251. Since I have already drawn ideologically-based
analogical parallels between rock and motorbikes on the one hand and ... jazz
and scooters on the other, it seems feasible to ascribe a trike
parallel to electric blues, bearing in mind its moderate People's theocratic
status in between superidealistic (jazz) and supermaterialistic (rock) extremes, and I fancy that just
as the blues can veer towards either jazz or rock while remaining distinct from
each, so trikes can be designed on an idealistic or a
materialistic basis, while yet remaining essentially realistic and therefore no
less distinct from scooters or motorbikes.
Already, a fantastic new-style enclosed 'trike'
called the Micro has come to our attention, which seats a driver and passenger
in tandem and can lean around bends, rather like a motorbike or a scooter. Such an enclosed 'trike',
with handlebar steering-device, is probably of right-wing tendency on account
of its compartmental idealism, and consequently closer to a scooter than to a
motorbike while yet retaining its inherently middle-ground trike-like
status. Trikes
which veer towards motorbikes, like the Ariel 3 from BSA and the later Stream
three-wheeled moped from Honda, tend to be open-topped or, at any rate, without
enclosure, and this strikes me as commensurate with materialism and hence with
a left-wing tradition stemming from open-topped sports cars through racing cars
to motorbikes. So much for analogical
parallels on the People's theocratic levels!
252. Dropping to the democratic levels we find
equivalent parallels, as discussed elsewhere, between the avant-garde and
land-speed rocket cars on the one hand and ... socialist realism and racing
cars on the other, and if I am not mistaken a similar parallel can be drawn
between rock classical and hot rods, conceiving of the latter in the relatively
moderate terms of a 's(o)uped-up', or modified, car -
one with additional streamlining, larger and wider tyres, bigger and noisier
exhaust, psychedelic or graphic paintwork, tinted windows, and so on. Thus just as rock classical 's(o)ups up'
classical music through a combination of electricity, modern instruments, and
rock-inspired musicianship, so hot rods are 's(o)uped-up'
cars, cars being comparatively bourgeois and/or petty bourgeois until such time
as they take on the appearance of a hot rod.
Yet just as rock classical can remain quintessentially itself on
middle-ground diatonic terms or veer, like blues, towards either the
avant-garde above or socialist realism below, so hot rods can be either
relatively moderate or of a more extreme right- or left-wing tendency,
depending on whether the final appearance (and usage) is closer to a land-speed
rocket car above or, alternatively, to a racing car below. In the first instance, the 'hot rod' will
assume a long, low-lying, though probably encapsulated, form with small and
narrow wheels, whereas, in the second instance, the form is more likely to
approximate to the short, flat, open-topped design of a racing car, with, by
contrast, large and wide tyres, better suited to track-racing or, at any rate,
to taking fast bends. If a political
analogy is to be inferred in each case, then I would contend that the
centre-right hot rod is of a right-wing Liberal Democratic equivalent, whereas
the centre-left hot rod indicates a left-wing Liberal Democratic equivalent,
each of which are yet distinct from Nazi and Socialist extremes, and therefore
still fundamentally super-realistic in constitution. The only alternative political analogy to suggest
itself to my recommendation, in this context, is Ecology, but, as the reader
will have discovered, I preferred to equate Ecology with the middle ground of
the People's theocratic levels, where electric blues and trikes
hold sway. Somehow, the notion of hot
rods and Ecology being of parallel ideological status doesn't appeal to me; I
prefer to think of Ecology as a bluesy politics, superworldly
in a naturalistic rather than an artificial way. On the other hand, Liberal Democracy suggests
a 's(o)uped-up' mode of democratic politics, the 'Liberal'
equivalent to the 'rock' essence of rock classical and to the 'hot' essence of
hot rods.
253. Impossible not to see a connection between the
fierce, driving drum beats of heavy rock and the regular thuds of workmen
hammering. Somehow it seems plausible to
contend that such music to some extent reflects a workman's occupational
lifestyle and therefore should especially appeal to him.
254. We live in an age of immorality, as pertaining
to the ubiquitous spread and entrenchment of materialism, whether ideological,
scientific, or industrial. Immorality is
not concerned with a choice between good and evil, as defined by Christian
teachings, but with the pursuit of evil falsely conceived or recognized as
good. Immorality is a materialistic
darkness, yet such darkness is taken for the light. The devils are in hell and at one with
it. They are not strangers to it or
outsiders blown in from higher regions.
They know nothing else and, in all probability, never will know anything
else. Yet hell is not something in
another world, these days, but ... here in this one, as signified by the modern
city, the urban sprawl of artificial materialism, with concrete and steel
especially predominant. Immorality is
the ethical norm of this proletarian and largely socialistic hell. But men were once different, and in some
countries and classes they continue to be so.
There was morality, or the choosing of good (as laid down by the Church)
over evil, the turning away from evil in the name of good, the upholding of good
as an idealistic norm. For if immorality is materialistic, then morality is
distinctly idealistic, peaceful instead of violent, cohesive instead of
disjunctive, co-operative instead of competitive, ascetic instead of hedonistic
- a wavicle rather than a particle persuasion. Morality pertains to Heaven and the desire to
establish a heavenly society in the world, to make the world approximate, no
matter how imperfectly, to the '
255. But since there is no contiguity between
idealism and materialism, no connection between Heaven and Hell, so it was
necessary for the world to establish and assert itself, before the evolutionary
descent from earthly heaven to earthly hell could properly materialize. This it did on the basis of amorality, or a
refusal to choose good over evil as a matter of principle but, rather, to
choose between alternative options on the basis of worldly expedience, which is
commensurate with realism and thus with the twilight relativity standing
in-between the light of idealism and the darkness of materialism, a purgatorial
stage in between Heaven and Hell which finds its environmental mean in the
town, conceived as a provincial compromise between country and city, and its
ideological correlations in Protestantism and Liberalism - the former
symptomatic, more specifically, of a neutron-wavicle
good, the latter ... of a neutron-particle evil. Amorality isn't concerned with worldly approximations
to Heaven, nor even to its diabolic antithesis, but with the furtherance and
consolidation of worldly interests, making an ideal of the world conceived as a
dualistic compromise between unworldly extremes, whether rural or urban,
natural or artificial, transcendent or mundane, rich or poor. Hence an atomic relativity between proton-wavicle Culture (in the Spenglerian
sense of the term) and electron-particle Civilization, a Teutonic compromise,
one could argue, between Latin idealism and Slavic materialism, church and
state. A lower heaven has been
superseded by a higher hell via an intermediate world, and the result is the
immoral materialism one sees all around one in the great cities of the
contemporary West, the decline, to the point of extinction, of idealism and the
correlative reduction of everything to the lowest-common-denominator ... of
materialistic evaluation. André Gide's influential novel The Immoralist
set the seal on contemporary life, and anything which is not immoral but amoral
or, worse again, moral will be judged obsolete and unworthy of serious
consideration, particularly in the Anglo-Saxon countries. Wise men are now adjudged fools and fools
alone considered wise; one's commitment to materialistic vulgarity a testimony
of one's 'smartness', a mark of superior intelligence, a confirmation of 'hippness'!
256. And so the devils, who are at one with their
hell, bespatter themselves in their own commercial filth and call it
enlightenment, pull grotesque faces in the name of proletarian humanism, and
proudly parade their materialistic immorality throughout the sordid kingdom of
their urban hell. I look on as an
idealistic outsider, a modern Dante traversing the nether regions, an exile from
both country and class, and though I suffer the tongues of flame which lick my
battered body and bruise my weary mind, still I am distinct from them myself,
not being of the flames but a stranger among them who is sometimes mistaken for
a flame, so badly burnt does my body appear!
But I press on, ignoring the snide presumption and false wisdom of those
who are at one with their red flames and consumed in the fires of an urban
hell. I press on towards the light
ahead, the light of superidealism in the superheaven of Social Transcendentalism, thanks to the
lesser light of my own enlightenment, which guides me towards the greater light
to come and prevents me from stumbling by the wayside into the evil darkness of
contemporary hell. Like Dante, like
Bunyan's Pilgrim, I press on, a lone idealist among the legions of
materialists, and one day I shall climb out of the hell into which I was exiled
by cunning devils in angel's disguise and ascend towards the light of Heaven,
the superheaven of the Centre, which will stand to
the superhellish city of democratic modernity as the
Church once stood to the subhellish castle of
autocratic antiquity - a symbol and foretaste of ultimate Heaven, a heavenly
sanctuary in supermoral blessedness, the
representative of an electron-wavicle idealism.
257. A hard-line idealist, particularly when Irish,
would probably prefer the subheaven of subconscious
proton-wavicle idealism to the superhell
of new-brain electron-particle materialism, and thus fight shy of hard-line
republicanism. Idealism is so strongly
rooted in
258. Fame, wealth, and power: three goals in life;
though men usually want one of the three in particular, depending on whether
they are inherently idealistic, realistic, or materialistic, which is to say,
given to a divine bias, to worldliness, or to a diabolic bias. Those who want and achieve fame, usually
through one of the arts, are the idealists; those who want and achieve wealth,
usually through business commitments, are the realists; and those who want and
achieve power, usually through politics, are the materialists. Of course, there are overlappings;
for fame often brings wealth and wealth ... power. But, generally speaking, successful men
remain primarily one of the three, and can be known and judged accordingly.
259. In heterosexual relations there can be three
motives for having intercourse: namely pleasure, propagation, or power. Pleasure centres on the orgasm. Propagation centres on conception. Power centres on manipulation. Usually men have one of the three motives in
mind at any given sexual time and on a fairly consistent basis, depending on
whether they are inherently idealistic, realistic, or materialistic. The first motive pertains to the Divine (on
the plane of alpha/positive sensation), and is accordingly idealistic. The second motive pertains to the world
(conceived naturally), and is accordingly realistic. The third motive pertains to the Diabolic (on
the plane of alpha/negative sensation), and is accordingly materialistic. Sexual idealists simply view women as a means
to orgasmic pleasure. Sexual
materialists obtain pleasure through the physical subjugation of women's
bodies, which usually entails pain (whether physical or mental) for the women
concerned. Sexual realists, while not
entirely immune to pleasure or power motives themselves, are generally more
disposed to utilitarian considerations, regarding intercourse as a means to a propagative end.
They are inherently natural, whereas the other two categories of
heterosexual males are respectively supernatural and antinatural,
if, as a rule, on relatively moderate terms ... in conformity with the
inherently moderate and hence middle-ground nature of heterosexual
activity. However, the most interesting
inference these contentions point to is that, in the alpha-based guise of the
Father, God's interest in sex begins and ends with pleasure. He neither planned nor encouraged what may
happen afterwards, which, as pregnancy, is purely an affair of the world, of
naturalistic realism. People who imagine
that the Father - theologically identified with proton-wavicle
pleasure - had a hand in propagation ... debase the Divine to the level of the
world. For divinity begins and ends in
idealism, no matter to which evolutionary stage of the Divine one is alluding.
260. The penis is the focus of positive sensation no
less than the heart is the focus of positive emotion and the brain the focus of
positive feeling. Essential attributes
of the Father, the Son, and the Holy Ghost, as it were, in ascending stages of
physiological correlation.
261. Selfless service, particularly on the level of
advice, is a woman's idealism; motherhood her realism; and promiscuity, or
whoredom, her materialism. In general,
women can be recognized as primarily belonging to one of these three categories
and evaluated accordingly. As in the
case of men, there are good, bad, and middling women. Some are angels and some sluts, others -
perhaps the great majority hitherto - are something in between, which is
nevertheless distinct from a combination of the other two.
262. Only a radical Feminist would make the mistake,
from an objective standpoint, of reducing men's relations with women to the
lowest-common-denominator ... of power.
For Feminism is to sex what Socialism is to politics: an extreme
left-wing evaluation of life (in this case men) which fixes upon the lowest
absolute ... as pertaining to materialism.
Like Socialism, Feminism is necessarily discordant and disruptive -
harmony no longer supporting or defining melody but rebelling against it and
becoming increasingly independent, and hence discordant, in the course of
time. An aspect of Western decadence -
anarchic, barbarous, diabolic. Not that
I have anything against sexual equality, provided that it is based on the very
sound logic of female masculinization, i.e. on the
ongoing masculinization of the female in accordance
with an evolutionary progression from proton and neutron and/or atomic to
electron criteria. A woman who (within
reason and on honourable terms) acts, dresses, works, and thinks like a man
cannot be treated as a woman. In
effect, she has become a man, if (in relation to real men) a lesser one. Simone de Beauvoir
and Jean-Paul Sartre may each be on the masculine side of a feminine/masculine
atomic dichotomy, as pertaining to dualistic tradition, but de Beauvoir trails behind Sartre on that side; he is the
greater man with the greater brain and intellectual achievement. So it generally is between 'liberated women'
and contemporary men.
263. Sometimes, when it appears that one is
contradicting oneself ... it is really that one is being true to the inherent
relativity of human and, in particular, atomic life, where two views of a given
subject usually count, albeit (and this is the crucial point!) not to the same
extent. There will be a major view and a
minor view, in other words one which is predominantly correct or valid and one
which, by contrast, is only partly or slightly true - correct in a subordinate,
subsidiary way. Obviously it is the
major view which counts for most; but the minor one can't be entirely dismissed
as irrelevant - at any rate, not while relativity still prevails in the
world. Only when human life has
progressed to a truly absolute, free-electron stage of its unfolding ... can
one view alone prevail, and, needless to say, to the exclusion of its
rival. In the meantime, progress is made
by expanding the spiritual view at the expense of the material one, overcoming
dichotomies in the name of the highest absolute.
264. Supermusic begins
where music ends - on an electric and largely group-oriented basis, whether in
jazz, blues, or rock. Nineteen
sixty-seven is as good a date as any for the advent of supermusic,
which alone pertains to free-electron criteria and which has superseded, on a
class basis, the atomic music of such late-classical composers as Tippett, Shostakovich, Bernstein, Rubbra,
Walton, and Berkeley, not to mention the post-atomic avant-garde music/supermusic (acoustic/electronic) of composers like Boulez,
Stockhausen, Tavener, Cage, Bedford, Riley, and Kagel. Supermusic is the antithetical equivalent of submusic - that pre-atomic music of medieval minstrels and
small ensembles.
265. The ultimate kind of writing should combine and
treat of as many different subjects as possible, dovetailing them into a
collective format commensurate with an intellectual convergence towards the
Omega Point. Thus it will combine
philosophy, literary criticism, musicology, aesthetics, psychology, sociology,
sexology, history, politics, religion, science, art, theology, etc., and treat
of them on a uniform and progressive ideological basis. Such an omega literature is beyond the
separate strands of individual disciplines, the culmination of all intellectual
evolution in an eclectic universalism that transcends the particular.
266. The highest literature, being idealistic, is
ever moral. It attests to moral choice,
both with regard to things and situations.
The good is upheld at the expense of the bad, the high at the expense of
the low. The author chooses what he
considers worth selecting, on the basis of moral excellence, from the
multiplicity of available options; he becomes a measure of taste. Not so with the lowest literature which,
being materialistic, is ever immoral, specifically dwelling on the bad and low
to the detriment of everything good and high, not so much a conscious choice
between alternative options ... as an inability not to favour the lowest
option, which is subjectively regarded as the only possibility. Hence, to always make the wrong choice
and to regard this wrong as alone right.
But in between comes the middling literature which, being realistic, is
ever amoral, neither specifically committed to the right choice nor to the wrong
one, sometimes favouring the good, sometimes the bad, at other times refusing a
commitment either way - here high/there low, indifferent to each and treating
them on an equal basis, irrespective of moral worth. A worldly literature coming in-between divine
and diabolic extremes which, in rejecting heaven, paves the way for the
literary hell to follow, of which we are only too familiar!
267. Modern Realism is to painting what rock
classical is to music - a radical Liberal Democratic equivalent sandwiched in-between
extreme right-wing avant-gardism, such as Op Art and Kinetics, and extreme
left-wing Socialist Realism.
Petty-bourgeois art attains to a climax on the antithetical bases of
Abstract Impressionism (Post-Painterly Abstraction) and Abstract Expressionism
- idealism and materialism, while bourgeois art achieves a face-lift, so to
speak, with Modern Portraiture, a species of traditional realism. But Modern Realism is on the People's
democratic levels of serious art, if on comparatively moderate and, hence,
middle-ground terms.
268. Beyond the People's democratic levels of
serious art we find the theocratic levels corresponding to jazz, blues, and
rock, with 'super' manifestations of idealism, realism, and materialism
respectively, and if the highest or idealistic level can be characterized by
allegiance to the freest possible light art, namely laser art, and the lowest
or materialistic level by allegiance to sculptural light art, or art employing
light bulbs (usually in tight clusters), then it seems not implausible to
contend that the realistic level in between (corresponding to electric blues)
may best be characterized by the use of holography, or the projection of
representational images, called holograms, into space through refraction of
laser energy from an object aligned with mirrors, so that the projection
appears so life-like or composite as to suggest the original object. Thus a kind of theocratic realism in between
the idealistic and materialistic extremes of free light art and sculptural light
art, which suggest jazz and rock in relation to blues. Yet just as jazz can be transmuted into
rock-jazz and rock into jazz-rock, assuming Social Transcendentalist and
Transcendental Socialist equivalents respectively, so free light art and
sculptural light art can be transmuted forwards in a compromise way, with
similar political implications - the free, or jazz equivalent, acquiring a
'rock' dimension through the use of slender plastic tubing which can be bent or
twisted into squiggly patterns of a curvilinear design, while the sculptural,
or rock equivalent, acquires a 'jazz' dimension in the form of neon lighting,
which stretches through long tubes of a less tractable or malleable nature,
indeed through hard tubes which imply a sculptural connection and thus
underline the predominating materialism of this type of People's theocratic
art, an art best described as light sculpture in view of its materialistic
bias, which is commensurate, so I maintain, with Transcendental Socialism, in
contrast to sculptural light art, the subordinate malleable materialism and
preponderant neon idealism of which confirm a Social Transcendentalist
equivalent.
269. Although they may not consciously admit it to
themselves or indeed to one another, most parents-to-be would rather have a
child of the opposite sex to which they belong, i.e. the husband would rather
his wife conceived a daughter and, conversely, the wife would prefer to
conceive a son. This is because the
sexes are naturally drawn to their opposites in adult life, and the father can
therefore look forward to additional female company about the house whose
beauty will be developing while his wife's beauty is fading, whereas the mother
can look forward to additional male company about the house whose strength will
be developing while her husband's strength is declining. In each case, self-interest would appear to
be the deciding factor. Yet fear of
being disappointed on the day (of birth) is doubtless a cogent reason why
parents-to-be rarely come down firmly on a preference one way or the other -
not to mention fear of giving offence to the opposite partner.
270. We live in an age of transition between natural
food and artificial food, including vitamin tablets. For the more idealistic of us, it is almost a
moral obligation to indulge in the latter as much or as often as possible, and
few indeed are the days when we are not spooning some at least partly synthetic
food, like flavoured yoghurt, into our mouth or dropping one or more of the
ever-growing variety of vitamin pills and/or capsules down our throat. The natural is increasingly being superseded
by the artificial in these and other contexts, and it would be a mark of the
grossest unreasoning conservatism or the most boorish reaction to eschew the
benefits of artificial food in the name of some easily recognizable fruit or
vegetable. Among the more idealistic
people such natural food is virtually taboo, its consumption a proof of class
backwardness or unenlightened idiocy ... to be treated with the contempt it
seemingly deserves! Burgers, hot dogs,
chips, packet mash, fish cakes and/or fingers, crisps, flavoured yoghurts,
cream and/or processed cheeses, sweets, cakes, and biscuits form the staple
diet of these evolutionary trailblazers, a diet which is supplemented by such
vitamin pills and/or capsules as are considered necessary to compensate for the
lack or reduction of natural vitamins, as relative to the smaller and more
compact synthetic meals of today. Thus
while the natural is being squeezed out the artificial is expanding, and who
knows but that the latter may not altogether supersede the former one day,
becoming an end-in-itself, not just a dietary supplement, as at present. Yet that would presuppose considerable
changes for humanity in the meantime, which would render the natural
unnecessary. For the foreseeable future,
however, such comparatively natural synthetic foods as burgers, fish fingers,
and chips will continue to be supplemented by tablets and/or capsules in the
preservation, depending on the ratios of greater (artificial) to lesser
(naturalistic) synthetic foods, of either Social Transcendentalist or
Transcendental Socialist equivalents - the former somewhat more pill orientated
(with a capsule theocratic) than the latter.
271. One of the main arguments of my work, as
recorded in successive texts, is the insistence that human life, as we know and
have long endured it, is but a means to a higher end, namely the life forms of
the coming post-Human Millennium, which I have respectively defined as Superbeings and Supra-beings, or brain collectivizations
artificially supported and sustained on the one hand, and new-brain collectivizations no-less artificially supported and
sustained on the other. Yet even the
first of these two stages of post-human life could not be attained to all at
once, in one great evolutionary leap from humanity as we know it, but should be
viewed as a goal towards which man (particularly in his proletarian
manifestation) is gradually evolving on the basis of ever-more artificial
criteria. For just as primitive man's
evolution from apes was not achieved in a day but, rather, took millennia, so
transcendental man's evolution towards our envisaged brain collectivizations
of the post-Human Millennium cannot be achieved in a day but will take decades,
if not centuries, of ongoing evolution, during which time artificial parts and
synthetic blood will become more pervasive, as the natural is contracted and
the supernatural expands, and possibly to a point where the latter will predominate
over the former in cyborg intimation of still greater
things to come. Already, since the
late-twentieth century, such supernatural phenomena as mechanical hearts and
artificial blood are scratching the scientific surface, and I am confident that
it won't be long before they become a viable alternative to the natural
variety, irrespective of short-term failings or controversy. In such fashion, the human life-span could be
greatly extended, though not for its own sake (bearing in mind the spiritual
limitations of human life) but, rather, as a means to the higher end (in
relation to man) of the post-human life forms, which would be engineered out of
existing cyborg (superhuman?) life, thereby
maintaining an evolutionary continuum of eternal life from the latter stage of
the ultimate civilization through the Millennium-proper of post-human life to
the heavenly Beyond ... of the spiritual transcendences and, eventually, the
Omega Absolute, or ultimate spiritual entity, itself.
272. On the subject of artificial blood, about which
I read in Le
Monde some time ago, it would more accord, if
developed far enough, with a radically supernatural and free-electron society
than ever natural blood could, given the inherent alpha-stemming, proton, and
royalist connotations of the latter, which I feel would be somewhat
out-of-place in, and therefore irrelevant to, an omega-aspiring society of
inherently classless constitution, where artificial criteria should ever
preponderate, and, eventually, to the total exclusion of anything less - the
natural heart not excepted. Individual
artificial hearts would be a stage on the road to the larger and collective
artificial 'heart', or pump, used for the purpose of pumping artificial blood,
artificial oxygen, synthetically derived vitamins, etc., through the brains of
the more-advanced life forms of the post-Human Millennium via such artificial
'veins', or transparent plastic tubings, as were
deemed necessary to the maintenance of a uniformly high level of supernatural
life. Serving upwards of a hundred
brains and/or new brains at once, this ultimate mechanical 'heart' would be
considerably more powerful than any of the individual mechanical hearts used in
the cyborg-oriented run-up, or transition, to millennial
life-proper.
273. Doubtless natural terms like heart, blood,
veins, etc., will be superseded, in the course of supernatural time, by
artificial terminology such as pump, synthetic plasma, and plastic tubing;
though superheart, superblood,
and superveins would not be entirely inappropriate in
describing such artificial phenomena.
274. Some would argue: better a beautiful lie than
an ugly truth. But I say: better the
ugly truth of the State than the beautiful lie of the Church, if it is a means
to the beautiful truth of the Centre.
Better electron-biased atomic particles than proton-wavicles,
if the former are used as a means to an electron-wavicle
end. For what began in proton particles,
as the Kingdom, must end in electron wavicles, as the
Centre, if man is to achieve the full-gamut of his earthly evolution. No greater contrast than this could be
imagined where human life is concerned; though apes and Superbeings
(as defined above) are of course further apart, if still less further apart
than trees and Supra-beings (as also defined above), which, in turn, are less
further apart than soulful globes (planets/suns/stars) and spiritual globes (or
free-electron transcendences), the latter of which will gradually converge
towards one another and, in the process, expand into larger wholes, culminating
in a definitive, or omega, spiritual globe - the most radical antithesis
possible to the inception of the Universe in the alpha-equivalent primary
stars.
275. The only alternative to perpetual change, in
life as in evolution, is stasis and death.
Those who lack or oppose an evolutionary perspective are the living
dead, set in a mould and fossilized by it.
We do not live to change; we change to live. Those who change the most are the most alive.
276. Sense in which bicycles are a traditional
popular mode of People's road transportation, analogous to the popular standing
of folk music. Yet just as folk music is
superseded or, as some would argue, rivalled by pop music in the course of
evolutionary time, so bicycles are superseded and/or rivalled by mopeds which,
in spite of their nominal automotive status, allow for and to a certain extent
are dependent upon pedalling, much as pop music allows for or requires singing
in spite of its use of electric instruments - seemingly at loggerheads with the
natural, i.e. the voice. Thus while
bicycles aren't exactly anachronistic in an open society, they are somewhat
less than proletarian in relation to mopeds (like folk music in relation to pop
music or, for that matter, folk art in relation to pop art).
277. If, in their streamlining, small private
aeroplanes are idealistic in relation to small private helicopters, which, on
account of their greater bulk, suggest a materialistic alternative, then it
seems reasonable to contend that small private gliders reflect an aeronautical
balance between these antithetical options and are accordingly realistic, which
is to say, supernaturalistic in an Ecological sense,
closer to the trike, in conception, than to either
scooters or motorbikes; a middle-ground mode of serious air transportation,
flanked by more powerful extremes.
Gliding, then, would be the aeronautical equivalent of electric blues,
which, as we have already decided, stands realistically in between idealistic
jazz and materialistic rock: Ecology flanked by Fascism and Communism. And beyond these latter extremes? Obviously Social Transcendentalist and
Transcendental Socialist equivalents, which could only take the form of less
streamlined and more bulky private, or single-seater,
jets on the one hand, and of less bulky and more streamlined choppers on the
other, so that each extreme tends to superficially approximate to its opposite
while still remaining essentially itself - the old paradox of stripped-down
scooters and streamlined motorbikes coming to light again, bearing in mind
their ideological parallelism.
Certainly, the Social Transcendentalist jet will have a larger and
possibly all-round cockpit suggestive of a concession to helicopter design,
whereas the Transcendental Socialist chopper will be so slender as to evoke a
comparison with jet design, the cockpit area no longer noticeably wider than
the tail but appearing all-of-a-piece with the fuselage. So the idealistic and materialistic extremes
draw closer together without ceasing to be what, in any case, they
fundamentally are: rock-jazz and jazz-rock equivalents. No question of a blend into some permanent
middle-ground. Gliders left behind,
along with the world or, rather, Superworld.
278. Just as bicycles and mopeds were presumed to
signify popular modes of People's road transportation, so it seems reasonable
to consider small air balloons and airships popular modes of People's air
transportation, with similar evolutionary distinctions applying. Thus while the naturalistic air balloon would
suggest a folksy connotation on the level of bicycles and folk music, the
slightly more artificial and partly automotive airship would suggest a popular
proletarian connotation on the succeeding level, as it were, of mopeds and pop
music.... Not that either mode of air transportation is in regular use, least
of all for purely utilitarian purposes like getting to work or visiting
friends. But air balloons no less than
airships have their fanatics, and such people would seem to indicate an
allegiance to strictly popular levels of aeronautics - the one preceding the
other on a class-evolutionary basis.
279. Judged from a supertheocratic
angle, it is unlikely that ballooning would be given much encouragement within
a Social Transcendentalist society; for, like bicycles, air balloons would be
considered beneath the closed-society pale and, consequently, only fit for
popular patronage within a democratic society by those who, consciously or
unconsciously, identify with traditional atomic class hierarchies and have not
turned their back on the bourgeoisie in pursuance of a uniquely proletarian
popular theocratic culture on the level of airships, mopeds, pop music, and so
on, all of which exist alongside the rather more serious theocratic culture of
the People's elites - the 'freaks' as opposed to 'straights'.
280. Just as folk music leads to pop music, so folk
art leads to pop art, the latter a more evolved manifestation of popular
People's art, using new materials, techniques, themes, and settings - galleries
not excepted. Less conceptually radical
than light art, pop art is nevertheless more on the popular theocratic than
democratic level, if stemming, in its painterly manifestations, from democratic
precedent, including folk art. Popular
proletarian culture is never as radical as its serious counterparts, primarily
because the broad masses are inherently conservative or, which amounts to the
same thing, mediocre, although they aren't all necessarily middle ground. Just as it is possible to be left, centre, or
right on the serious theocratic, not to mention democratic, levels, so the
popular masses are divisible on a similar tripartite basis, if never so
radically, however, as in the case of the serious elites. To take a single example: bicycles come in a
variety of shapes and usages ... from racing bikes and tourers
to track bikes, with left-wing, centre, and right-wing implications
respectively - handlebars slanted down, straight, or slanted up ... as the case
may be. Yet, doubtless, all bicycles are
somehow radical compared with the tricycle, which suggests an analogy with
three-wheeled cars and trikes.
281. Broad-mindedness isn't necessarily a mark of
merit, since it can too easily be identified with an open-society toleration of
alpha-stemming and traditional phenomena.
Better to be narrow-minded in a contemporary and progressive sense, with
especial regard to omega-aspiring and revolutionary phenomena, than to
cultivate a broad-minded toleration of things past or passing. Rather a deep narrowness, commensurate with
free-electron criteria, than a wide broadness symptomatic of an atomic
comprehensiveness. Wiser the pure in
spirit than the sullied in flesh!
282. The supernatural is what lies beyond the
natural, not what precedes it. That is
why I always refer to proton absolutes in terms of the subnatural,
since protons precede atoms no less than electrons succeed them, the hellish
leading to the world, with its organic materialism, and the heavenly evolving
out of it, as supernatural phenomena gradually displace natural phenomena, and
free-electron criteria duly emerge. In
the evolutionary trinity of divinities from the proton-wavicle
Father through the neutron-wavicle Christ to the
electron-wavicle Holy Spirit, the Father pertains to
the heavenly subnatural, Christ to the heavenly
natural, and the Holy Spirit to the heavenly supernatural. It is this third stage of divinity which is
truly divine, since the only one appertaining to genuinely heavenly, or
free-electron, criteria. The Creator - a
theological abstraction from the central star of the Galaxy - may be
paradoxically said to signify a diabolic level of the heavenly in proton-wavicle absolutism, whereas the Devil (Satan) - an
abstraction from the sun - may be said to signify a truly diabolic level of the
hellish in proton-particle absolutism.
On the alpha levels of evolution, both Heaven and Hell burn in
remorseless proton-proton reaction, separated only by wavicle/particle
distinctions owing more, I dare say, to theology than to science.
283. Yet even if the central star of the Galaxy - as
of any galaxy - is not radically different in atomic constitution from the sun,
it must burn in a different way with a purer flame, as befitting its immense
size and position in the Galaxy, which enables it to rule over the millions of
lesser stars, including the sun.
Doubtless it is that great central star which, in the theological guise
of the Creator, has served as the traditional focal-point of supreme being for
alpha-stemming humanity, whose concept of being, while less than genuine, was
rooted, willy-nilly, in the seeming fixity of the ruling star of the Galaxy, as
well, of course, as in its stellar immensity and paramount galactic importance. Certainly, whether or not one believes in God
as a theological extrapolation from this central star, the star in question
exists, in conjunction with the millions of other galaxies whose central stars
are no less supreme beings in their own cosmic right, adding-up to a
'polytheistic' multitude of ruling stars, a situation which accords with
alpha-constituted reality. Well, stars
are stars and, not being pagan, one doesn't have to attach any divine or, for
that matter, diabolic significance to them these days, nor theologically abstract
God ... the Father from a cosmic source (the central star of the Galaxy) and
place a Satanic Devil (abstracted from the ruling star of the Solar System) in
particle opposition to Him, opposing unseen idealism with all-too-apparent
materialism in the historical struggle which inevitably ensues between 'the
Divine' and 'the Diabolic' in the realistic world. Nowadays most of us (city-dwellers in
particular) are too evolved to be interested in an alpha-based God, not to
mention an alpha-based Devil; for we are more on the electron side of
evolution, and accordingly hostile or indifferent to proton-based criteria
and/or phenomena. Even the neutron
middle-ground, so dear to Protestants and Liberals, is irrelevant to us, a
worldly thing that we cannot relate to, a relativity falling short of our
evolving absolutism, a tradition which, wherever it survives, evokes the class
enemy, capitalism and imperialism lurking dangerously close behind, like an
evil shadow cast over the Church by Christ's own diabolic and worldly opponent,
the Antichrist! No, it is not the
neutron wavicles of Christ, still less the proton wavicles of His Father, but the electron wavicles of the Holy Ghost which accord with our ongoing
evolution towards a free-electron absolutism and are truly supernatural, the
heavenly goal of all evolutionary striving.
284. And yet, just as the Devil exists in
proton-particle opposition to the Father and in neutron-particle opposition to
Christ, so He can be said to exist in electron-particle opposition to the Holy
Ghost and/or its Messianic advocate, manifesting, through Marx and Lenin, in
the proletarian materialism of socialist republicanism and, not surprisingly,
in staunch opposition to 'God building', or that which would entail a
transcendent aspiration and, in the process, the supersession
of man by post-human life forms - a rather more Nietzschean
than Marxian proposition! No less than
capitalism was the materialism lurking behind Christian idealism, socialism is
the more evolved, attenuated, and collective materialism lurking behind
transcendental idealism, and though it cannot be entirely abolished or
vanquished in the foreseeable future, it can and should be subordinated to its
correlative idealism, so that Social Transcendentalism rather than Transcendental
Socialism is the ideological consequence, and supernaturalism accordingly takes
precedence over antinaturalism. Yet Social Transcendentalism is not just a
compromise between Socialism and Transcendentalism; it is the highest form of
theocracy, the supertheocracy of the sovereign People
who, in desiring or accepting Centrist upgrading, assume collective divinity on
the level - necessarily crude initially - of the Holy Spirit, a level which
would be refined upon in the course of evolutionary time, as the People were
transmuted, via a cyborg transition to the post-Human
Millennium, into the first of the millennial life forms, the superbeingful brain collectivizations,
and these in turn were transcended in the supra-beingful
new-brain collectivizations, with the possibility of
an ultrabeingful extrapolation pending transcendence,
and so on, towards the Omega Absolute, or definitive transcendental culmination
of all heavenly evolution in the ultimate spiritual globe of a unity supreme, a
truly supreme beingfulness - the furthermost reach of
the supernatural!
285. Thus out of the sovereign People, with their
electron bias, comes Heaven, crudely and rudimentarily at first, but destined
to grow ever purer and more transcendental in the course of Centrist time,
until pure spirit alone exists and fills the cosmic void with its divine
perfection. Damned to republicanism,
with its electron-particle essence, the People can be saved by the
electron wavicles of the Centre. All they need do, when the opportunity
arises, is to democratically indicate their willingness for it and thereby use
their political sovereignty as a means to the religious sovereignty above, the
ultimate sovereignty which it will be the Messianic Leader's duty to serve. He will take upon himself the burden of their
political sovereignty and thus free them for the spirit. Like Moses, he won't enter the 'promised
land' (of the highest sovereignty) himself; he makes it possible. A divine sacrifice for his 'chosen
people(s)'.
286. To think of life not politically, still less
economically, but religiously. That is
the mark of an idealistic people, that is the best way of living one's life,
and admirable is the man who can continue to base his life on that principle
even when living among materialists, not allowing himself to be swayed or
corrupted from the heavenly path by economists, whether capitalistic or
socialistic, but subordinating material considerations to his spiritual
welfare. The higher man lives for the
spirit, and all else is but a means to the perpetuation of his spiritual end.
287. To think of freedom not as an end-in-itself but
as a means to a new end, a higher order.
For without order there can be no civilization. It is the 'free for' rather than the 'free
from' which counts for most, the freedom for and in a new order, the
establishment of a more evolved centrality in the wake of the revolt against an
old and decadent centrality which entailed the freedom to dissent, to act, to
change. Yet in and for itself freedom is
of little evolutionary consequence - a dead-end of anarchic wilfulness, a
worldly limbo betwixt Heaven and Hell.
Men are more sensible, as a rule, than to pursue freedom for its own
sake. They prefer to step into a new
order, a new society in the wake of the old one, and thus achieve a commitment,
acquire direction, become bound ... in accordance with human essence. The perfectly bound, not the imperfectly
free!
288. Anarchism is a doctrine of fools, of those who,
in their moral ignorance, prefer freedom-for-freedom's sake to freedom as a
means to a new binding. Political
flotsam-and-jetsam who revel in disorder and chaos! Yet all the genuinely revolutionary struggles
of our time are motivated by the desire to create an electron-biased order at
the expense of declining atomic orders, a centrality based on the absolute
rather than, as traditionally, on the relative - a People's as opposed to a
bourgeois centrality. Such an
electron-biased order, whether deriving from Marx or Nietzsche, and therefore
Communist or Fascist, materialistic (particles) or idealistic (wavicles), does not mean that the People are free, as
proletariat and/or superfolk, to do what they like,
to wander everywhichway or in no particular
evolutionary direction at all but, on the contrary, that they are free from neutron and/or proton
oppression for the new order, which
necessarily regiments them according to electron criteria, keeping them bound
to the new centrality in their own social/spiritual interests. A political giant, whether of the Left or of
the Right, binds the liberated People to a new order. He does not, like the political midgets, wish
them to remain in a stage of permanent chaos or, worse still, imagine that
anarchy will automatically lead to order in due course, that, left entirely to
themselves, the People will acquire or assume order. Such men are no shepherds but ... black
sheep!
289. An omega literature of pure essence, all
'literary' appearances - description, narrative, characterization, plot, etc.,
taboo, since involving an atomic compromise, a concession to alpha-stemming
and/or particle frictions. No large gaps
between one entry (supernote) and another but, on the
contrary, the utmost centro-complexification -
relative to this new genre - of closely-knit, high-pressure ideas. More thought, and therefore truth, in a
smaller space; expansion of the spiritual paralleling contraction of the
material, with a free-electron rather than an atomic level of thought, the electron
entries packed closely together as befitting their spiritual homogeneity: an
omega ideal. So ends Devil and God,
the text of the omega author for the omega age in which omega truth will alone
prevail!
