or subdivisions, within the overall context of water materialism. One could also argue, in seeking sexual parallels with each stroke, that whereas backstroke is a heterosexual stroke, front crawl is a homosexual one, given the realistic/materialistic distinctions which exist between the two lowest (bodily) modes of swimming. By contrast, breaststroke would correlate with plastic-inflatable and/or vibrator sexuality (depending on the swimmer's gender, although, in point of fact, women are more given to breaststroke than men as a rule, which is partly attributable to their heart-affirming, or emotional, essence), and butterfly with masturbatory pornographic sexuality, given the naturalistic/idealistic distinctions which exist between the two highest (head) modes of swimming.

55. While on the subject of subdivisions, it should be possible to detect a kind of earth-water-fire-air parallel to the above in the context of artificial heating, which extends, it seems to me, from electric fires with artificial coal impressions (earth) to fan heaters (air) via central heating (water) and plain electric fires (fire). Similarly, I believe an antithetical parallel to such elemental spectra, in the context of naturalistic heating, can be posited on the basis of an extension of coal fires (earth) to gas fires (air) via oil stoves (water) and log fires (fire), so that, placing the two elemental quartets in an alpha/omega antithesis, we shall have:-

ALPHA OMEGA

gas stoves fan heaters

log fires electric bar fires

oil stoves central heating

coal fires electric coal fires

with, by and large, centrifugal implications on the one hand, that of the alpha naturalistic, and centripetal implications on the other hand, that of the omega artificial, the former relatively immoral and the latter relatively or, rather (within certain limits), absolutely moral, depending on the spectrum in question. Certainly, if we can distinguish between alpha and omega heating extremes in this way, then logic would suggest the likelihood of a sort of amoral middle-ground in between, corresponding to each of the elemental spectra, and doubtless we would do well, as experience has shown, to divide such a middle ground into alpha-stemming and omega-oriented alternatives, so that each spectrum would afford us two amoral possibilities, were we to rack our brains for modes of heating which appear to stand in between the above-listed antitheses, like, for example, fires that combine both natural and artificial alternatives or use coke (smokeless fuel) instead of coal - definitely alpha-stemming (earth) amoral in relation to electric/coal option fires; or bundles of chopped wood instead of logs - doubtless alpha-stemming (fire) amoral in relation to multi-filament electric fires; or paraffin instead of oil - doubtless alpha-stemming (water) amoral in relation to the older and bulkier forms of central heating, and so on.

56. However that may be, heating no less than swimming provides us with elemental correspondences and, knowing this, we should strive to heat our rooms in accordance with the elemental spectrum with which we most identify and, if possible, on the highest, most moral terms. No-one who is left wing, or who considers himself such, should use any of the alpha, or naturalistic, modes of heating; for they more accord, depending on the spectrum, with either a conservative (bottom two) or a fascist (top two) bias than with either a socialist or a communist one. Philosophy can help us divide the wood from the trees, as it were, and live in the light of our better knowledge.

57. The natural comes in between two forms of the supernatural, viz. alpha and omega. The natural is inherently worldly and, in human terms, democratic, whereas the supernatural is either hellish or heavenly, that is to say autocratic in the alpha context, but theocratic in the omega one. A distinction, as it were, between the Father and the Holy Ghost (or, in the strictly diabolic case, Satan and the Antichrist), with Christ coming in-between as worldly naturalism, and never more so than as a neutron equivalent (Protestant) vis-à-vis proton and electron extremes. The worldly natural stems from the autocratic supernatural but, unbeknown to itself, will in turn be superseded by the theocratic supernatural, which stems from it as surely as it stemmed from the alpha supernatural. Neutrons stemming from protons and electrons stemming from neutrons, as age supersedes age in the struggle which is historically unfolding.

58. On the basis that I distinguished between open-topped two-seaters as Conservative and enclosed two-seaters as Labourite either side of a four-seater middle ground (Liberal), it should be logically consistent to contend that novels will be flanked by poetic novellas (novelettes) on the alpha-stemming Right, and by philosophic novellas (novelettes) on the omega-oriented Left - indeed, that poetic fiction, corresponding to open-topped two-seaters, and philosophic fiction, corresponding to enclosed two-seaters, should only be conceived of in novella form, given their relatively alpha-stemming and omega-oriented significance either side of a Liberal middle-ground, in this case that of general fiction, which is rather more narrative and even dramatic than poetic or philosophic. Similarly, we should have no hesitation in ascribing an alpha-stemming bodily significance to cigarettes smoked in or via cigarette-holders, on account of the ring-like constitution of the latter, which, corresponding to poetic novellas and open-topped two-seaters, would contrast with cigarette smoking of a more conventional or, at any rate, independent order, that equivalent of the philosophical novella and enclosed two-seater to which, on account of its uniquely centripetal character, we may ascribe an omega-oriented bodily significance analogous to the parliamentary Left. In between each mode of cigarette smoking, however, come cigars, paralleling novels and four-seaters, and if smoking cigarettes in holders is Tory, then cigar smoking is comparatively Liberal, an amoral middle-ground in between relatively immoral alpha and absolutely moral omega bodily extremes.

59. Further to our distinctions between scooters as fascistic and motorbikes as communistic either side of the liberal middle-ground ... of cars, I should like to distinguish between scooters and motorbikes with sidecars and particle-suggesting sports cars (to which we may ascribe a materialistic significance vis-à-vis naturalistic scooters and motorbikes on the one hand, and realistic sports cars on the other hand, the former particle suggesting and the latter wavicle suggesting), reserving to the sidecar combinations a head (brain) materialistic status, so that we can speak of two kinds of materialism, viz. purgatorial and worldly, depending on whether we are referring to sidecar combinations or to sports cars, with alpha and omega distinctions between scooters with sidecars on the one hand, and motorbikes with sidecars on the other hand. Unlike realism, materialism cannot be conceived solely in terms of the bodily, since it also embraces the head, with particular reference to the brain, both in its old-brain and new-brain manifestations. Now while sidecar combinations are ideologically lower than independent scooters or motorbikes, they are nonetheless ideologically higher than particle-suggesting sports cars, a superior mode of materialism which, as I have contended, has purgatorial rather than worldly implications.

60. As we descend from protons to neutrons and ascend from neutrons to electrons, we ought to distinguish between negative and positive neutrons, as well as allow for a strictly neutral middle-ground position in between, since neutron equivalents are more complex than at first meets the eye. Take cars in relation to scooters and motorbikes. A descent, as I have contended, from a proton absolutism (scooter) to a neutron relativity (open-topped two-seaters) leading via a more neutral relativity (four-seaters) to an ascent from a neutron relativity (enclosed two-seaters) to an electron absolutism (motorbikes). Now since the neutron relativities are not homogeneous but decidedly heterogeneous, stretching from open-topped two-seaters to enclosed two-seaters via conventional four-seaters, it must follow that open-topped two-seaters correspond to a negative neutron relativity, enclosed two-seaters to a positive neutron relativity, and conventional four-seaters to a neutral neutron relativity, since they stretch across a bodily spectrum, from alpha to omega via a strictly liberal middle-ground and are not, like scooters and motorbikes, akin to either proton or electron extremes. The most we can say for the worldly alpha is that it has a strong proton bias, that negative neutron relativity is commensurate with a proton bias, just as positive neutron relativity, its omega-oriented antithesis, has an electron bias, a bias which yet falls short (as cars vis-à-vis motorbikes) of a true electron status.

61. But if we can successfully apply such a theory to cars vis-à-vis scooters and motorbikes, then what is to prevent us from applying it just as successfully, say, to parliament vis-à-vis fascist and communist extremes, and thus from seeing in the Conservative-Liberal-Labour parliamentary trinity not a proton-neutron-electron parallel but, on the contrary, a neutron heterogeneity stretching from negative neutron relativity on the Right to positive neutron relativity on the Left via a neutral neutron relativity in the (Liberal) centre? For, certainly, parliament is no less an integral genre or context than, say, cars in relation to scooters or motorbikes, and if all cars are of a neutron equivalent vis-à-vis proton and electron extremes, then it must follow that all parliamentarians are likewise neutron equivalents vis-à-vis fascist (proton) and communist (electron) extremes, in which case we would have no right to hype-up the parliamentary Right or Left into some kind of proton/electron antagonism, but would be constrained to admit that such antagonism as exists is strictly within neutron bounds (as between negative and positive manifestations thereof), and therefore will never correspond to the ferocious 'us or them' antagonism which must necessarily exist - and has long existed - between Fascists and Communists or, for that matter, the analogous antagonism of Mods and Rockers, the former proton equivalents (since pertaining to scooters) and the latter electron equivalents (since pertaining to motorbikes). A parliamentary democracy is, precisely by dint of its neutron integrity, a bourgeois democracy; for the bourgeois is nothing if not a neutron equivalent in between proton (aristocratic) and electron (proletarian) extremes, a truly democratic and, hence, amoral animal who fights shy of both immoral autocratic and moral theocratic alternatives, a neutron Christian for whom both proton paganism and electron transcendentalism are alike anathema. Only where the electron proletariat are sovereign can one speak of a People's democracy, but such a democracy will only be possible where the People are truly electron equivalents and not, as is usually the case in bourgeois democracies, either proton peasants or neutron artisans, for whom life under a parliamentary thumb is if not ideal then, at an rate, far from intolerable. Needless to say, this does not apply to that electron minority of hard-boiled proletarians for whom parliamentary democracy is at best a sick joke, at worst an unbearable yoke. (I am especially thinking of those who habitually dress in leather jackets and ride around on motorbikes.)

62. Two further tripartite (proton-neutron-electron) parallels to the above, as to our scooter-car-motorbike parallel, would be magazines - books - tapes (literature), and scores - records - tapes (music), noting that we proceed from alpha appearances to omega essences, from the centrifugal to the centripetal via a neutron middle-ground which combines appearances with essences in a synthesis that could be described as either essential appearances (negative neutrons), apparent essences (positive neutrons), or, with regard to a strictly neutron integrity in between, a combination of essential appearances and apparent essences (neutral neutrons). Certainly magazines are usually more apparent (photographic) than essential (literary), and the more purely photographic a magazine is, the more will it approximate to an alpha absolutism, as it were, of far-right ideological implications. Of course, there are what might be described as contiguous overlappings between magazines with a relatively high percentage of words and books with a relatively high percentage of drawings and/or photographs, the latter of which would, however, be right wing in relation to purely literary books, especially those of a philosophic order, which are less essential appearances (photographs, drawings, etc., annotated upon) than apparent essences, essence being 'apparent' when in print or conveyed through the medium of print, but becoming purely essential when elevated, through cassette recordings, beyond print to a wholly aural status. (It is this fact which precludes me from regarding cassettes in a fascistic light, as scooter-equivalent ring-like phenomena antithetical, on an alpha/omega basis, to compact discs, with records, viz. LPs, singles, coming in-between. Now tapes cannot be one thing, i.e. omega, in a literary context and be a completely different thing, i.e. alpha, in a musical one. That privilege is reserved, it seems to me, for scores, both in the 'head' context of jazz and in the comparatively 'bodily' context of classical, as concerning fascist and conservative right-wing alternatives. For music becomes absolutely essential when confined to cassette and even to record, whereas on scores it is apparent, i.e. can be read, and thus approximates to an alpha status.) When books and tapes are combined, as with some language courses, one has a parallel to motorbikes with sidecar, which I would regard as a bound-electron equivalent, in contrast to either a positive neutron equivalent, i.e. philosophic paperback and/or enclosed two-seater, or a free-electron equivalent, i.e. philosophic tape and/or free-standing motorbike. For such book/tape combinations are transitional, it seems to me, between left-wing books and philosophic tapes - the ultimate, because truly essential, mode of philosophical presentation.

63. Concerning the subject of our scooter-car-motorbike triad, it seems to me that mopeds should be regarded as a sort of cross between scooters and motorbikes, since they are both alpha stemming and omega orientated at the same time, having a scooter-like gap in between the seat and the steering column, but otherwise resembling a motorbike to the extent that the overall design is usually more essential than apparent, with particular regard to the engine being largely 'on view' rather than hidden behind scooter-like panelling. Thus with mopeds, in both wavicle- and particle-suggesting kinds, we have a sort of paradoxical proton/electron integrity which, whilst indubitably middle ground in relation to proton (scooter) and electron (motorbike) extremes, is nevertheless distinct from the neutron middle-ground status of cars - indeed, as distinct from such a status, I would argue, as melody from harmony in music, both of which are comparatively middle ground in relation to rhythm on the one hand and to pitch on the other hand. In fact, with such a proton/electron middle-ground one has, it seems to me, a parallel with anarchism, which is surely a head-level middle-ground in between Fascism on the one hand and Communism on the other, while being in an analogous position vis-à-vis bodily Liberalism as mopeds to cars or, for that matter, melody to harmony. However that may be, a proton/electron middle-ground is certainly amoral in relation to immoral alpha and moral omega extremes - only it is dynamically as opposed to statically amoral, like neutron cars, harmony, Liberalism, etc.

64. On the subject of alternative middle-ground parallels flanked by alpha and omega extremes, it seems to me that Catholicism is a proton/electron 'dynamic' form of middle-ground Christianity in between paganism and transcendentalism, that is to say proton alpha and electron omega extremes, while Protestantism corresponds to a neutron 'static' form of middle-ground Christianity directly under the Catholic variety, rather like harmony to melody in music, or cars to mopeds in road transportation, or liberalism to anarchism in politics. Thus whereas Catholicism is a 'head' level form of middle-ground religion, Protestantism is decidedly 'bodily', germane to a more democratic and, hence, worldly type of humanity. Certainly we are less concerned, in Protestantism, with an 'abraxas' Christ who alternates between alpha and omega extremes, damning and saving as the context demands, than with a mundane and, on the whole, democratic Christ, rooted in worldly wisdom and fighting shy of both autocratic (Father) and theocratic (Holy Spirit) extremes - the extremes of alpha and omega supernaturalism. The Protestant Christ, like Protestantism itself, is comparatively natural and humanistic, and therefore a neutron equivalent.

65. As regards the pagan and transcendental absolutes which would appear to flank anarchism (to be sure, Catholicism is an anarchic mode of Christianity, alternating between alpha and omega, protons and electrons, sins and graces, though relatively stabilized through the Confessional, that focal-point, outside Christ, of Catholic paradox), I tend to regard Ecology as probably the most striking form of contemporary 'paganism', bearing in mind that, strictly speaking, Ecology is not politics or a political movement so much as a religious movement concerned less with human beings than with their relationship to and survival in the natural environment - in other words, a supra-human context which transcends politics through its concern with the more-than-human or, more correctly in this case, the less-than-human, namely nature. No, Ecologists are not politicians but unconscious proponents of a highly topical form of neo-paganism, and against them, as motorbikes against scooters, I posit omega-oriented Transcendentalists, more specifically such Social Transcendentalists as myself, whose concern with the more-than-human places them in a diametrically antithetical relationship to those who, for alpha-stemming reasons best known to themselves, would have us reverse the trend of evolution towards the transcendent Beyond in the name of an earthly paradise in which men live, like contented animals, in harmony with and enslaved to nature. Ecologists are to religion what Fascists are to politics: neo-alpha reactionaries who strive to defend nature from those who would transcend it in pursuit of artificial and spiritual progress towards the omega supernatural, those truly moral men for whom the electron internal is more important than the proton external, and who, whether as Communists or Transcendentalists, whether, that is to say, in relation to man or to that which transcends him, strive to bring about a truly moral society on earth, one which negates nature in both its human and pre-human manifestations.

66. From computer appearances (keyed-in words/graphics) to radio essences (spoken words/music) via television essential appearances/apparent essences (actions/speech) - a triadic parallel to our proton-proton/electron-electron distinctions, with, in all probability, record players corresponding to the neutron middle-ground underneath the proton/electron middle-ground of television. For record players, with their rectilinear speakers, are certainly bodily in relation to televisions, not to mention computers and radios.

67. If the proton alpha position is naturalistic (fire) and the electron omega position idealistic (air), then the proton/electron position in between is materialistic (water) and the neutron position underneath realistic (earth). Consequently whereas extreme right-wing politics is naturalistic, extreme left-wing politics is idealistic, whereas middle ground 'head' politics is materialistic and middle ground 'bodily' politics realistic. Fascism corresponds to fire but Communism to air. Anarchism corresponds to water but Liberalism to earth. In fact, we could alternatively choose to say that fire is a fascist element but air a communist one, or that water is anarchic but earth liberal.

68. However that may be, the same applies to religion, with paganism (Ecology) corresponding to fire (soul) and transcendentalism (Social Transcendentalism) to air (spirit), but Catholicism corresponding to water (intellect) and Protestantism to earth (will), fire and air no less horizontally antithetical than water and earth are vertically antithetical, if we bear in mind the overall T-shape of our contentions, with fire, water, and air at the top but earth at the bottom or, more specifically, corresponding to the lower end of the vertical sign. Atomic Truth, it seems, is a T-like arrangement of protons, neutrons, and electrons in such fashion, with Father, Son, and Holy Ghost implications - the Father a proton absolute, the Son either a neutron middle-ground, as in Protestantism, or an oscillation between (Virgin Mary) protons and (Second Coming) electrons, as in Catholicism, and the Holy Ghost an electron absolute - the omega goal of spiritual striving. Verily, the truth about atomic Truth is that only when the Holy Ghost is triumphant ... will mankind be saved, saved from both protons and neutrons for an electron heaven - the coming post-Human(ist) Millennium of proletarian peace!

69. Words like 'individualism' and 'collectivism' are relative and, therefore, neither indicative of a good nor of a bad state-of-affairs per se. Individualism, like collectivism, can be either good (essential) or bad (apparent), depending on the context. There is good individualism and bad individualism, good collectivism and bad collectivism. Reverting, once again, to the Spenglerian distinctions between 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness', one could contend that 'Historyless Chaos' was commensurate with bad individualism, i.e. autocratic rule (apparent); that 'the Culture' (broadly corresponding to the Catholic Middle Ages) was commensurate with good collectivism, i.e. Christian fellowship in a 'brotherhood of man' (essential); that 'the Civilization' (the contemporary democratic age par excellence) is commensurate with bad collectivism, i.e. democratic sovereignty (apparent); and that 'Second Religiousness' will be commensurate with good individualism, i.e. spiritual self-realization (essential). Thus it would seem that individualism flanks collectivism on both alpha and omega terms, corresponding to apparent and essential extremes, while collectivism is divisible, within bodily or worldly terms, between Church and State, 'Culture' and 'Civilization' - the former essential (wavicle) and the latter apparent (particle), with religious and secular implications respectively. From proton particles (alpha bad individualism) to proton wavicles (omega-in-the-alpha good collectivism), and from electron particles (alpha-in-the-omega bad collectivism) to electron wavicles (omega good individualism) - the metaphysical distinctions, if you like, which underlie the more concrete manifestations of individualism and collectivism, both good (catholic/transcendental) and bad (feudal/democratic).

70. Truly, individualism can be both morally inferior and superior to collectivism, depending on the type of individualism in question. From the autocratic One to the theocratic Many, and from the democratic Many to the transcendental One - a devolution from bad individualism (autocracy) to good collectivism (theocracy) on the one hand, and an evolution from bad collectivism (democracy) to good individualism (supertheocracy) on the other hand, as regards the Father and Christ where the devolutionary polarity is concerned, but with regard to the Antichrist and the Holy Spirit in relation to the evolutionary polarity. In between the Father and Christ we have the Blessed Virgin, and in between the Antichrist and the Holy Spirit we shall find the Second Coming, both of whom are rather akin to neutron equivalents vis-à-vis alpha and omega extremes, serving as a link between Christ (electrons) and the Father (protons) in the one case, i.e. that of the Blessed Virgin, but between the Antichrist (protons) and the Holy Spirit (electrons) in the other, i.e. that of the Second Coming. For just as no outer communion with the Father is possible for Catholics except through the intercession of the Blessed Virgin, so no inner communion with the Holy Spirit will be possible for Transcendentalists except through the intermediary medium of the Second Coming.

71. Modern music, with particular regard to jazz and rock, provides us with the paradoxical phenomenon of acoustic instruments (saxophone, trumpet, flute, trombone, etc.) often played in a pitch- and, by implication, omega-oriented way, in contrast to the rhythmic and, by implication, alpha-stemming way in which electric instruments (guitars, keyboards, synthesizers, etc.) are often played, the former largely pertaining to jazz and the latter to rock, the instruments usually employed in the one context (jazz) being of a largely centrifugal and hence alpha-stemming design, those usually employed in the other context (rock) being of a largely centripetal and hence omega-oriented design, the contradictions between instruments and methods of performance in each context all the more paradoxical for the above-mentioned reasons. Yet such an apparent paradox doubtless conforms to the atomic, open-society pressure which contemporary musicians live under in their resolve not to be too absolute, and thus idealistic or extremist, but to achieve a 'realistic' compromise between the moral nature of their respective instruments, whether of a centripetal or a centrifugal bias, and a contrary way of performing on them - jazz apparently immoral (from the instrumental point-of-view) but essentially moral (from the musical point-of-view), rock apparently moral (from the instrumental point-of-view) but essentially immoral (from the musical point-of-view); the one predominantly pitch orientated and the other predominantly rhythmic. Exceptions to the general rule notwithstanding, the age of a truly pitch-oriented music played on centripetally-biased electric instruments has still to come, and then only, in my opinion, following the eclipse of worldly atomicity by free-electron absolutism. Such an age, besides transcending the paradoxical atomicities between omega-oriented instruments, like electric guitars, and alpha-stemming musical integrities, would also transcend centrifugally-biased instruments like trumpets and saxophones, and thus get beyond jazz. It would be communistic through and through.

72. Consciousness is a neutron equivalent flanked by negative and positive will, proton and electron emotions. By itself, consciousness is not will, neither in its subconscious nor its superconscious manifestations. A man does not act at the sight of a woman unless she is extremely attractive and arouses positive feelings in him which can then be acted upon. He kisses a woman he is in love with, but does not usually act in such a fashion towards women if he is not in love. Love is a powerful positive emotion, and hence a manifestation of electron will. Hate, by contrast, is a powerful negative emotion, and hence a manifestation of proton will. Hatred can lead to violence, but violence will not arise from consciousness alone, which, as already noted, is neutral in its stance before life. It is precisely the soul and the spirit that are not neutral, since pertaining to both proton and electron substrata of the brain on either negative or positive terms ... with wavicle and particle distinctions, spirit being a wavicle substratum, whether negative (proton) or positive (electron), soul being a particle substratum, whether negative (proton) or positive (electron) - the difference, in effect, between light and heat at both alpha and omega poles. The best and most courageous people do not, like the Buddha, seek no pleasure (or pride or love or joy) in order to avoid pain (or humiliation or hate or sadness), since that merely entails a neutral, neutron stance in between negative and positive extremes of will. On the contrary, they pursue the positive principle in a spirit of electron defiance, and take such proton drawbacks as may arise from their behaviour with stoical perseverance. For there can be no Heaven where there is no will to Heaven, even if your Heaven be less than truly divine (say, worldly), and the will to Heaven is our most noble aspiration, without which we would either be moored to Hell, as to some negative resolve (which, unfortunately, a minority always are), or stuck in a Buddhist middle-ground of neutron neutrality, condemned to a perpetual stasis of bourgeois mediocrity. Better the will to Heaven than no will at all!

73. The passive eye of neutron neutrality, the reactive eye of proton negativity, and the attractive eye of electron positivity x 4, which is to say, interpreted in regard to elemental spectra. For example, the hateful eye of naturalistic (fiery) negativity vis-à-vis the loving eye of naturalistic (fiery) positivity. Or the sad eye of idealistic (airy) negativity vis-à-vis the joyful eye of idealistic (airy) positivity. Hells and heavens flanking neutral eyes of neutron passivity.

74. We should learn to associate the way a man walks or, more correctly, the direction of his feet, with a moral stance in life. For it seems to me that a man gives himself away as much by the style of his footsteps as by the position of his hands in relation to how he is dressed. Thus we can distinguish between feet turned outwards (centrifugal), feet turned inwards (centripetal), and feet pointing straight ahead (neutral), which will give us immoral, moral, and amoral alternatives or, if you prefer, parallels. To my mind, outwards-turned feet would confirm an immoral bias appropriate to a hand-out-of-trouser pockets, open-collar stance before the world; inwards-turned feet would confirm a moral bias appropriate to a hand-in-(zipper-jacket)-pockets, T-shirt stance before the world; and straight feet would confirm an amoral bias appropriate to a hand-in-(trouser)-pockets, buttoned-collar stance before the world. The man with out-turned feet would suggest a proton bias applicable to an extrovert temperament. The man with in-turned feet would suggest an electron bias applicable to an introvert temperament. And the man with straight feet would suggest a neutron bias applicable to a neutral, or bourgeois, temperament. Wills and consciousness.

75. To be bourgeois is to have a bias for the conscious mind. To be grand bourgeois is to have a bias for the subconscious mind. To be petty bourgeois is to have a bias for the superconscious mind. To be other than bourgeois is to have a bias for will, whether negatively or positively, good or ill, heaven or hell. Only the world is conscious (or subconscious and superconscious). Autocratic negative will, democratic consciousness, and theocratic positive will - Fathers, Sons, and Holy Ghosts.

76. The subnatural Father, the natural Christ, and the supernatural Holy Ghost, with the pro-natural Blessed Virgin and the anti-natural Antichrist flanking alpha and omega respectively.

77. Poetry treats of the appearances, particularly when beautiful, of life; philosophy, by contrast, treats of its essences ... truthfully. It is for this reason that, where computers are concerned, Word-Processor Operators are akin to poets, whereas Computer Programmers are akin to philosophers. More accurately, one could describe Word Processing as 'poetical' but Computer Programming as 'philosophical', since the one is primarily concerned with appearances and the other with essences. Alpha and omega of the computer.

78. Only an androgynous muddlehead would say, à la Keats: 'Truth is beauty, beauty truth'. For the one is not the (inner or outer) equivalent of the other, since they are effectively opposite. Truth is the outer manifestation of joy, beauty the outer manifestation of love, and consequently it would be no less foolish to say: 'Joy is love, love joy' than what the Romantic poet, who evidently understood little of essences, said or, rather, wrote.

79. If true to itself philosophy is so profound (essential) that it will be hidden to all but the deepest penetration. On the other hand, poetry is so superficial (apparent) that it can only be 'seen through' by the philosophical mind.

80. Musically speaking, one is not saved until dead to rhythm and alive to pitch.

81. Art and music are no less antithetical than poetry and philosophy - indeed, it is the attraction of opposites which makes bedfellows of art and philosophy on the one hand, and of music and poetry on the other hand. For poetry and art would be no less 'lesbian' than philosophy and music ... 'homosexual' - relationships which, in sex as in culture, are rather the exception to the general rule, unattractive if not repellent.

82. Art - and here I use that word in its broadest sense - is the spirituality of materialism. For all art, whether musical, pictorial, literary, or sculptural, is materialistic, i.e. dependent on and produced by material means. Where such means were taboo because infra dignum, there could be no art but only pure spirituality, as befitting divinity.

83. To some extent it could be argued, in elemental fashion, that music is the art form of air (waves), painting the art form of fire (paint), literature the art form of water (ink), and sculpture the art form of earth (clay), since there is evidently a connotation, in each case, with one of the four main elements and thus, by implication, with (in descending order) idealism (air), naturalism (fire), materialism (water), and realism (earth), the air/idealism connotation of music having spiritual implications, the fire/naturalism connotation of painting having emotional implications, the water/materialism connotation of literature having intellectual implications, and the earth/realism connotation of sculpture having wilful implications, i.e. attesting to the defeat or triumph of will. It could therefore be argued that music is the heavenly art form par excellence, painting the hellish art form par excellence, literature the purgatorial art form par excellence, and sculpture the worldly art form par excellence.

84. It was only comparatively recently, in fact towards the end of the nineteenth century, that Western art became partly subjective and thus centripetal, as though subject to the influence of oriental mysticism. Prior to the Impressionists and, subsequently, the Expressionists, Western art had been either objective in a classical manner or subjectively objective in a romantic one, which is to say, either concerned with the objective depiction of external phenomena, as in Classicism, or with the objective depiction of the self conceived externally as phenomenon, as in much Romanticism where, in contrast to the classical concern with others, self-portraiture becomes the focal-point of objectivity, a paradoxical procedure which I have termed subjective objectivity. However, if the objectivity of the self reflects a progression over that of the other, a progression commensurate with omega-in-the-alpha as opposed to the alpha as such, then it was not until artists began to concentrate their energies on the other from a subjective viewpoint that what I shall term the objective subjectivity of alpha-in-the-omega came to pass, commensurate with a progression from Romanticism (essentially a thing of 'the Culture') to Impressionism/ Expressionism (more germane to 'the Civilization'), and a sort of alternative paradox wherein the other is coloured by or depicted through the feelings and/or impressions of the subjective self. If the subjective objectivity of Romanticism was a kind of masculinized femininity, then the objective subjectivity, for example, of Expressionism was a sort of feminized masculinity, truly a transvaluated and anti-Western tendency which paved the way, in due abstract time, for the unequivocally subjective art of the abstractionists, whether impressionist or expressionist, which was to shift the focus back to the self conceived subjectively as feelings, emotions, impressions, etc., and thus bring art to a centripetal climax, a climax no less moral than its inception and continuance in 'aristocratic' Classicism was fundamentally immoral - which is to say objective, and hence feminine. From being 'aristocratic' (more correctly grand bourgeois) and absolute, art had become first 'bourgeois' and relative (whether from a Romantic or, subsequently, an Impressionist/Expressionist point-of-view) and then 'proletarian' (more correctly petty bourgeois) and absolute. It had progressed from the autocratic to the theocratic via the democratic, from the Father to the Holy Ghost via the Son, from protons to electrons via neutrons, from the centrifugal to the centripetal via a paradoxical and wholly worldly cross between the two. No less than objectivity was the alpha of art, subjectivity was its omega. After which, art could only be transcended by the truly proletarian superart ... of light art of one kind or another.

85. In relation to hardbacks, which reflect a realistic relativity between (soft) paper and (hard) cover, paperbacks suggest a materialistic relativity commensurate with their (soft) cover and (soft) paper, which places them in a position, vis-à-vis hardbacks, analogous to water (coldness) vis-à-vis earth (darkness) or, alternatively, purgatory vis-à-vis the world, neither of which truly transcend the body ... except to the extent that tapes are used as a supplement to paperbacks, as in some language courses at present. However, if books are either worldly or purgatorial, then, to extend our analogue, tapes are diabolic and thus of an essence more emotional than either wilful (as with hardbacks) or intellectual (as with paperbacks) by dint of their dependence on and association with the aural transmission of words. Superior, however, to tapes (as paperbacks to hardbacks) are computer discs and the correlative optical appreciation of words as light on a VDU, in which words are redeemed and brought to a quasi-divine standing, a spiritual equation which stands to tapes as air (light) to fire (heat), or as heaven to hell. Speaking less analogically, one could argue that whereas tapes are naturalistic by dint of their correlation with emotions, computer discs are idealistic by dint of their correlation with awareness, and consequently we have a correspondence with soulful and spiritual substrata of the superconscious psyche - in complete contrast to the intellectual and wilful correspondence with the new brain and the body elicited by paperbacks and hardbacks respectively, the former materialistic by dint of their correlation with thoughts, and the latter realistic by dint of their correlation with sensations, as well, of course, as in the rather more concrete sense we discovered with regard to each medium of literary presentation at the beginning of this entry.

86. However, whatever the parallel we choose, whether analogical or literal, it has to be concluded that the computer disc is the highest medium of literary or, more specifically, philosophical presentation, as superior to cassettes as paperbacks to hardbacks, and that proper justice cannot be done to divine Truth until it has been presented via computer for VDU appreciation, wherein its intrinsic illumination will have the appearance of light (centripetal) and thus best serve the Divine. When it finally comes to pass, the 'Kingdom of Heaven' will require that computer discs supersede not only books but, to a lesser extent, tapes as well, since the latter will be a sort of diabolic shortfall from its own divine integrity, standing to discs as heat to light, or red to white, and thereby constituting a kind of sin.

87. 'Liberal' hardbacks, 'Socialist' softbacks, 'Communist' cassettes, 'Transcendentalist' computer discs - an ideological progression from realism to idealism via materialism and naturalism.

88. From the objectivity of fools to the subjectivity of the wise. From the folly of birth to the wisdom of rebirth. (Fools are born but wise men are 'born again', i.e. transvaluated from an alpha-stemming to an omega-oriented disposition.)

89. In the distinction between LPs, compact discs, cassettes, and music videos ... we have elemental parallels to earth, water, fire, and air, with realistic, materialistic, naturalistic, and idealistic implications respectively, which, transposed to a theological key, suggest the probability that LPs are worldly, compact discs purgatorial, cassettes diabolic, and music videos divine ... as we ascend from darkness to light via cold and heat equivalents. Thus LPs - earth/darkness, realism/world; compact discs - water/coldness, materialism/purgatory; cassettes - fire/heat, naturalism/hell; music videos - air/light, idealism/heaven.

90. Pornography is the appearance of sex; sexual gadgets ... its essence. Both of these modern sexual extremes flank natural sex and, for that matter, antinatural sex, or homosexuality, as Fascism and Communism flank Liberalism/Socialism. For pornography is no less an alpha-stemming phenomenon than sexual gadgets are omega orientated, and if the one is largely immoral by dint of the centrifugal nature of legs spread wide apart, then the other is comparatively moral by dint of the centripetal nature of the gadgets in question, and may be said to transcend the largely amoral nature of heterosexuality as such. An omega-oriented society could only be anti-appearance and pro-essence (for which read: against pornography but for sexual gadgets), since it would be highly moral.

91. Pornography stands to sexual gadgets as music scores to compact discs, tapes, etc., which is to say, as appearance to essence, or the immoral to the moral. Now just as heterosexuality is an amoral middle-ground in between the fascistic immorality of pornography on the one hand and the communistic morality of sex gadgets on the other, so musical concerts are an amoral middle-ground, analogous to heterosexual relations, in between music scores and recorded music, particularly on disc or tape. In fact, musical concerts are no-less worldly, and hence liberal, than heterosexuality, each of which is flanked by alpha and omega extremes.

92. Just as music is classical when compact and romantic when free to expand in a variety of not necessarily related musical directions, so it can be contended of pornography that it is 'classical' when the model and/or models are modestly displayed, but 'romantic' when limbs, and particularly legs, are spread wide apart in an unequivocally centrifugal fashion. From which it can be deduced that whereas pornographic 'romanticism' is immoral, pornographic 'classicism' is comparatively amoral, if from an alpha-stemming point of view.

93. We should distinguish between particle and wavicle equivalents in pornography no less than with regard to sexual gadgets. For it seems to me that whereas the one focuses attention upon the sexual organs alone, the other maintains a more general, and thus comprehensive, perspective which should be described as idealistic rather than naturalistic. Hence sex dolls, as opposed to vaginal and/or phallic gadgets, for the omega-oriented wavicle equivalent, but discretely displayed models, as opposed to highly erotic ones, for the alpha-stemming wavicle equivalent, both of which would accord with divine (immoral and moral) as opposed to diabolic (likewise immoral and moral) parallels.

94. Compact discs and computer discs are alike materialistic in relation to the realism of LPs and books (paperbacks not excepted), the naturalism of cassettes (whether verbal or musical), and the idealism of videos (whether verbal or musical). In other words, they assume a brain equivalent in between the bodily equivalent of books and/or LPs on the one hand and the psychic equivalent of (soulful) cassettes and (spiritual) videos on the other hand, standing in a kind of purgatorial light to worldly, hellish, and heavenly options. Probably computer discs are not - contrary to what I thought earlier - the ultimate mode of literary presentation but, rather, one coming in-between books and tapes (both audio and video), since such discs suggest a new-brain equivalent which, by dint of its atomic nature, can only be ideologically inferior to the superconscious particle (soulful) equivalent of cassettes and the superconscious wavicle (spiritual) equivalent of videos, while yet being ideologically superior to the bodily equivalent of books. Thus it would seem that spoken videos are the truly spiritual mode of literary presentation, an air/light equivalent above the fire/heat equivalent of cassettes, the water/coldness equivalent of computer discs, and the earth/darkness equivalent of books. Therefore whereas books are a worldly medium of literary presentation, computer discs would be a purgatorial, cassettes a diabolic, and videos a divine medium of literary presentation. And this corresponds to the media of musical presentation ... beginning with LPs and culminating, via compact discs and cassettes, with videos.

95. Paperbacks, divisible into those with wraps and those without, are an alpha-stemming worldly equivalent in the former context and an omega-oriented worldly equivalent in the latter one, and may be said to flank hardbacks, with or without wrap, much as cigarettes (with or without the use of a cigarette holder) flank cigars, and two-seater cars (enclosed or open-topped) flank four-seaters. Indeed, paperbacks stand to hardbacks as homosexuals to heterosexuals, with a lesbian parallel accruing to those with wrap and a gay parallel to those without it, the very parallels which apply no less to cigarettes and two-seaters (depending on the type), as well as to a host of other worldly phenomena which, in contrast to proton and electron extremes, assume a neutron significance with either a proton or an electron bias ... depending on the type of extreme worldly phenomenon in question. Thus whereas hardbacks are a neutron middle-ground, softbacks are a proton-biased neutron equivalent with wrap and an electron-biased neutron equivalent without it, falling short of the proton extremism of magazines (both literary and photographic) on the one hand, and the electron extremism of tapes (both audio and video) on the other, just as two-seater cars fall short, as extreme worldly phenomena, of scooters and motorbikes - those alpha and omega 'head' equivalents above, with proton and electron implications ... corresponding, in sexual terms, to pornography and to sex dolls and/or gadgets respectively. Doubtless computer discs signify a proton/electron oscillation, as opposed to either a neutron middle-ground (as with books) or an extremism of proton (magazine) or electron (tape) equation, and may be regarded as paralleling mopeds vis-à-vis scooters on the proton Right and motorbikes on the electron Left - in other words, as a sort of atomic equivalent, corresponding to the new brain, in between the elemental extremes of new-brain subconscious and superconscious parallels.

96. Politically speaking, books are liberal, either literally in the case of hardbacks or in terms of a radical Tory/Labour opposition in the case of paperbacks, with, so I contend, a radical Tory parallel applying to those with wrap but, by contrast, a Labour parallel applying to those without one. Magazines are fascistic and tapes communistic, whereas computer discs may well be anarchistic, since assuming a middle-ground 'head' standing in between the 'psychic' absolutes of magazines and tapes respectively, while yet being ideologically superior (as the brain vis-à-vis the body) to books, just as mopeds are in a sense ideologically superior to cars, given their atomic (proton/electron) oscillations as opposed to neutron standing in between (proton) scooters and (electron) motorbikes. Of course, where magazines and tapes are concerned we have to allow for a particle/wavicle dichotomy corresponding to naturalistic and idealistic, or diabolic and divine distinctions, so that word-biased magazines and audio tapes are perceived to be in the particle category and image-biased magazines and video tapes in the wavicle one, with alpha and omega implications respectively, that is to say between print-biased magazines and audio tapes on the one hand (naturalistic/diabolic spectrum), and photographic magazines and video tapes on the other hand (idealistic/divine spectrum), the former a proton-particle/electron-particle antithesis, the latter a proton-wavicle/electron-wavicle antithesis, with subconscious and superconscious implications to each antithesis, albeit within the framework of the new brain as opposed to the old brain.

97. Returning to the subject of sex, it could be argued that oral sex corresponds to an atomic (proton/electron) middle-ground in between (proton) pornography and (electron) plastic inflatables and/or gadgets, so that its relationship to conventional heterosexuality is rather akin to that of the brain to the body or, speaking analogically, of mopeds to cars, compact discs to LPs, and computer discs to books, with an amoral status somewhat more oscillatory (as between the vagina and the penis) than one-sided (as with conventional coitus, which corresponds to a neutron middle-ground, as befitting a bodily equation). 'Giving head' is thus a lunar or purgatorial mode of sex above the worldly mode, which is probably more congenial to Catholics and intellectuals than to (bodily) Protestants and men of action, and it is flanked, on a psychic basis, by the immoral and moral sexual extremes referred to above.

98. The more peace or the less war there is in the world, the less sex or the more celibacy there will be. For war and sex are two sides of the same naturalistic coin, and if you transcend war you can't reasonably expect to perpetuate or increase sex. Thus a peaceful world would necessarily be one which was also above sex, and therefore dependent upon artificial means of reproduction. As to sport, which some regard as a substitute for war, it could be argued that sport is no less a sort of playing at war than dance a sort of playing at sex, both of which are as complementary as war and sex, and neither of which is therefore a substitute for war or sex. By which I mean that sport won't necessarily lead to or facilitate sex (unlike war), any more than dance lead to or facilitate war (unlike sex), but, on the contrary, that they will facilitate each other in keeping with the criteria of a more artificial and supernatural age. Thus an age without sport would also be one without dancing, since the former is largely dependent on the latter, and as soon as you transcend the one the other will also be transcended. An unaggressive male is not only above sex, he is above dancing as well, since the reduction or elimination of male aggression through war and sport makes for a passive attitude vis-à-vis the female, thereby cancelling-out sex and dance. Such a male is still rather the exception to the rule. Yet there may come a time, I venture to speculate, when not only war and sport, but sex and dance will be a thing of the past.

99. Not for the first time logic compels me to re-evaluate a former position and to question whether, in fact, sex dolls and/or gadgets could be regarded as forming an omega pole to pornography, bearing in mind the bodily as opposed to head nature of such phenomena, their use by and on the penis or vagina, depending on the gender (male or female) in question and the appropriate aid. Rather, it now seems to me that, just as music cassettes and videos form an omega pole or, more correctly, poles to music scores, so, by a like-token, it can be argued that sex videos form an omega pole to pornographic magazines, bearing in mind the obvious 'head' status which must accrue to something watched as opposed to physically experienced as an artificial substitute for coitus, i.e. a sex gadget. Thus if music videos are antithetical to music scores, as the artificial to the natural, so sex videos must be antithetical to sex magazines on an analogous basis, with sex gadgets and/or dolls taking a comparatively bodily status analogous to LPs and compact discs vis-à-vis cassettes and videos. In fact, the sex gadget, be it artificial penis or vagina, would stand to sex dolls pretty much as compact discs to LPs, with sex cassettes (pre-recorded phone sex) and sex videos standing as an obvious parallel to music cassettes and videos ... to name but one alternative, albeit analogous, context. Here we arrive at the seemingly paradoxical but nonetheless credible conclusion that whereas sex magazines are fascistic, sex videos are communistic, alpha and omega approaches to 'head' sex which flank, on an immoral/moral basis, oral sex - that amoral 'head' sex above conventional heterosexuality.

100. Further to the above, we should be able to posit an antithesis, or even antithetical poles, on an alpha basis to sex dolls and/or gadgets, since we have done so with regard to sex cassettes and videos - namely, sex magazines. But to do so it seems to me that one would have to divide pornography more comprehensively between 'bodily' and 'head' modes, i.e. 'soft' and 'hard' options, in order to have sufficient alpha poles to cover for such an antithesis, so that, contrary to the above, soft-core pornography would be antithetical to sex dolls and/or gadgets, and hard-core pornography antithetical to sex cassettes and/or videos, each of which would again be divisible into wavicle and particle alternatives ... in order to do proper justice to the full-gamut of elemental poles, with, so I contend, a wavicle equivalent for soft-core pornography which takes a comprehensively bodily perspective (antithetical to sex dolls), and a particle equivalent for that which, by contrast, focuses photographic attention upon the sex organ of the participating model (antithetical to sex gadgets). Above this one would find the 'head' level particle equivalent of sexually explicit and/or narrative hard-core pornography (antithetical to sexual cassettes) on the one hand, and the 'head' level wavicle equivalent of a more comprehensively representative hard-core pornography (antithetical to sex videos) on the other hand, each of which would be comparatively fascistic in relation to the authoritarian/arch-Conservative nature of the soft-core varieties.