1. Idealistic sadness/falsity on the negative
divine pole, and joy/truth on the positive divine pole. Naturalistic hate/ugliness
on the negative diabolic pole, and love/beauty on the positive diabolic pole. Materialistic
humility/weakness on the negative worldly-alpha pole, and pride/strength on the
positive worldly-omega pole. Realistic evil/pain on the negative alpha-worldly pole, and
good/pleasure on the positive omega-worldly pole. Negative down and positive up, but negative
and positive in both naturalistic and artificial manifestations of each
spectrum, with the noumenon preceding the phenomenon
in the one case, but the superphenomenon preceding
the supernoumenon in the other case - qualities and
quantities, superquantities and superqualities.
2. From the Cartesian mind/brain dichotomy to a brain absolutism via a mind-brain symbiosis - the
declining path of Western civilization from bourgeois dualism to proletarian
monism via a petty-bourgeois dualistic monism.
Or, alternatively, from relativity to absolutism via a
relativistic absolutism. In
contrast to the theocratic civilization beyond, with its superbrain
absolutism a precondition, via a brain-mind relativistic absolutism, of supermind absolutism - the supermind
of the Holy Spirit.
3. Transcendental Socialist being-doing in
space-time. Social
Transcendentalist doing-being in time-space. Space-time is equivalent to supertime; time-space to superspace.
4. Transcendental Socialist light-heat in
mind-brain. Social
Transcendentalist heat-light in brain-mind. Mind-brain is equivalent to superbrain; brain-mind to supermind. Supermindful God and superbrainy Devil beyond the
bodily/superbodily world.
5. Particle-suggesting status of records on
account of their round, materialistic construction; wavicle-suggesting
status of tapes on account of their elongated, idealistic construction. Devil and God?
6. Possibility, indeed probability, of
conventional tapes as a Social-Democratic ideological equivalent in relation to
Democratic Socialist long-playing albums, with microtapes
a Social Transcendentalist equivalent in relation to Transcendental Socialist
compact discs. In both
of these latter cases, a reduction in scale commensurate with theocratic centro-complexification.
7. Earth - air - fire - water: those
time-honoured basic elements which, in relation to my philosophy, can be listed
as follows: idealistic air, naturalistic fire, materialistic water, and
realistic earth, with air and earth forming one pair of opposites, fire and
water another - the former moral and amoral, both of the latter immoral. Hence, evaluating each element within a naturalistic
framework, we may speak of divine air, diabolic fire, worldly-alpha water, and
alpha-worldly earth, reserving, in each case, the possibility of a
negative/positive option, as between negative air (wind) and positive air
(oxygen); negative fire (raging flames) and positive fire (gentle flames);
negative water (storm) and positive water (calm); negative earth (landslide,
earthquake) and positive earth (soil).
Moreover, I should like to draw attention to the connection between air
and light, fire and heat, water and coldness, and earth and darkness, so that
we can speak of an air/light vis-à-vis earth/darkness polarity on the one hand
and of a fire/heat vis-à-vis water/coldness polarity on the other hand. Clearly, just as light and darkness are antithetical,
so, by a like token, are heat and coldness.
They are also adversaries locked-in to an age-old combat, with victory -
as a rule temporary - going to the side with the highest ratio of whichever
quantity/quality complement - whether air/light over earth/darkness or vice
versa, and fire/heat over water/coldness or vice versa. Whether fire turns water to steam or water
quenches fire will obviously depend upon the ratio of the one to the other,
since these immoral polarities are, above all, the active adversaries, in
contrast to the relatively more passive adversaries of air and earth, light and
darkness, which passively oppose each other in their respective moral and
amoral integrities.
8. In regard to artificial energy, however, the
production of electricity may be regarded as paralleling our
earth-water-fire-air distinctions according to whether it is produced via coal
(conventional electricity), water (hydro-electricity), atomic fission (nuclear
electricity), or air (turbo-electricity), with realistic, materialistic,
naturalistic, and idealistic implications respectively. Thus the production of electricity through
coal corresponds to worldly amorality; the production of electricity through
water corresponds to worldly immorality; the production of electricity through
atomic fission corresponds to diabolic immorality; and, finally, the production
of electricity through air or gas corresponds to divine morality. Consequently a realistic country like
9. As to the connection between air and light,
which is not at first so apparent as the one between fire and heat, we have the
experience of daylight to draw upon, since such light is only perceptible
because of the air it travels through, which has the effect of 'highlighting'
it. For without the atmosphere
surrounding the earth, sunlight would no more be perceptible here than it is in
interstellar space or, for that matter, on the surface of the moon, where the
sun is just another star shining in the distance. It is because of this intimate connection
between air and light that traditional meditation techniques like those associated
with the Tao
te Ching have stressed
the importance of preliminary deep-breathing exercises; for an increased intake
of oxygen into the blood will lead to an increase of consciousness, or
spiritual light, in the mind, which is the raison d'être of
meditation. On the other hand, such
latter-day forms of meditation as eschew preliminary breathing exercises are
simply indicative of spiritual decadence, being, in effect, wordless prayer
rather than a dynamic meditational commitment, and
may therefore be regarded as symptomatic of a Beckettian
void, a Sartrean neant,
a Schopenhaurian will-less passivity which finds its
artistic parallel in much abstract art of the twentieth century.... Not that I
am here implying that the West should adopt Taoism at the expense of
Christianity or its decadent successor; for that would be a vain attempt to
reverse time and seek to accommodate itself to oriental tradition. But I am convinced that when meditation is
resurrected on a properly transcendentalist basis in the future, it will be far
more dynamic than passive, if on artificial rather than naturalistic terms, as
relative to the use of industrially-produced oxygen, breathing masks, etc.
10. To distinguish between smiling with lips
closed as positive Divine and smiling with lips parted as positive Diabolic,
i.e. as Christic and Antichristic
equivalents, by dint of the wavicle connotation of
closed lips and the particle connotation of parted lips or, more specifically,
the teeth which are exposed in consequence of a slightly open mouth, each
tooth, whether upper or lower, implying a particle status. Thus an electron-wavicle equivalent in the former case and an
electron-particle equivalent in the latter one. Divine and diabolic because
of the head nature, or confinement to the face, of smiling, which, unlike
laughing, doesn't involve the body.
But if smiling is divisible in this way, then so is its opposite -
namely, the condition of being 'down in the mouth', which is usually termed
scowling, whether gloomily or angrily, depending on whether the lips are closed
or parted, making a wavicle impression or creating a
particle impression (through exposed teeth).
In the one case a negative divine status commensurate with a proton-wavicle equivalent, in the other case a negative diabolic
status commensurate with a proton-particle equivalent. Fatheristic and
Satanic equivalents vis-à-vis the Christic and Antichristic equivalents discussed above.
11. With the world,
however, the body is more involved and therefore worldly equivalents are less
mental than bodily in character, whether in terms of crying or laughing. For crying is to laughing what scowling is to
smiling - the alpha-stemming antithesis of an omega-oriented norm, a minus in
contrast to a plus. Whether we then divide
crying and laughing into materialistic and realistic alternatives, as between,
say, loud crying and/or laughing on the one hand, and quiet crying and/or
laughing on the other hand (with correspondingly disparate physical pressures
on one or another part of the body, viz. neck or lungs, ribs or stomach), the
fact nevertheless remains that crying corresponds to an alpha-stemming worldly
equivalent and laughing to an omega-oriented one, in contrast to both scowling
and smiling, whether diabolic or divine.
Thus whereas these latter alternatives are inherently elitist, or the
prerogative of 'heads', crying and laughing are inherently populist, and
therefore more characteristic of 'bodies', or the mass man, with alpha and
omega implications. Indeed, it could be
argued that women are more partial to crying than men, since of a comparatively
alpha-stemming disposition. However that
may be, neither worldly equivalent will be found, as a rule, among men of
intellectual or spiritual distinction (Christ Himself is reputed never to have
laughed), since, as 'heads', they relate more to either God or the Devil rather
than to the world, which is generally beneath their pale. A laughing saint would be as incongruous as a
smiling 'man of the world' (sinner), whether or not the latter parted his lips.
12. To conclude: let us therefore distinguish
between: a) idealistic scowling and/or smiling (lips closed); b) naturalistic
scowling and/or smiling (lips parted); c) materialistic crying and/or laughing
(loud/heavy); d) realistic crying and/or laughing (soft/light); with the first
and fourth moral and amoral respectively, but the second and third immoral, as
in the sense that we formerly distinguished between divine morality, both
negative (alpha stemming) and positive (omega orientated); diabolic immorality,
both negative and positive; worldly-alpha and worldly-omega immorality;
alpha-worldly and omega-worldly amorality.
Although some men are fairly balanced between one or another of these
three basic extremes, it cannot be said of all men; for evolutionary pressures
are increasingly making for an omega-oriented one-sidedness, in which either
laughing or smiling, depending on the type of man, is the preponderating norm -
a norm which attests to an electron bias.
13. The Camusian
contention that man is in the world but not of it can hardly be said to apply
to the great majority of men who, particularly in the democratic West, conform
to a bodily and, hence, worldly disposition.
Rather, it has especial applicability, give and take the inevitable
relativity of human experience, to those men who may be described as
predominantly either diabolic or divine, and who are accordingly less 'bodies'
than 'heads'. With the intellectual and
spiritual elites, it can certainly be said that, although they have their
existence in the world, they are
above and beyond it in their essential selves, be those selves diabolic or
divine, and thus more conscious than the average man of not being of the world. Indeed, it is this consciousness which,
according to Camus, makes for the feeling of
absurdity, and, to be sure, it often transpires that a man of God, or
mind-biased 'head', will feel the absurdity of God in the world by dint of the
world's indifference if not downright opposition to what he represents. Outsiders are rarely or never 'men of the
(bodily) people' but, rather, talented idealists for whom the worldly realism
of average humanity is more a fact to be regretted than rejoiced in! Now what applies to outsiders in relation to
average people, or insiders, also in some degree applies to outsiders in
relation to themselves, since the Divine and the Diabolic seldom if ever agree
- except, that is, in regard to their mutual antipathy towards the world. However, if it can scarcely be said of men in
general that, in relation to outsiders, they are in the world but not of it, we must
nevertheless concede that, in relation to women, most men are less of the world than in it. For it would appear that, traditionally, the
majority of women are both in the world and of it, and act accordingly,
striving both to serve and to mollify the male sex. It is for this reason that they are usually
shielded from that sense of absurdity which can descend on men when they become
conscious, particularly to an existential degree, of the disparity between
their physical presence in the world and their spiritual and/or soulful
aspirations beyond it.
14. Despite possible appearances to the contrary,
a 'head' can never be a 'cunt' or a 'prick', to cite
popular lingo; for such denigratory proletarian
epithets have reference to bodies - indeed, are projections of a bodily, or
mass, type onto others who are perceived, rightly or wrongly, as meriting one
or other of these strong terms of abuse.
Whatever a 'head' may think of them (and I for one strongly repudiate
their use) such terms focus attention upon the sexual organs and accordingly
posit a worldly, or bodily, disposition in the person so abused. Broadly, one may distinguish 'cunts' from 'pricks' on the basis of an
autocratic/democratic division, with those on the one side falling into a
feminine category and those on the other side falling into a masculine one,
though both categories are inherently worldly and therefore irrelevant, so I
contend, to the diabolic/divine distinctions which tower above the world,
whether on an alpha or an omega basis.
Yet subdivisions of these worldly categories do, however, exist, and are
to be heard among those bodily proletarians especially partial to their use,
who may well regard them as constituting a more accurate description of the
person under fire, so to speak - be he a 'cunt' or a
'prick'. Thus, in the one case, a
distinction between 'sodd*** cunts'
and 'fuck*** cunts', whilst in the other case a
distinction between 'fuck*** pricks' and 'sodd***
pricks'. Hence, in effect, an overall
distinction between materialism and realism, with 'sodd***
cunts' and 'sodd*** pricks'
at antithetical materialistic points, but 'fuck*** cunts'
and 'fuck*** pricks' at antithetical realistic points in a spectrum stretching
from 'sodd*** cunts' to 'sodd*** pricks', that is to say, from 'cunts'
who sodomize to 'pricks' who sodomize, with the less extreme and more
heterosexual 'cunts' who fornicate or practise coitus
and 'pricks' who do likewise coming in-between.
15. And yet, while the great majority of people
who use or reap such unpleasant expressions are undoubtedly bodily, there is
scope, in a sense, for their extension beyond the world to the diabolic,
whether on an alpha or an omega basis, so that a naturalistic equivalent may be
inferred which, though less abusive than either of the worldly terms by dint of
its inherent sexlessness, would suggest, contrary to
my initial contention, the possibility of diabolic 'heads' being subject to denigratory abuse either as 'frigg***
cunts' or 'frigg***
pricks', depending on the perceived class or ideological status of the 'head'
in question. However that may be (and I
have to confess to never having heard use of either term in all my long
experience of proletarian terms of abuse), there can be no doubt that such
expressions will be far less relevant to 'heads' than to 'bodies' by dint of
their inherently sexual nature. To
suppose, in the light of the above possibility, that an absolutist use of
either term, viz. 'cunt' or 'prick', as in 'that cunt' or 'this prick', entails a denigration of divine
'heads', i.e. minds rather than brains, would be both illogical and absurd; for
a divine 'head' is even less of a body than a diabolic one and, especially with
regard to omega-oriented divinity, should be above reproach. In sum, such terms, whether or not used in
conjunction with sexually active references, are only really relevant in and to
the world. It is for this reason that a
divine society, based on Social Transcendentalist criteria, would discourage
and eliminate, so far as was humanely possible, all reference to 'cunts' or 'pricks' among the People. Indeed, it is questionable whether such terms
would be in regular use in that kind of society; for we cannot ignore the
racial and social factors which contribute towards their regular employment and
accordingly render them especially prevalent in countries like Great Britain,
which is both autocratic and democratic.
Even the Soviet Authorities were opposed, so far as I know, to the use
of such expressions by the People; though that would be partly because 'cunts', so to speak, had been officially eliminated during
the Revolution and the ensuing People's democracy had thereby rendered recourse
to such terms of abuse obsolete - at least in theory. For is not the object of communist revolution
to divide the 'pricks' from the 'cunts' and
thereafter establish a classless, or proletarian, society ... in which only
'pricks' prevail?
16. Further to the above I find, on reflection,
that one must theoretically allow for the possibility of a denigration of
divine 'heads' from a worldly and/or diabolic (more likely) point of view, and
on the basis of a 'snogg*** cunt/snogg***
prick' dichotomy, such as will logically flesh out, so to speak, our previous
contentions on both alpha-stemming and omega-oriented levels, thus completing
the full gamut of denigratory possibilities from
idealism to realism or, alternatively, from realism to idealism, depending on
whether we take an alpha-stemming (devolutionary) or an omega-oriented
(evolutionary) point of view. Thus:
idealistic 'snogg*** cunts'
and/or 'snogg*** pricks'; naturalistic 'frigg*** cunts'
and/or 'frigg*** pricks'; materialistic 'sodd*** cunts' and/or 'sodd*** pricks'; realistic 'fuck*** cunts'
and/or 'fuck*** pricks' - all of which denigratory
phrases can be diagrammatically accounted for as follows:-
ALPHA OMEGA
1. idealistic 'snogg*** cunts' 8. superidealistic 'snogg***
pricks'
2. naturalistic 'frigg*** cunts' 7. supernaturalistic 'frigg***
pricks'
3. materialistic 'sodd*** cunts' 6. supermaterialistic 'sodd***
pricks'
4. realistic 'fuck*** cunts' 5. super-realistic
'fuck*** pricks'
with a progression or, rather,
devolutionary regression from (1) to (4) on the one hand, and an evolutionary
progression from (5) to (8) on the other hand.
17. Of snobs, nobs, yobs, and slobs in relation to idealism, naturalism,
materialism, and realism - in that order.
18. A novelette should be more than just a short
novel; it should be as distinct from a novel as a cigarette from a cigar or a
two-seater car from a four-seater one. In other words, a novelette is a different
genre than a novel, more petty bourgeois than bourgeois, and there is no reason
why anyone who writes novelettes should also want to write novels. Nor is there any valid argument against such
a person being called a 'novelettist'.
19. In regard to the parallel cited above between
novelettes and two-seater cars, I can see no reason why such cars should not be
called 'carettes', thereby standing to cars as
cigarettes to cigars or, as I have contended, novelettes to novels.
20. Better to be alienated from others than
alienated from the self.
21. Zoos will doubtless increasingly become a
kind of Noah's Ark for the survival and protection of certain animals long
after animals in general cease to exist in the wild, and largely because there
will be no wild in the world of the future in which such animals could exist. Thus the zoo, considered as an institution,
will keep a minimum number of each species in existence as a kind of zoological
record of species traditionally found in the world - much as a museum keeps a
minimum number of objects of historical importance as a curatorial record of
their antiquity. From being a place
where wild animals are kept in captivity for the benefit of public curiosity,
the zoo will become the only place where animals can still be found, thereby
transferring the reality of animal existence from the wilds to civilization,
from the outside to the inside, from freedom to captivity, from the private
domain to the public domain. One could
speak of the zoo that is the last refuge of animals as a superzoo,
though eventually even that will cease to exist, as evolution also leaves man
behind in its quest for the absolute.
22. Although I regard the institution of marriage
as inherently incompatible with the Social Transcendentalist 'Kingdom of Heaven'
to come, since indicative of an alpha-stemming period of time, I would regard
it as a revolutionary transformation for the better within the marriage
ceremony if instead of the groom placing a wedding ring on the ring finger of
his bride, the bride pinned a wedding badge on the chest, e.g. lapel, of the
groom, in response to a sexual transvaluation whereby
the woman had to prove her willingness for the man, rather than vice
versa. Thus instead of: 'Do you take
this woman to be your lawful wedded wife?' we would have something to the
effect of: 'Do you take this man to be your lawful wedded husband?' followed by
the pinning of a small, curvilinear badge on the man's chest. For it seems to me that men have deferred to
women long enough and that, particularly within the context of civil marriage,
women ought henceforth, during the remaining duration of the marital custom, to
defer to men. After all, placing a ring
on the fourth finger of a bride entails a concession, on the man's part, to
alpha-stemming 'cuntesque' criteria (the ring being
of vaginal and centrifugal connotation in contrast to the phallic and
centripetal connotation of a badge) which few enlightened 'men of the people'
would surely wish to make? It amounts to
an atomic compromise between man and woman which, the
more evolved the man, can only prove unacceptable. In fact, the truly enlightened, free-electron
man or, rather, superman ... will scorn marriage anyway, deeming it too
bourgeois. He would find both the
placing and wearing of rings unacceptable - the mark of a 'cunt'. He looks forward to an age when only
curvilinear badges will obtain, and not necessarily in connection with marriage
either!
23. Possibility of distinguishing between:
journals and/or periodicals, serious newspapers, tabloids, and magazines on the
basis of a spectrum that stretches from realism to idealism via materialism and
naturalism. Hence realistic journals, materialistic
newspapers, naturalistic tabloids, and idealistic magazines, with (broadly)
worldly amoral, worldly immoral, diabolic immoral, and divine moral
implications - depending, to a greater or lesser extent, on the type of
journal, newspaper, tabloid, or magazine in question.
24. From ladders to lifts via stairs - a kind of trinitarian progression from the Father to the Holy Spirit
via the Son; though, given the fact that ladders, stairs, and lifts come in
different shapes and sizes, not to mention materials, we should further
distinguish between divine, diabolic, and worldly parallels in each case, with
tripartite options respectively.
25. The fact that the assertion of a successive
Trinity was adjudged heretical in one age does not automatically render it so
in another. To speak of three
divinities, one succeeding another on an evolutionary basis, may be judged
heretical in a naturalistic alpha-stemming age, when the Father, as the nearest
Western equivalent of the alpha absolute, will have more theological importance
than the Holy Spirit, and when Christ, as the true focal-point of Christianity,
will be regarded as signifying the 'Three-in-One'. But it would be a poor sort of Churchman who
regarded it as heretical in an age which is sufficiently evolved to have an
omega orientation, in which only the Holy Spirit will count for anything in the
divine reckoning, and then only on the basis that it resides in the Second
Coming and can be transferred to the People ... should they democratically
elect to opt for it at the expense of their worldly, i.e. political, judicial,
and economic, sovereignties which, thereafter, would pass to the Second Coming
who, through his political Centre, took such 'sins of the World' upon his
shoulders, as it were, in a spirit of Christ-like sacrifice ... in order that
the People could go free of them and be all the more credibly saved in
consequence. Yes, I do believe in a
successive Trinity, with the Father (alpha) leading to the Son (Christ) and the
Son in turn leading to the Holy Spirit (omega), which will be the ultimate
divinity, a divinity emerging via the People and the post-human life forms
engineered out of them or, rather, their cyborg
successors ... as positive pure spirit, the wavicle
electron-electron attractions which should contrast absolutely with the wavicle proton-proton reactions of the central star of the
Galaxy from which, in my view, the theological postulate of the Creator was
consciously or unconsciously extrapolated.
To some extent it could be claimed that the Father is an autocrat's
divinity, the Holy Spirit a theocrat's divinity, and Christ a democratic
compromise, appropriate to the world, coming in-between. Certainly, I never speak in the name of the
Father, like Christ, but always from an omega standpoint, symptomatic of the
Holy Spirit. And I claim transcendent
sovereignty for myself on the basis not only of my supertruth,
commensurate with messianic revelations concerning the human and post-human
path to Heaven, but also of my virginal celibacy - a no-less important factor
in establishing and maintaining a messianic credibility! Should the People desire such sovereignty for
themselves or, rather, their selves, they will have to vote accordingly, when
the Social Transcendentalist option is put before them. Only thus can they become Holy Spirit and enter
the '
26. Consequently, all men must come to me if they
wish to be saved; for I am the Superway, the Supertruth, and the Superlife,
and no man can enter the Superchristian (Social
Transcendentalist) 'Kingdom of Heaven' unless he votes for such an eventuality,
and a majority of the votes so cast permit of its establishment - an
establishment whereby political, judicial, and economic sovereignty would be
transferred to the Saviour, or the administrative aspect of the Centre, in
return for the ultimate sovereignty - the religious sovereignty of the Holy
Ghost. Only such peoples as the Messianic
Second Coming has chosen would be entitled to this ultimate sovereignty, should
they so decide. The true, or Catholic,
Irish people of the
27. It could be said of Christ that he took the
external 'sins of the world' upon his shoulders at the Crucifixion, whereas it
would seem to be the destiny of the Second Coming (who is not literally Christ)
to take the internal 'sins of the world' upon his shoulders, once he assumes
dictatorial power in the name of the saved People. An historical distinction between a proton
outer and an electron inner - alpha and omega orders of 'worldly sin'. Death and life.
28. Devolution of divinity, or the concept of
God, from the Creator to Christ via the Blessed Virgin, and evolution of
divinity, or the concept of God, from Christ to the Holy Spirit via the Second
Coming. In contemporary terms it could
be said that 'God' has reached the evolutionary level of the Second Coming, and
that the Second Coming will accordingly signify God in the world until such
time as the People collectively become Holy Spirit, when God will attain,
albeit crudely, to its ultimate manifestation prior to eventual transcendence,
that is to say, when the concept of God will depart from both the Creator and
Christ and become focused on the 'Third Person' of the Blessed Trinity. Such a People's God, or God of the People,
will gradually develop in and beyond the People, i.e. through the succeeding
post-human life forms (superbeings and supra-beings)
engineered out of them or, rather, the (transitional) cyborgs
... by qualified technicians, towards a definitive realization in positive
transcendent spirit - pure and blissful, the unified culmination of all
evolution.
29. To a certain extent
the State is always an oppressor of the People, since the State levies taxes
(unlike the Church which, through its divine mission, seeks to alleviate the
sufferings of the People by bringing them closer to Christ). In the age-old struggle between the State and
the Church, which is equivalent to the Dark and the Light, the latter is
destined to triumph, though not before the Centre has come to pass and all
remaining State responsibility been dovetailed into the Centre, which will
reshape and redefine such responsibility in accordance with its overriding
religious essence, thereby subordinating it to an inferior place in the overall
hierarchy of Centrist priorities. In
Ireland the struggle, traditionally, between State and Church has been
particularly acute by dint of the former being an instrument of British
imperialism and the latter being, in its true manifestation, the representative
and chief consolation of the indigenous people.
Thus the struggle between the Dark and the Light has taken on, until
comparatively recent times, a British/Irish division which, while largely
extinct in the South, still obtains in the North (British
30. Being and doing translated into play and
work, with devolutionary and evolutionary implications: alpha divine
playing-against-self, alpha diabolic working-against-self, worldly alpha
working-against-others, alpha worldly playing-against-others; omega worldly
playing-for-others, worldly omega working-for-others, omega diabolic
working-for-self, omega divine playing-for-self. As a rule, it will be found that divine and
diabolic modes of play and work are psychical, in contrast to the physical
nature of worldly modes of play and work.
Therefore we may further qualify our basic devolutionary/evolutionary
distinctions as follows:-
DEVOLUTION EVOLUTION
1. alpha-divine
psychical playing-against-self 8.
divine-omega psychical playing-for-self
2. alpha-diabolic psychical working-against-self 7. diabolic-omega
psychical working-for-self
3. worldly-alpha
physical working-against-others 6. worldly-omega physical working-for-others
4. alpha-worldly
physical playing-against-others 5. omega-worldly physical playing-for-others
with (1) and (8)
idealistic, (2) and (7) naturalistic, (3) and (6) materialistic, and (4) and
(5) realistic - always bearing in mind our devolutionary and evolutionary
distinctions, which render each antithetical equivalent somewhat mutually
exclusive. Thus the more a man plays for
himself, the less he will play against himself; the more a man works for
himself, the less he will work against himself; and so on. It also follows that the more a man plays for
himself, the less he will be disposed to work for himself, and vice versa,
although no man is ever exclusively any one thing, neither with regard to the
Divine and/or the Diabolic nor with regard to each of the worldly options,
whether alpha or omega. We are
composites with a specific bias one way or another, even when we most
approximate, say, to an omega orientation as opposed to an alpha-stemming
one. To be predominantly divine or
diabolic or worldly is nothing exceptional in a world where absolutes are goals
rather than established facts. But to be
divine, diabolic, or worldly in equal measure would be as impossible as to be
only divine or diabolic or worldly. It
would be equivalent to being an idealist, a naturalist, a materialist, and a
realist all rolled into one, and thus nothing at all. For equal attributes would simply cancel one
another out, making for an abstract void which, theoretically speaking, would
be morally nothing where the absolute was everything - assuming its eventual
realization in the omega Divine. No, a
man is, for example, an idealist only by dint of being predominantly
idealistic. And what applies to the
divine attribute applies no less to the diabolic one and to each of the worldly
attributes as well. A balance between
all four would be practically as well as morally impossible. Life is a struggle between the divine, the
diabolic, and the worldly, not a rapprochement between incommensurables. On the alpha-stemming
(proton) side of the atom, a devolutionary struggle between different negative
orders of playing and working. On the omega-aspiring (electron) side of the atom, an evolutionary
struggle between different positive orders of playing and working. Atomic overlappings
will of course occur in the world. But
as life draws closer, in evolutionary terms, to the omega absolute, so playing
and working can only become correspondingly more absolutist in character and,
no less importantly, psychical as opposed to physical. Eventually even psychical work will be
eclipsed and accordingly left behind by psychical play, which, as I conceive
it, is commensurate with spiritual self-realization.
31. There are, it seems to me, four grades of
superman - namely, particle-biased atomic electron, wavicle-biased
atomic electron, electron particle, and electron wavicle,
which, translated into concrete terms, would be equivalent to: a) muscular
supermen; b) fleshy supermen; c) brainy supermen; and d) spiritual
supermen. Or, more
simply, supermen of the muscles, the flesh, the new brain, and the superconscious mind, with muscle and flesh supermen polar
opposites in the world, but new-brain and superconscious
supermen polar opposites appertaining to the Devil/God dichotomy beyond it. Thus whereas muscular and fleshy supermen are
inherently bodily, brainy and spiritual supermen are of the omega-oriented head
- the former more characteristic of the Nordic and, in particular, American
West, the latter ... of the Slavic and Third World East. For there is indeed an ascending hierarchy of
supermen from First to Third World via Second World status, which parallels our
basic tripartite distinctions between world, Devil, and God, or, alternatively,
body, brain, and mind. Not that the
West, for example, is devoid of brain- and mind-biased supermen - any more than
the East is without muscular or fleshy supermen. It is just that the former will generally be
more characteristic of the diabolic and divine parts of the globe, whereas the
latter will typify its inherently worldly parts, which include the greater part
of the Germanic West - that predominantly Caucasian civilization
traditionally. For in our tripartite geographical
and economic divisions of the globe into First, Second and Third Worlds, we
find, broadly speaking, caucasoid, mongoloid, and negroid racial distinctions - distinctions which, no matter
how generalized, are not without some relevance in the formation and overall
existence of body-brain-mind options. In
the twentieth century the most representative categories of supermen were of
the muscular and fleshy types, which largely pertained to the West, whereas the
brain type had a fringe standing (in relation to the truly contemporary) in the
Communist East and has yet to come fully into his own - a fact which applies
even more to the mind type of superman who, particularly in the Third World, is
more a potentiality than an actuality at present. His time has also still to come. Indeed, speaking of supermen, or those who
are class-consciously 'turned on' at one or another points of an
electron-biased orientation, we can grade then from 1-4 in terms of realism,
materialism, naturalism, and idealism, with the fleshy bias, i.e. good-looks,
womanizing disposition, etc., being symptomatic of realism; the muscular bias
being symptomatic of materialism; the new-brain bias (with its rational
implications) being symptomatic of naturalism; and, finally, the superconscious bias (with its transcendental implications)
being symptomatic of idealism - all biases existing, needless to say, on
'super' levels of their respective spectra.
32. There is no single relation between mind and
brain, since people are not classifiable on an identical basis. Take, for example, the age-old dichotomy
between art and science. Artists are
clearly a different category of human beings from scientists - a category that,
when true to itself, is predominantly of the mind
rather than of the brain. The artist is
one for whom mind, and hence subjective imagination, is uppermost, whereas the
scientist is one for whom the brain, and hence objective inquiry, is
uppermost. It is a wavicle/particle
dichotomy, and although the artist has a brain, we can safely believe that it
is subordinate to his mind and thus acts in the service of imagination - in
contrast to the scientist, for whom, as already noted, the brain predominates,
and thus subordinates mind to its objective inquiry.
33. To expand this
dichotomy: one could argue that the artist's brain is an aside to his mind, or wavicle bias, whereas the scientist's mind is an aside to
his brain, or particle bias. The
artist's head - at any rate when judged in a traditional imaginative light - is
a kind of extrapolation from the central star of the Galaxy, which in its wavicle purism corresponds to the Creator, whereas the
scientist's head - again judged in alpha-stemming terms - is a kind of
extrapolation from the sun, which, in its particle crudeness, corresponds to
the Devil. The former is predominantly
and inherently light ... with a heat aside; the latter predominantly and
inherently heat ... with a light aside, so that while mind, corresponding to
light, is the essence of the one, brain, corresponding to heat, will be the
essence of the other. Therefore an
artist is akin to God in the world, a scientist akin to the Devil there - two
completely separate, independent beings whose ratio of mind to brain or vice
versa is indicative, in its dichotomous nature, of two essentially antithetical
destinies. Any attempt to judge them
according to identical criteria, as though there was a single mind-brain
relationship, can only lead to error.
34. Now what applies to 'heads', of both this and
other descriptions, also applies, if to a lesser extent, to 'bodies', where
different ratios of nominal mind to brain or, conversely, of nominal brain to
mind can be found, depending on the type of worldly person in question, be he
of a particle or a wavicle bias, disposed to fact or
disposed, on the contrary, to fantasy ... in accordance with whether he is
regarded as being, in a manner of speaking, largely extrapolated from the
earth's crust or, alternatively, from its core - in greater or lesser
degrees. The brain-biased 'body', who
may well be bony or nervous or muscular, tends to look-in, as it were, at fact,
scientific or otherwise, from the outside, i.e. as an interested spectator,
whereas the mind-biased 'body', who may well be hot-blooded or vascular or
fleshy, tends to look-in at fantasy, be it fictional or otherwise, from an
interested spectator's, and hence passive, point of view. Neither of them will be actively intellectual
or imaginative, as a rule. Now what
applies to alpha-stemming 'bodies' applies no less to omega-oriented ones, who
will be rather more democratic than autocratic, whether on muscular or fleshy
terms. A similar particle/wavicle dichotomy cuts across the bodily working class,
with (muscular) blue-collar workers broadly in the particle category and
(fleshy) white-collar workers broadly in the wavicle
one. 'Heads' of an omega-oriented
disposition, whether of the new brain or the superconscious
mind, will of course reflect a similar particle/wavicle
dichotomy, with Super-antichristic and Superchristic implications, depending on whether we are
considering artists or scientists, religious leaders or economists, Communists
or Transcendentalists, etc., etc. In the
electron-particle case, a superbrainy integrity; in
the electron-wavicle case, a supermindful
integrity - the ratio of brain to mind, or vice versa, depending on the type of
omega-oriented 'head' in question. The
supreme artist, or Second Coming, is effectively a manifestation of Holy Spirit
in the world, being the farthermost imaginative stretch of a spectrum tending
from the Father through Christ to himself or, put in psychological terms, from
the subconscious to the superconscious via
intermediate consciousness.
35. One of the things which our quartet of 'isms'
... from realism to idealism via materialism and naturalism ... tends to
highlight, from an omega-oriented standpoint, is the narrow and rather limited
value of dialectical materialism in explaining the historical process. For were history nothing more than a series
of materialist frictions within a materialistic context, such a view as is
expressed by dialectical materialism would be largely if not totally
valid. But given the fact that, besides
materialism, history also embraces realism, naturalism, and idealism, both in
terms of devolution and evolution, it stands to reason that the materialist
interpretation of history is only very partially valid, having a validity whose
partiality mainly pertains to a materialistic phase of history, with particular
reference to the anarcho-syndicalist struggles of the
particle-biased blue-collar proletariat within the confrontational framework of
a dialectic the envisaged outcome of which is the demolition of bourgeois
capitalist power and the correlative achievement of a workers' republic. Thus we can see that, as an expression of the
workers' struggle, dialectical materialism is an inherently Western phenomenon;
for the dialectic, being relative, is essentially worldly, and where
materialism prevails over realism, as it often does in the more advanced
Western countries, then the dialectical struggle between workers and
capitalists will take a materialistic form, i.e. have as its objective the
total eradication of capitalist exploitation in the interests of a socialist
absolutism which transcends liberal relativity.
Let there be no doubt here: dialectical materialism is but one
expression of the historical process, an expression largely confined to the
West, or First World, in its materialistic (late) phase, which co-exists, as a
rule, with dialectical realism, or the parliamentary struggle between the Left
and the Right conceived as an end-in-itself, rather than a means to a
proletarian end. Thus where dialectical
realism and, hence, liberalism (in the broad sense of that term) is inherently
relative, dialectical materialism strives towards the complete dethronement of
the bourgeoisie in the name of worker management, ownership, and overall
control of the means of production.
Where dialectical realism is syndicalist, it
is anarcho-syndicalist. Where dialectical realism is centralist, it
is decentralist. Where dialectical
realism is amoral, it is immoral. And,
changing to a sexual metaphor, one could argue that where dialectical realism
is heterosexual and/or bisexual, it is homosexual. The proletariat are regarded, in the schema
of dialectical materialism, as agents of their own socialist salvation, rather
than simply as tools or bargaining counters in the hands of union
representatives. Anarcho-syndicalism is
far more worker orientated than union orientated. It is essentially a grassroots phenomenon.
36. However, if the dialectical process, whether
realist or materialist, is inherently worldly, and thus largely Western, there
can be no question that above and beyond the world in the, as it were, diabolic
and divine parts of the globe, no such interpretation or mode of historical
change will strictly apply; for where the Second and Third Worlds are
concerned, we are not dealing with worldly relativity, as germane to the body,
but with diabolic and/or divine absolutism, as germane to the head in each of
its omega-oriented manifestations.
Therefore we are concerned not with dialectical realism or materialism
but, on the contrary, with what I shall describe as post-dialectical naturalism
in the one case, that of the diabolic, and post-dialectical idealism in the
other, that of the divine. Thus the
(former)
37. However that may be, both post-dialectical
naturalism and post-dialectical idealism are no-less valid explanations of
history and modes of historical change for the 'head' peoples to whom they
especially apply than ... dialectical realism and dialectical materialism for
the 'bodily', or Germanic, peoples of the contemporary West. To imagine that dialectical materialism is
the sole or even chief vehicle of historical change, as does Sartre in his Critique of Dialectical
Reason, is simply to leave the head out of account. Now if that is respectable among so-called
progressive thinkers in the democratic West, it can only be frowned upon in the
theocratic East, where Leninist and/or Maoist criteria tend to take precedence
over Marxism. The time is fast
approaching when even the West will find the dialectical explanation of history
unconvincing on any but a very partial basis.
For if post-dialectical trends are to prevail in the world at large,
both dialectical realism and its rather more intransigent counterpart will have
to be consigned to the rubbish heap of history, there to rot in sordid
isolation from the ongoing process of world-historical change.
38. In relation to the physical States of
bourgeois and/or republican democracies, the (former) Soviet State was
metaphysical, which is to say, one primarily constituted on the basis of the
People rather than, as in Western contexts, the basis of either the government,
as in Britain, or states collectively envisaged as part of some vast
inter-state nation, such as the United States of America. In fact, taking parliamentary democracy
first, we may characterize the governmental State as realist, the inter-state
State as materialist, and the People's State as naturalist, with worldly
amoral, worldly immoral, and diabolically immoral distinctions respectively,
given that the governmental State exists, in effect, as a sovereign individual,
i.e. parliament, whereas both the inter-state State and the People's State are
inherently collectivistic. Indeed, if we
seek alpha-stemming correlations for each of these omega-oriented, or
evolutionary modes of the State, we find (working from the top down) that the
People's State has its antithetical parallel in a diabolic autocracy with one
sovereign ruler; the inter-state State has its antithetical parallel in the
city states and/or early nation states of a worldly alpha autocracy, or
tyranny; and, finally, the governmental State has its antithetical parallel in
the aristocratic oligarchies of ensuing democratic autocracies, of which the
House of Lords affords us the best existing example, since it co-exists with
the House of Commons in a Janus-like State which is
both autocratic and
democratic
at the same time - autocratic as regards the Lords, but democratic with regard
to the Commons. Now whereas alpha-stemming
antiquity affords us plentiful examples of political separatism and
isolationism, omega-oriented modernity has, by contrast, a more cohesive and
unified face - at any rate, as regards the constitutions of the different kinds
of States, whether or not they overlap with the traditional forms of the State
or, indeed, with one another. For no
State is ever entirely one thing, the People's State not excepted, since it has
a physical as well as a metaphysical dimension, the former expressed in the various
republics of the union. And yet, if the
People's State is predominantly metaphysical, it is not on that account
spiritual. For we
should distinguish between the metaphysical and the spiritual as between
People's democracies and the envisaged People's theocracies which I equate with
the coming Centre. Thus whereas
the diabolic, or new-brain level of the State is metaphysical as opposed to
physical, like the worldly or bodily levels of the State (whether governmental
or inter-state), the Centre will be predominantly spiritual to the extent that
it equates with a divine, or superconscious, order of
society above and beyond all state-isms - diabolic as well as worldly. For the Centre is not another form of the
State but, on the contrary, a manifestation of the '
39. Strictly speaking, the State is any mode of
political organization within certain broadly accepted geographical
boundaries. It is not a country or land mass,
since Ireland is a country with, at the time of writing, two States, one
republican and the other a part of the United Kingdom, and land, at any rate,
ice masses like the North Pole and Antarctica have never been States, since
no-one has seen fit to live on them and set up some form of political
administration. Thus the State and the
geographical boundaries of a country are not necessarily synonymous, although
as a rule we do find State and country overlapping, as it were, in mutual
identification. Certainly, there cannot
be a State if there is not a country, or a densely populated area of land
traditionally inhabited by peoples of neighbouring or kindred tribes. Peoples make countries, and countries make
States. Before the white man came, the
Australasian continent was not a country, still less a State or collection of
States, but simply a sparsely inhabited land of no national determination. The white colonists created Australia, and in
Australia they created the democratically-organized States which typify the
modern nation, a nation, like America and Canada, which is rather more
materialist than either realist or naturalist - the world in its late, or
final, phase.
40. Although I admire Arthur Koestler
as a writer, I find his desire for a reconciliation, on the basis of a
chemically-induced balance, between the old brain and the new brain, the former
conceived by Koestler as predominantly emotional and
the latter as predominantly intellectual, is less a solution to the alleged
problem of man's 'divided house', to use his phrase, than a retreat from
transcendental progress towards a balanced dualism reminiscent of Harry
Haller's redemption in The Steppenwolf, that Jekyll and Hyde novel by Hermann Hesse, in which the warring divisions between 'beast' and
'god' in its split-personality protagonist are finally overcome through a
conversion process which results in Haller's accepting his human
wholeness. Something analogous to that
is essentially what Koestler wants to see come about,
though, in fairness to him, he regards the emotional old brain (cerebellum) as
traditionally and inherently more powerful than the intellectual new brain
(cerebrum), and therefore as something that has to be controlled, if necessary
via chemical means, in the interests of a psychic balance. However, such a balanced solution to the
alleged imbalance which Koestler perceives in
(amongst other publications) Janus - A Summing Up
as the root cause of man's historical and social dilemma ... is no less
bourgeois than Harry Haller's conversion to dualistic integration in The
Steppenwolf, since it leaves humanity where we find it today - torn between
old and new brains, beast and god.
41. No, a perpetual relativity is hardly the
solution to man's dualistic predicament!
Evolutionary progress demands a higher solution, and if in the course of
such progress man is overcome (to use a Nietzschean
turn-of-phrase), then the resulting life forms engineered out of him will be
less disposed to relativity and correspondingly more disposed to aspirations
towards a projected divine culmination of evolution in the ultimate absolutism
- the absolutism, I need scarcely add, of the Holy Spirit. Certainly a new-brain collectivization would
have no such dualistic divisions (or imbalances) as man, and while brain collectivizations may have to precede new-brain ones, we
need not doubt that even they would be capable of a greater degree of
integrated spirituality and omega orientation than man, and so stand closer, in
evolutionary terms, to that new-brain absolutism which must come if evolution
is to transcend a perpetual humanism ... such that could only appeal to a
worldly and, in effect, bourgeois mentality.
Besides, quite apart from moral and spiritual motivations (which are
always uppermost in any idealistic mind), there is the population factor to
consider, a factor to which Koestler draws more than
passing attention in The
Ghost in the Machine, and obviously in the spirit of someone deeply fearful
of the consequences, both demographically and socially, of unchecked population
growth. Yet, even with the inevitability
of wars for some time to come, it is highly probable that the immense
population increases which the twentieth century spawned will continue to rise
at an ever-increasing rate, thereby making it virtually inevitable that, sooner
or later, man will be obliged to transcend his species and become post-human,
achieve, through artificial mutation engineered by various qualified
technicians, the status of artificially-supported and no-less artificially-sustained
brain collectivizations, which will have the distinct
advantage of being able to 'house' far more lives in a given environment, or in
the dwindling space available on this planet, than could reasonably be 'housed'
in the human context, where bodies and bodily needs necessarily take up and
require more space. Not only would the
standard of life be considerably improved, i.e. rendered more consistently
spiritual, through brains being artificially supported and sustained in
collectivized contexts but, no less significantly, such contexts would be the
only way in which the vastly greater populations of the future could
reasonably be accommodated, with ever-increasing degrees of centro-complexification
... as when new-brain collectivizations supersede,
via artificial mutation, brain collectivizations, and
a life form antithetical, in evolutionary terms, to trees rather than, as with
the preceding stage, to apes on trees ... ultimately comes to pass, a life form
which I have elsewhere termed a Supra-being (to distinguish it from the
preceding Superbeings, or brain collectivizations). Such an ultimate life form would take-up even
less room than the penultimate one and, in any case, would find its proper
environment in space centres where, at a relatively safe remove from the
earth's gravity, the hypermeditative process which
should lead to transcendence, and thus to the attainment of electron-electron
attractions, would receive the maximum environmental encouragement. However, if Supra-beings are too far into the
future to be worth seriously contemplating at present, the same, I believe,
cannot be said of Superbeings, or brain collectivizations, which, in their hypertripping
capacity, would logically follow-on from the cyborg
stage of evolution here on earth, and in numbers greatly in excess of the
current human population of the globe.
42. As to the cyborg
stage of evolution, which I equate with a transition coming in-between
transcendental man and the first of the post-human life forms, I would not want
to give too exclusively an impression of robot-like beings who strut about the
earth like knights in shining armour, since any such eventuality could prove
more violent and competitive, in its unfolding, than that to which we are
accustomed in terms of human life, particularly if the said robotic cyborgs felt they were invincible and ultrapowerful,
scarcely accountable to governmental and/or social control! Heaven forbid that anything remotely
resembling the sci-fi productions of star-wars type scenarios involving
clashing metallic 'men' should ever materialize in reality! My hope is that if extensive transplantations
or transmutations of human organs eventually lead to men becoming more
artificial than natural, the men in question will be more disposed to peace and
social integration than to war and gangsterism,
being, to all intents and purposes, an improvement upon Les hommes
moyen naturels/sensuels. Perhaps the term 'cyborg',
with its robotic connotations, is too strong, or should be confined to only a
comparatively small minority of future 'men' - like, for example, the police,
who may well become the most artificial category of persons or, at any rate,
have recourse to a kind or level of cyborg
transmutation denied to the masses in general, with, maybe, metallic rather
than plastic parts (inner or outer) for purposes of social expedience. But of course the police, or superpolice (as they might well have become by then), would
be accountable to the leadership, and therefore pledged to behave in a manner
guaranteed to uphold the peace, whether or not this sometimes resulted in a
certain degree of intimidatory or corrective
discipline.
43. Whatever the form it actually takes, it does
seem that a transitional stage from late man to the first of the post-human
life forms will have to be evolved through, and I dare say that life in that
period will be more artificial for the great majority of people than
natural. After all, man was not made in
a day but, if we adopt a non-mythical approach to his origins, gradually
emerged from the ape, or a certain species of ape. Now what applies to the emergence of man must
surely apply to the emergence, in due course, of the Superbeing,
that antithesis, as I conceive it, to the ape, and first of our envisaged two
manifestations of post-human life - the other of course being the supra-beingful new-brain collectivizations
which, in their greater uniformity and increased centro-complexification,
would be as far beyond or posterior to man, in evolutionary terms, as trees
were before or anterior to him, bearing in mind that trees preceded apes in the
overall evolution or, as I prefer to regard it, devolution of life on earth ...
from the starry cosmos. Ah, it is with
the ultimate post-human life form that the dawn of a new cosmos will be in
sight - a supercosmos, as it were, of the omega
heavens converging and expanding in electron-electron attractions.
44. To distinguish between negative
individualism, whether divine or worldly, which is alpha stemming, and positive
individualism, whether divine or worldly, which is omega orientated, in regard
to both negative spiritual and negative physical self-transcendence on the one
hand, and to both positive spiritual and positive physical self-transcendence
on the other hand. Likewise to
distinguish between negative collectivism, whether diabolic or worldly, which
is alpha stemming, and positive collectivism, whether diabolic or worldly,
which is omega orientated, in regard to both negative soulful and negative
physical self-assertion on the one hand, and to both positive soulful and
positive physical self-assertion on the other hand. Taking negative individualism and negative
collectivism first, we are distinguishing between proton-wavicle
self-transcendence, proton-particle self-assertion, atomic-proton
self-assertion, and proton-atomic self-transcendence, with alpha divine, alpha
diabolic, worldly alpha, and alpha worldly overtones. By contrast, positive individualism and
positive collectivism may be described, starting from the bottom up, in terms
of electron-atomic self-transcendence, atomic-electron self-assertion,
electron-particle self-assertion, and electron-wavicle
self-transcendence, with omega worldly, worldly omega, omega diabolic, and
omega divine overtones respectively.
45. Competition and co-operation are terms we can
exchange for negative and positive, with alpha-stemming modes of individualism
and collectivism competitive, but omega-oriented modes of individualism and
collectivism co-operative. In the one case,
competitive either vis-à-vis oneself or others, and, in the other case,
co-operative either vis-à-vis oneself or others, bearing in mind that the
'self' differs between spiritual and physical according to whether we are
referring to the divine or to the middle worldly, that 'others' differ between
physical and soulful according to whether we are referring to the extreme
worldly or to the diabolic, at whichever poles of their respective
spectra. The divine is always wavicle centred, the diabolic particle centred, whether on
a subatomic or a supra-atomic basis, whereas the worldly options are biased
towards particles or wavicles within an atomic
framework. Individualism is accordingly
a wavicle integrity, noumenal
in the case of the divine, whether alpha or omega, phenomenal in the case of
the middle worldly antithesis, whereas collectivism is a particle integrity, noumenal in the case of the diabolic, whether alpha or
omega, phenomenal in the case of the extreme worldly antithesis, i.e. worldly
alpha and omega. You can only have
collectivism between particles, which come together in groups while yet
retaining their basic unit differentials.
A wave, or wavicle, is an individual entity,
not a collection of separate parts.
46. Concerning the distinction we have drawn
between alpha-stemming competitive and omega-oriented co-operative antitheses,
we find ourselves with the paradoxical integrities, for example, of competitive
self-transcendence in the cases of the alpha divine and alpha worldly options,
but co-operative self-assertion in the cases of the worldly omega and omega
diabolic options. This is because
competition is inherently reactive, and the proton aspect of the atom is
nothing if not reactive, whereas co-operation is inherently attractive, as are
electrons within the electron aspect of the atom. Just as proton-proton reactions precede
worldly atomicity, so electron-electron attractions succeed it. Hence we should distinguish between
competitive self-transcendence and co-operative self-transcendence on both
spiritual (divine) and physical (worldly) levels, with an analogous distinction
between competitive self-assertion and co-operative self-assertion on both
soulful (diabolic) and physical (worldly) levels. War is basically competitive self-assertion
within the collective context, whereas sport, by contrast, is predominantly
co-operative self-assertion (team work, mutual respect, shared skills, etc.)
within the collective context. Sex is
basically competitive self-transcendence within the individual context, whereas
dance is predominantly co-operative self-transcendence within the individual
context. Both pairs of antitheses are
inherently worldly, if on different terms - the first pair materialistic, and
hence extreme worldly, but the second pair realistic, and hence middle
worldly. Of course, competitive
elements enter into the co-operative integrities and vice versa; for just as
war has a co-operative side - at any rate, between members of the same
army - so sport has a competitive one, now more, now less, according to the
contextual circumstances. (The average football match contains more passes than
tackles, a fact which testifies to its predominantly co-operative
essence.) Likewise, sex and dance are
partly interchangeable so far as the basic ratios of competition to
co-operation are concerned, though, as a rule, there will be more competition
in sex than in dance and, conversely, more co-operation in dance than in sex,
always bearing in mind our fundamental distinction between the reactive and the
attractive, negativity and positivity, which
corresponds to the terms under discussion.
47. Now what applies to the worldly dichotomies
applies just as much to the diabolic and divine dichotomies above, where
self-transcendence and self-assertion are both competitive and co-operative,
depending on the level and type of divine or diabolic equations, whether alpha
or omega. The equation of competitive,
or negative, self-transcendence with the Father would be no less valid than the
equation of co-operative, or positive, self-transcendence with the Holy
Spirit. Taking the subconscious and the superconscious as our psychic parallels to the divine
poles, we may characterize dreaming as a manifestation of competitive
self-transcendence ... in contrast to, say, LSD tripping as a manifestation of
co-operative self-transcendence.
Similarly, the equation of competitive self-assertion with Satan would
be no less valid than the equation of co-operative self-assertion with the
Antichrist. And if we extrapolate
old-brain and new-brain options as parallels to the diabolic poles, we may
characterize old-brain activity, whether emotional or wilful, as a
manifestation of competitive self-assertion ... in contrast to new-brain
activity, whether intellectual or wilful, as a manifestation of co-operative
self-assertion. Both are of course
soulful rather than spiritual, which is to say heat rather than light.
48. However, it would be wrong to suppose, in too
Koestlerian a fashion, that the old brain is entirely
emotional and the new brain entirely intellectual; for in point of fact
emotions stretch from the one to the other, as of course does the
intellect. It is rather that old-brain
emotions will generally be more negative, and therefore aggressive, than those
of the new brain ... on account of the greater preponderance of protons over
electrons in that brain, whereas new-brain emotions will generally be more
positive, or integrative, on account of the preponderating electron bias in the
overall atomicity of the new brain, a brain which stands in a kind of
atomically antithetical relationship to the old one - the lower, or
alpha-stemming, brain. Thus whereas
old-brain emotions are likely to be competitive, new-brain emotions will be
co-operative, even though equally self-assertive. Taking awareness, emotions, and intellect as
the three major factors or experiences of the psyche, we should ascribe a wavicle status to awareness, a particle status to emotions,
and a kind of atomic status to intellect, which comes somewhere in between -
almost as a cross, or compromise, between awareness and emotion. Yet we must not forget that just as emotions
and intellect stretch from the old brain to the new brain, so does awareness,
since we can distinguish between subconscious alpha-stemming awareness, as in
dreams, and superconscious omega-oriented awareness,
as in meditation. Whether the awareness
in question be truly divine or a by-product of the diabolic ... will depend on
the type of brain any given person has.
For we have already established that not all brains are equal, and that
while some are akin to extrapolations from the central star of the Galaxy,
others seem to have been predominantly extrapolated from the sun, being to all
intents and purposes more emotional than mindful or, which amounts to the same thing, more heat than
light. An omega transvaluation
within the framework of evolutionary progress does not alter the relativity of
this basic polarity; for divine and diabolic spectra are just as distinct on a superconscious/new-brain basis as on a
subconscious/old-brain one. Spirit and
soul remain parallel despite relative fusings or overlappings, the 'mind' person and the 'brain' person are
not interchangeable but two opposite types - artist and scientist, divine and
diabolic, wavicle and particle, whether negatively or
positively, competitively or co-operatively, biased towards protons or towards
electrons.
49. And yet, if Koestler is wrong to divide the old and new brains too
glibly between emotion and intellect, it could be claimed that my own division
between divine mind and diabolic brain is less than wholly right. Since we have agreed that awareness and
emotions are the twin poles of the head conceived on a sort of vertical rather
than horizontal basis, and that intellect comes somewhere in between, it seems
somehow better to distinguish between mindful and emotional people on a
divine/diabolic basis, and to conceive of intellectual, or brainy, people as
worldly or, at any rate, an amalgam of the two.
I say this because my long familiarity with Koestler's
fascinating tripartite distinctions between humour, science, and art has
suddenly thrust itself upon me, making me freshly conscious of a parallel
between humour and emotions, science and intellect, and art and awareness, with
electron-particle, atomic-electron, and electron-wavicle
overtones - at least in relation to an omega orientation (seeing that
alpha-stemming 'humour' would be rather black and possibly more aligned with a
scowl-producing phenomenon than with one inducing smiles!).
50. Koestler
distinguishes in a variety of books, not least The Act of Creation,
between what he calls the 'Haha!' reaction, the
'Aha!' reaction, and the 'Ah ...' reaction, alleging connections with humour,
science, and art respectively. Now if we
examine these reactions in the light of my own atomic parallels, we shall find
that the 'Haha!' reaction, being absolutist and
particle suggesting, connotes with an electron-particle absolutism; the 'Aha!'
reaction, being relative and therefore atomic suggesting, connotes with an
atomic-electron relativity; and the 'Ah ...' reaction, being absolutist and wavicle suggesting, connotes with an electron-wavicle absolutism.
Thus instead of having a horizontal progression, as in Koestler, from 'Haha!' to 'Ah
...' via 'Aha!', the latter of which is manifestly a combination of the other
two, we would have a vertical arrangement with 'Ah ...' at the top, 'Aha!' in
the middle, and 'Haha!' at the bottom - the 'Ah ...'
reaction co-operatively self-transcending, the 'Aha!' reaction both
self-transcending and self-assertive on co-operative terms, and, finally, the 'Haha!' reaction co-operatively self-assertive. Thus whereas the 'Ah ...' reaction would
pertain to the superconscious region of the psyche as
the awareness aspect of the new brain and be inherently subjective, the 'Haha!' reaction would correspond, by contrast, to the
emotional aspect of the new brain and be inherently objective. The 'Aha!' reaction, on the other hand, would
correspond to the intellectual aspect of the new brain and be both subjective
and objective in possibly equal measure.
