101. Beyond this upper bodily level, however, we can
distinguish between the necessarily more evolved 'head men' on the one hand,
and 'hair men' on the other - the former attaching especial importance to a
woman's face, and the latter just as much importance to the shape, colour,
length, and texture of her hair. In the
one case, a particle-suggesting materialistic bias commensurate with a Communist
disposition; in the other case, a wavicle-suggesting
idealistic bias commensurate with a Fascist disposition. Brain and mind distinctions lurking in the
background, as it were, of the face/hair dichotomy. Of course, face and hair can also figure prominently
in the more alpha-stemming assessments of female beauty, the face complementing
the backside evaluation and the hair complementary to the leg evaluation,
though not, however, on the same terms or even to the same degree. A beautiful face would count for more in the
alpha-stemming autocratic evaluation than in the communistic evaluation, which,
by contrast, would find beauty unacceptable.
Similarly, a very long ponytail would count for less in a fascistic evaluation
than in a Catholic one, where length would be of the essence. Indeed, such a ponytail would be totally
unacceptable to a man of Fascist disposition, who would be keen to distinguish
between traditional long or medium-length ponytails and (from his viewpoint)
contemporary short ponytails, which, in contrast to the aforementioned, stem
from the crown of the head rather than from the back of it - thereby attesting
to a transcendent bias. One might cite
as analogous the distinction between (traditional) umbrellas, or brollies, and
(revolutionary) collapsibles - the former akin to
long/medium-length ponytails, and the latter to contemporary short ones.
102. Whereas a vitamin tablet corresponds to a
particle-suggesting Communist equivalent, a vitamin capsule corresponds, by
dint of its wavicle-suggesting length, to a Fascist
equivalent, bearing in mind the parallel with round rolls and finger rolls
respectively - materialistic and idealistic alternatives on the People's
theocratic levels.
103. Shoes - boots - sneakers: world - Devil - God distinctions,
with democratic, communistic, and fascistic implications. Sneakers are really a kind of antithetical
equivalent to grand-bourgeois/catholic spats, those striped shoes.
104. In Isaiah Berlin's distinction between the
hedgehog and the fox - the hedgehog knowing one big thing, i.e. how to curl up
when under attack, and the fox lots of little things, i.e. how to stalk prey,
avoid detection, wait patiently, etc. - we have a mind/brain dichotomy between
the divine and the diabolic life-principles ... as relative to wavicle cohesion and to particle apartness, homogeneity and
heterogeneity. The hedgehog, one
imagines, would take a gradualist view of evolution, the fox a revolutionary
one. The hedgehog would prefer to view
civilized evolution in terms of a continuum, the fox ... in terms of separate
civilizations in competitive succession.
Both views, of course, would be equally correct, though not equally
applicable to every part of the world.
One fancies that the hedgehog's would have more
applicability to
105. As foolish to call a
tree's blossom weak or useless because it is not strong or useful, like an
apple, as to call an apple ugly because it is not beautiful, like blossom. One can only apply attributes to a thing in
terms of what it is or should be, not in terms of what something else is or
should be. Blossom can no more be judged
according to the standards applicable to fruit ... than fruit according to the
standards applicable to blossom. Blossom
may be beautiful or ugly, but it can never be weak. Similarly, fruit may be hard or soft, useful
or useless, but it can never be ugly.
106. A third-rate artist is not an anti-artist. On the contrary, he is a poor genuine
artist. An anti-artist, by contrast, is
simply a bogus artist or, put more bluntly, no artist at all. He is a materialist rather than an idealist.
107. Theory of Irish party-political correlations
within the democratic and theocratic frameworks: right-wing democratic Fianna Fàil; extreme right-wing
democratic Sinn Fein; extreme left-wing theocratic 'Blue-Shirt' Fascism;
left-wing democratic Labour Party; extreme left-wing democratic Socialist Party;
extreme right-wing theocratic Communist Party.
Fine Gael are of course a centre democratic
party.
108. So one has a nationalist party, viz. Fianna Fàil; a liberal party,
viz. Fine Gael; and a democratic socialist party, viz. the Labour Party, within
the parliamentary framework, with extra-parliamentary extreme democratic
parties like Sinn Fein and the Socialists outside and beyond it. One thing remains clear: Sinn Fein are a Nazi equivalent, an extreme nationalist party with a
socialist bias. They tail-end
the democratic framework opposite - and opposed to - the Socialists. More a teutonic
than a latin organization, they would constitute a
socialistic opposition to the Catholic Church in pursuance of hard-line
republican ideals. Their defence of Catholics
is largely if not solely motivated by political considerations. Consequently a Nazi/Fascist distinction has
traditionally existed between Sinn Fein and the 'Blue Shirts', that
army-inspired organization which, under the leadership of General O'Duffy, formed a parallel with Italian and Spanish Fascism
in defence of Catholicism against Socialist and/or Communist barbarism. Now although the 'Blue Shirts' have long
ceased to parade, we need be under no doubt that something analogous would
rise-up to defend the Faith from atheistic opposition ... should Ireland be
confronted by a strong republican threat at any future time. That being unlikely, there of course remains
the need for and historical inevitability of Social Transcendentalism, which,
unlike Fascism, is less concerned with defence of the Catholic Church from
barbarous antagonists than with expansion of what is potentially, if not
actually at this point in time, the True World Religion (of an unequivocally
transcendental aspiration) on a supra-national basis throughout those parts of
the world considered ripe for the setting-up, under Messianic auspices, of the
'Kingdom of Heaven', i.e. the Social Transcendentalist Centres in which the
People would be religiously sovereign.
This is what lies beyond Fascism.
109. Sense in which foam earplugs are Fascist and/or
Social Transcendentalist, whereas wax earplugs are Communist and/or
Transcendental Socialist, depending, in each case, on their stylistic and
commercial presentation. Doubtless there
is something idealistic, because synthetic, about foam, whereas wax suggests a
materialistic status by dint of its comparative weight and dense opacity.
110. Distinctions between those who predominantly
comprehend and relate to life through their ears, and those, by contrast, who
predominantly comprehend or relate to it through their eyes - a distinction
implying essential and apparent alternatives comparable, I would contend, with
masculine and feminine biases respectively.
Yet, of course, there must also be those who comprehend and relate to
life through both senses equally, which would suggest a middle-ground stance
commensurate with the world, rather than with either divine or diabolic
extremes. Realism as
opposed to aurally-biased idealism or optically-biased materialism. Generally speaking, musicians comprehend and
relate to life profoundly, which is to say, through their ears, whereas artists
(painters) comprehend and relate to it superficially, which is to say, through
their eyes. Essence
and appearance - divine and diabolic.
111. Individualism verses collectivism, the part
verses the whole, the separate verses the unitary, the Many verses the One: in
all such cases, a diabolic/divine antithesis which runs through life whilst
antitheses prevail. A society which puts
the emphasis on collectivism, the whole, unity, etc., is biased towards the
Divine. A society, by contrast, which
puts the emphasis on individualism, the part, the separate, etc., is biased
towards the Diabolic. In
the first instance, theocratic; in the second instance, autocratic. Which leaves those societies that, given to
worldly dualism, strive to maintain a balance between individualism and
collectivism, the part and the whole, etc., and are accordingly democratic. Traditionally, the first two types of society
have been characterized by papal and monarchic distinctions, while the third is
parliamentary. In
112. An approximate correlation of eggs, or their
mode of presentation, with what I perceive to be their political and/or
religious parallels would, I think, run as follows: Royalist poached eggs;
Catholic and/or High Tory scrambled eggs; Liberal large medium-boiled eggs;
radical Conservative large soft-boiled eggs; petty-bourgeois Democratic
Socialist large hard-boiled eggs; petty-bourgeois Socialist small hard-boiled
eggs; petty-bourgeois Nazi small soft-boiled eggs; petty-bourgeois Liberal
Democratic small medium-boiled eggs; proletarian Liberal Democratic plain
omelettes; proletarian Democratic Socialist large (preferably two) hard-fried
eggs; proletarian Socialist small (preferably one) hard-fried eggs; proletarian
Nazi soft-fried egg; Fascist ham omelette; Social Transcendentalist sliced-ham
omelette; Communist mushroom omelette; Transcendental Socialist
chopped-mushroom omelette; Ecological cheese omelette.
113. Thus, broadly speaking,
one can define boiled eggs as parliamentary, fried eggs as socialist, and
omelettes as theocratic.
Bourgeois eggs tend to be boiled, People's eggs fried, whilst
aristocratic and grand-bourgeois eggs are either poached or scrambled. In terms of evolutionary distinctions, there
is as wide a gap between poached eggs and omelettes as between, say, jacket
potatoes and packet mash. Alpha and
omega of the egg!
114. A few idealistic/materialistic alternatives,
whether democratic or theocratic: braces (vertical) and belts (horizontal); doner kebabs (slices of meat) and shish kebabs (chunks of
meat); spaghetti bolognaise (long strips of pasta) and macaroni bolognaise
(small rings of pasta).
115. As the meat in a kebab is relatively
naturalistic (unlike that of a burger), it seems feasible to categorize kebabs
as democratic rather than theocratic phenomena, and to distinguish between the
large and small alternatives on the basis of two degrees of petty-bourgeois
absolutism, i.e. moderate and extreme, with left- and right-wing distinctions
between shish and doner. Thus Democratic Socialist
large shish and pure Socialist small shish on the one hand, but radical
Conservative large doner and Nazi small doner on the other hand. In the first case, a
particle-suggesting materialism. In the second case, a wavicle-suggesting
idealism. Chunks
and slivers.
116. The more evolved and
idealistic things become, the greater the degree of centro-complexification. Conversely, the more devolved and
materialistic they become, the greater the degree of decentralization. 'Things fall apart; the centre cannot hold;
mere anarchy is loosed upon the world' ... as Yeats wrote in The Second
Coming.
117. Examples of centro-complexification
in the English language include 'I'm' instead of 'I am', 'it's' instead of 'it
is', 'you're' instead of 'you are', 'I've' instead of 'I have', and 'they're'
instead of 'they are'. In all such
examples the relative is transcended in the absolute, the two become one, and
thus bourgeois atomic dualism is superseded by a kind of
petty-bourgeois/proletarian post-atomic monism.
'Thanks' instead of 'thank you', 'bye' instead of 'goodbye', 'hi'
instead of 'hello' ... are further examples of this centro-complexifying
tendency, as, of course, are such American contractions as 'gonna'
instead of 'going to', 'wanna' instead of 'want to',
'gotta' instead of 'got to', not to mention the
omission of the last letter from words such as 'going', 'doing', 'feeling',
'thinking', and 'sleeping', which has the effect of contracting them towards
the first syllable, making for a more absolutist or, at any rate, less
relativistic result.
118. A group, be it rock or jazz or a combination of
both, which gives live performances in which the musicians are positioned as
close together as possible on the stage ... is more evolved and idealistic in
this respect than one in which, by contrast, the musicians are spread-out and
thus separated by wide gaps. Closeness
reflects centro-complexification, distance ...
decentralization. The former is more
appropriate to jazz, the latter to rock, particularly hard rock, which
corresponds to a Socialist purism and is accordingly an extreme left-wing
democratic norm ... commensurate with the most radical decentralization. Photos of the heavy rock band Iron Maiden in
concert from their Live After Death
album indicate an arrangement in which the five musicians are generally
spread-out on a wide and deep stage - something truly applicable, one feels, to
their type of music. In contrast, photos
accompanying the Yes live double Yesshows
indicate a highly-centralized arrangement in which the five musicians are
grouped closely together on a revolving stage, one specifically suited, in its
curvilinear idealism, to either a Social Transcendentalist or a Transcendental
Socialist equivalent, i.e. to either rock-jazz or jazz-rock. In my view, Yes are
jazz-rock and therefore entitled to such a centralized stage arrangement.
119. The diabolic is centrifugal, the divine
centripetal. Diabolic light radiates
outwards, divine light is turned in upon itself. Extroversion is a diabolic attribute,
introversion a divine one. And this
remains the case whatever the degree or type of diabolic/divine dichotomy. Thus whether on the level
of the old brain or the new one, the subconscious or the superconscious. For extroverts are generally creatures of the
brain, introverts, by contrast, creatures of the mind. There is an introvert in every extrovert, an
extrovert in every introvert. Not to
mention different degrees of brain and mind in every person.
120. Intuition stands to the old brain as dreaming
to the subconscious: it is the essential attribute of old-brain activity, a
kind of basic or primitive objectivity.
By contrast, ratiocination is a new-brain activity, a relatively
artificial activity which tends to exclude intuition the more developed and
advanced the reasoning capacity of the individual. For just as a republican president and an
autocratic monarch cannot co-exist within the same society or type of
civilization, so there is little place for intuition in a head radically
disposed to ratiocination - at least in theory; for even the most evolved human
head has an old brain in practice and will be subject to intuitive intrusions
from time to time, intrusions which the recipient will doubtless come to
distrust, if not despise, deeming such naturalistic objectivity incompatible
with the artificial requirements of a republican age, an age of rational
objectivity. For in relation to
intuition, ratiocination costs a great deal of mental effort, radiating out,
like all objectivity, from the centre to the periphery, or from the individual
to society and phenomena in general, a fact which testifies to a diabolic
disposition, even if one on a higher, more evolved level than intuition, that
truly Satanic attribute. Yet just as the
brain has its objectivity, so the mind has its subjectivity, whether on the
alpha-stemming level of dreams or on the omega-oriented level of trips, the
latter of which would constitute an antithetical equivalent of the former -
artificial and static as opposed to natural and active, a subjectivity of the superconscious rather than of the subconscious, a higher
and altogether more evolved manifestation of the Divine, an intimation of Holy
Ghost rather than an extrapolation from the Father. However, such superconscious
subjectivity is more an ideal for the future than a reality of the present,
since the present century is by and large a continuation of republican
precedent, with a new-brain bias for ratiocination and materialism in general,
an age deriving from the 'Age of Reason' rather than intimating of the Centrist
'Kingdom of Heaven' to come; although alternative societies and sporadic
intimations of such an ideal do indeed occur, in which spiritual subjectivity,
or the superconscious mind's self-contemplation, is
the divinely-biased raison d'être, the individual turned-in upon himself or,
rather, his self in collective spiritual harmony with fellow seekers after
realized truth - a phenomenon less pervasive in Britain than in the USA, though
still far from the official norm even there.
In fact, such subjectivity is pretty much against the natural grain of
England, which, despite occasional appearances to the contrary, is still very
much an objective, giving, centrifugal nation, a nation with a materialistic
bias, the brain counting for more than the mind, as its imperialistic record as
forger of the largest empire the world has ever known adequately attests. Such radically centrifugal activity cannot be
achieved by a nation given, like the Irish, to subjectivity, and it is no
surprise that the Irish were either forced to emigrate to foreign lands by
adverse circumstances largely created by the British or were literally
transported to such lands, particularly Australia and New Zealand, by their
hereditary oppressors, whose materialistic bias was well-suited to such
centrifugal undertakings. For, unlike
the British, the Irish are an intensely subjective, centripetal, taking people,
for whom divine criteria are ever the guiding ideal, though less,
traditionally, on the level of the superconscious
than on that of the subconscious.
Consequently, in Ireland religious subjectivity will be given more encouragement
and meet with greater tolerance than ever it would in England, where
materialistic criteria take precedence, both traditionally and currently, and
this in spite of the withering of Empire.
Doubtless, in time, such a situation will cease to apply, but not before
considerable change has come to
121. Rock festivals are foci of alternative Britain,
the Britain which, despite considerable achievements in the arts, has long tended
to exist as the tail-side of a coin whose scientific, military, and
imperialistic head comes first, that is to say is officially granted the place
of honour and upheld at the expense, if necessary, of cultural and spiritual
matters - a situation which in large degree reflects the traditional
Anglo-Saxon domination of Celts and consequent British bias towards
materialism. For it is no small secret
that alternative
122. Unlike indoor
concerts, outdoor festivals allow for gatherings in excess of fifty thousand to
form and partake of cultural enrichment ... mainly of course through
music. Gatherings in excess of a hundred
thousand are not unheard of, and it cannot be denied that the greater the
number of persons gathered together at any given festival, the greater, by a
corresponding degree, is the spiritual achievement, an achievement comprising a
vast number of persons simultaneously engrossed in the musical outpourings of a
handful of bands, and thereby establishing, on earth, a crude approximation to
the heavenly Beyond ... where spiritual unity would be so total as to be
completely indivisible - indeed, globular in character. Does it not therefore seem that intimations
of such ultimate spiritual unity are to be found at the larger and more
successful festivals? An alternative
society, well away from bourgeois worldly society and equivalent to the Centre,
a kind of embryonic and unofficial Centre, which is the final form society will
take as the 'Kingdom of Heaven' is established on earth by the Second Coming in
the name of the Holy Spirit, and Transcendentalism accordingly becomes the
divinely-ordained norm, a norm destined to culminate in definitive Heaven. For it cannot be denied
that festivals tend to be supernaturally-biased phenomena ... with electric
music and, as often as not, the availability of synthetic drugs. Contrary to what appearances might at first
suggest, they are not invariably neo-pagan or naturalistic phenomena with a
back-to-nature ethos. Even if they
express a revolt against the city, it doesn't automatically follow that nature
is perceived as the only viable alternative.
On the contrary, one can be against the modern city, with its vast
horizontal sprawl, from a supernatural point-of-view, which would approximate
to the Centre and a rather more idealistic preference for vertically-biased
architecture, signifying a kind of Fascist/Communist distinction between
supernatural (Messianic) criteria and antinatural (Antichristic) criteria.
The rejection of contemporary urban life may accordingly take the form
of an opposition to what is perceived to be a socialistic, spirit-denying trend
by people whose innate disposition is towards the ideal, and who therefore feel
obliged to live outside the existing urban norms. Consequently they assume, or are obliged to
lead, a convoy-like quasi-gypsy existence in order to keep together, although
in reality they are less gypsies than ramshackle hippies, unofficial and
informal manifestations of the future spiritually-biased alternative society
... to the existing Capitalist and Socialist ones. Of course, not all those who attend festivals
are hippies, in the above-mentioned sense.
The great majority are urban-dwellers of one sort or another, often
students and workers whose temperamental and cultural affiliations with the
hippies (a dubious term but one I shall persist in using) qualify them to be
regarded as freaks, i.e. a sort of less militant and more conventional hippy
or, as some would argue, middle-class hippies.
However that may be, such people attend festivals because they provide a
welcome relief from the city and permit of a few days relatively uninterrupted
music at a time of year when it should be a pleasure to sit in the open amid
tens of thousands of fellow music-lovers and lead a comparatively carefree
existence ... miles away from industrial and urban constraints. In short, festivals constitute a kind of
alternative holiday which, providing the weather stays warm and dry, can only
benefit those for whom Bognor or Butlins would be
equally taboo. But just as not all
festival-goers are hippies, so it should be apparent that not all hippies are
festival-goers or, rather, that some convoy-type people are less hippies than
gypsies, new-age or whatever, who prefer life on the road and/or in the field
to a settled, sheltered life such as the majority of people, hippies or
otherwise, tend to lead. In general, it
could be argued that such people have a nature-loving mentality and a religious
orientation more cosmic and occult than transcendent and divine; that they
would relate more to the Creator than to the Holy Ghost, and are accordingly of
a neo-pagan disposition ... sympathetic towards ancient religions like
Druidism. My own view is that whilst
open-society toleration of primitivism and naturalism permits such people their
way, the coming closed society, particularly in its Centrist or overly
transcendentalist manifestation, would not do so, since opposed to those very
allegiances which indicate an alpha-stemming rather than an omega-aspiring
disposition. Social Transcendentalism
would only accept those who were in effect transcendentally minded, whose
adherence to alternative lifestyles was genuinely founded upon a supernatural
bent and concomitant desire for a divinely-oriented alternative society. Certainly, the others could not expect
salvation, least of all in
123. Avant-garde rock as a communistic Nazi
equivalent; avant-garde jazz (including semi-electric jazz) as a fascistic Nazi
equivalent. Politically
speaking, a distinction between Sinn Fein and the (British) National Front,
with, however, proletarian implications in each case.
124. Possible Fascist/Social Transcendentalist
distinction between standard-sized cassettes and micro-cassettes, paralleling
the distinction between streamlined scooters and the smaller
Japanese-manufactured plain scooters currently in vogue. Also possible Communist/Transcendental
Socialist distinction between (large) singles and compact discs, paralleling
the distinction between single-seater plain
motorbikes and single-seater streamlined motorbikes.
125. Hair combed back from the brow minus a parting
would suggest a Fascist equivalent. Hair
combed forward over the brow minus a parting would suggest, by contrast, a
Communist equivalent.
126. There also exists a kind
of Fascist/Communist distinction between clip-on braces and slender leather
belts, as between the vertical and the horizontal, idealism and materialism.
127. Diabolic and divine distinctions between
predominantly extrovert, centrifugal, giving people ... and predominantly
introvert, centripetal, taking people, with other people - probably the
majority - coming somewhere in-between as a kind of worldly compromise between
extroversion and introversion, centrifugal and centripetal, give and take,
science and religion. Generally
speaking, the Irish are more take than give, the English more give than take,
and the 'British' ... somewhere in-between the two categories.
128. Considered on a centripetal/centrifugal basis,
it is difficult not to equate near-sighted people with a centripetal and,
hence, divine bias and far-sighted people, by contrast, with a centrifugal and,
hence, diabolic bias, while normal-sighted people, who generally constitute the
majority, may be equated with a worldly compromise between the two
extremes. Thus
God-Devil-world, according to the nature of one's sight. Of course, my use of the terms near-sighted
and far-sighted reflects a post-worldly objective evaluation, treating each on
their own merits rather than from a worldly middle-ground viewpoint which, in
the use of descriptions like short-sighted and long-sighted, could be said to
reflect critically upon those whose eyes are so constituted as to be less than
normal or more than normal, as the case may be.
And yet, if a correlation could be established between near-sightedness
(myopia) and introversion on the one hand ... and far-sightedness (hyperopia) and extroversion on the other, we would have a
psychological explanation for the immense variations in sight between people
which would reinforce and, indeed, confirm my notion that there is more to such
variations than at first meets the eye!
For surely the fact that so many great writers, this century, have been
dependent on spectacles to 'correct' their vision owes more to innate
psychological predilections than to material factors impinging upon them from
without ... such as deterioration of eyesight through extensive reading and
writing. Can one not inherit either
near- or far-sightedness from one's parents, one or both of whom could have
been similarly constituted, and as a result, moreover, of psychological and
intellectual motivations or origins?
Personally, I should not be surprised if the great majority of
spectacle-wearing writers were found to be or to have been near-sighted. Nor would it surprise me to learn that
spectacle-wearing 'Reds' of one persuasion or another (Socialist/Communist)
were more often than not far-sighted.
After all, Communism is more diabolic than divine, and far-sightedness
is certainly a phenomenon which, in my estimation, should be correlated with
centrifugal and extrovert tendencies of one degree or another, rather than with
their converse. Thus the 'redder' the
Communist, the more far-sighted we may suppose him to have been. Was Marx far-sighted? Or Trotsky? It would be more than mere coincidence, I am
sure, if the extraordinary increase in 'sight defects' of a near- or a
far-sighted character, these past hundred or so years, was seen to parallel the
growth of post-worldly ideological distinctions to a degree which suggested a
connection between 'defective sight' and ideological radicalism. For isn't it true that more people are
dependent on spectacles or other corrective lenses these days than ever
before? And wouldn't it be false to
attribute this fact solely to eye-abuse on the part of the great majority of
such people, whether through reading, writing, watching TV, or whatever,
particularly in an age of extensive artificial lighting? Or could there be some connection between
such common 'sight defects' and electric light?
If so, then why isn't everybody affected one way or another by it? No, I am convinced that such 'sight defects'
are largely if not entirely of psychological origin, and that temperamental and
other mental factors combine to condition or modify the field of vision. A person with a strongly centripetal bias is
more likely to be near-sighted than either perfect-sighted or far-sighted, just
as, from the converse point-of-view, a person with a strongly centrifugal bias
is more likely to be far-sighted than anything else. God and Devil distinctions
beyond the world.
129. Yet the world insists, here as in other
contexts, on bringing everybody or, at any rate, as many persons as possible
into line with itself, and accordingly obliges both the near- and far-sighted
to wear 'corrective' lenses which will approximate their visions to the common
norm of 'perfect vision'. For the world
cannot abide divine and/or diabolic deviations from its own atomic integrity,
and accordingly insists that as many people as possible behave or think in a
manner compatible with worldly criteria.
There is no doubt that, for a near- or a far-sighted person, spectacles
are necessary to get about and conform to the world, whether in terms of
crossing the street or reading the newspaper.
Whether they or, indeed, contact lenses would be as necessary to a
person high on LSD is another matter! Though it is unlikely that any such 'acid tripping' could legally
take place within the context of the world. Only, by contrast, within the more radical
context of post-worldly divinity, i.e. Messiah-inspired Transcendentalism, and
then with greater regard to the near-sighted, one imagines, than to their
far-sighted counterparts who, if my contentions have any bearing on truth,
would be better suited to a post-worldly diabolic context in which they sat,
minus 'corrective' lenses, a good few yards from their cartoon-showing
portables and had the artificially-reproduced external visionary experience in
focus, or so one imagines!
130. It could well transpire that, in the future
divine/diabolic societies, those who are 'normal-sighted' would be obliged to
wear if not corrective lenses inducing either near- or far-sightedness ... as
the case may be, then shades or contact lenses, in order to counter or inhibit
worldly pursuits, whereas both the inherently near- and far-sighted would not,
as at present, feel under any obligation to go against their optical grains, so
to speak, but would be free to please themselves or, at any rate, regard their
innate optical disposition as relative to their respective closed
societies. However, it could also
transpire that within the divine closed-society context, the far-sighted would
also be obliged to wear shades or, more probably, dark-tinted contacts in order
to come more within the divine orbit, whether with regard to tripping,
meditating, listening to supermusic, or
whatever. One thing I am confident
about is that, in the future, shades and/or contact shades won't be so much
optional as obligatory, particularly for people venturing outdoors or in any
way exposed to natural light. For the more the inner light is cultivated, the less acquiescence
there can be in the outer light.
The supernatural supersedes, and excludes, the subnatural.
131. The more the electron side of life is
cultivated, the less toleration there can be for its proton side. Evolution demands the expansion of the former
and the contraction of the latter.
132. Some famous twentieth-century bespectacled
authors: André Gide, Hermann Hesse,
Henry Miller, Jean-Paul Sartre, Wyndham Lewis, W.B. Yeats, Aldous
Huxley, James Joyce, Arthur Koestler, Colin Wilson.
133. Distinction between Fascist 'vertical' hoovers and Communist 'horizontal' hoovers
- the former idealistic in character, the latter materialistic. Two post-worldly approaches
to cleaning carpets.
134. Proton-particle hate-work of the Kingdom;
proton-wavicle love-work of the Church;
electron-particle hate-play of the State; electron-wavicle
love-play of the Centre. Manual labour, creative intellectual work; competitive sport,
creative cultural play. Open
societies tend to oscillate between love-work and hate-play; closed societies,
by contrast, tend to favour either hate-play or love-play, depending on their
ideological bias (though, in point of fact, love-play is more a hope of the
future than a contemporary norm - certainly in Socialist states).
135. Curious how people who dress and/or live in a
progressive way, with recourse to truly radical and ideologically superior
phenomena, are often regarded as 'common' by those of a more conventional,
conservative, and traditional cast, particularly since the latter tend to
considerably outnumber the former and are evidently somewhat lacking in
intelligence and perspicacity to be content to carry-on in the same old
open-society moulds year after year. As
usual, the mediocre majority would seem to be guilty of slanderously
denigrating the more insightful and ideologically-evolved minority! A commonplace situation
within worldly, democratic types of society.
136. Inevitably, the more evolved, insightful,
intelligent members of the human race are champions of theocracy against
democracy, the absolute against the relative, the Holy Ghost against worldly
Christianity, leaderism against representation, the
electron as opposed to the neutron and/or atom (with its proton roots).
137. When there are no longer causes and effects but
causative effects and effective causes - God and Devil beyond the world.
138. Unfortunate tendency people have to identify
one with the effect rather than the cause.
139. It could be argued that, historically speaking,
there exists a parallel between French imperialism in Algeria and British
imperialism in Ireland, each kind of imperialism equally objectionable to their
respective victims. And yet, unlike the
British, the French are co-religionists of the Irish and, unlike the Irish,
Algerians are Islamic, like most Arabs.
Which fact gives rise to an interesting question: namely, how would a
Catholic Irishman regard or have regarded French imperialism in
140. Whether we like it or not, imperialism is an
historical inevitability, pertinent to a given epoch in time and especially
relevant to the world. To a certain
extent all peoples are imperialistically minded while that epoch prevails,
though only the strongest achieve the necessary freedom to carry out their
imperialistic pursuits. And yet, even
so, there are nations and peoples more inherently disposed to imperialism, because
more centrifugal and materially minded.
Moreover, one should distinguish between imperialism with an economic or
political bias, and imperialism with a cultural or religious bias. For there are degrees and
types of imperialism, no less than degrees and types of nations.
141. For me, a nation must
be composed of two or more different tribes who are perforce blended and
absorbed into the nation, which is accordingly different from and historically
above tribalism. A variety of similar
tribes gathered together would not, in my opinion, constitute a nation. Or, rather, it would be a somewhat poor and
basic kind of nation. All great nations
in part derive their greatness from the blend and absorption of heterogeneous
tribes. It wasn't the so-called Red
Indians, or Native Americans, who made
142. Once the 'Kingdom of Heaven' is established on
firmly Social Transcendentalist lines, the old geographical divisions -
provinces, counties, towns, villages, etc. - would disappear, i.e. be consigned
to the rubbish heap of history, as new arrangements were created to defy
naturalistic or historical associations and testify, instead, to greater unity
and uniformity - in short, to a transcendent New Order. Thus in Ireland the four provinces of Leinster, Munster, Connaught, and
Ulster would be superseded by arrangements to the effect of, say, One Zone, Two
Zone, Three Zone, and Four Zone, whilst individual towns and villages would be
superseded by centres, each centre bearing a different number (such as Centre
1, Centre 2, Centre 3, etc.) with the principal town/city of any given zone
called a supercentre.
Hence Supercentre One Zone
or Supercentre Three Zone ... instead of the
traditional designation of capital.
143. Within the British democratic framework, it can
be contended that the Tories are the party of big business and the higher
professions; the Liberals the party of small business and the lower
professions; the Liberal Democrats the party of skilled blue-collar workers and
white-collar workers; and Labour the party of unskilled blue-collar workers and
non-white-collar workers generally, i.e. miners, artisans, building labourers,
road-sweepers, taxi drivers, etc. Thus
the Conservatives and the Liberals will be in competition for the majority
middle-class vote, while the Liberal Democrats and the Democratic Socialists
will compete for the majority working-class vote. Certainly white-collar workers will find
themselves 'pig in the middle' between the antithetical antagonisms of
managerial Toryism and blue-collar Labourism without being strictly middle class - a paradox
of British democracy! Of course, it is
fashionable in Marxist circles to regard white-collar workers as lower
middle-class, but I fancy that this is more a consequence of materialism and
decadence than an objectively valid evaluation.
Admittedly, there are lower
middle-class types who work in offices, whether as secretaries or clerical
officers, but the great majority of office workers are white-collar
proletarians with few qualifications and absolutely no pretensions to
middle-class suburbia. In fact, many of
them wear jeans, tee-shirts, sneakers, zippers, etc., and are anything but
middle class in appearance, never mind looks or speech! And, doubtless, some of them have brothers or
sisters who work in factories. So are
they lower middle-class in relation to their factory-working kith-and-kin,
including parents? No way! I defy anyone to make out a case to the
contrary! Only a degenerate materialist
with a concept of the working class that focuses on the
lowest-common-denominator ... of blue-collar proletarianism
would leave the higher, idealistic strata of the working class out of account
in his Marxian fixation on a materialistic 'classless' society achieved through
violent revolution - a policy that, whilst it may be appropriate in some
countries, cannot be accorded universal validity. Besides, even in a Communist state, the
white-collar workers still have to be accommodated; you cannot liquidate them
on the premise that they are a middle-class thorn in the side of working-class
solidarity or classlessness: they are millions strong and absolutely crucial to
the proper functioning of an advanced industrial society. Certainly, the
144. Strictly speaking, a Fascist/Communist
distinction in social activity should be conceived in terms of cultural play
and manual work. For Social
Transcendentalist and Transcendental Socialist purposes, however, the lesser
dichotomy between 'working play' and 'playing work' will suffice,
whatever interpretation one cares to put on each paradoxical term. For, certainly, there is a divine/diabolic
dichotomy between play and work! We
idealists should speak less of work and more of play, upholding the true play
of cultural enrichment. Players and workers - scooters and motorbikes, jazz and rock, table
games and athletics.
145. Most people tend to send cards and give
presents at Christmas, a fact which conforms to a realistic compromise between
idealism and materialism. However, a
small minority, corresponding to idealistic and materialistic extremes,
concentrate on either cards or presents.
Within the realistic context of Western civilization, I can conceive of a hard-line Protestant sending only cards, a genuine
Liberal sending and/or giving both cards and presents, and a hard-line
Socialist giving only presents. I say
nothing of Catholic and Communist extremes.
146. Thesis - antithesis - synthesis; God - Devil -
world, i.e. Father - Satan - nature. Synthesis - antithesis - thesis; world - Devil - God, i.e.
Protestant artificial world - Antichrist - Holy Ghost.
147. Idealistic and therefore divine fame; realistic
and therefore worldly wealth; materialistic and therefore diabolic power. The more a man desires fame, the less he can
have to do with power; and, conversely, the more a man has to do with power,
the less desire he can have for fame.
Fame and power tend to be mutually exclusive. Only wealth bridges the gap, a kind of
worldly compromise between idealistic and materialistic extremes. Power counts for more in an age of
materialism than either wealth or fame.
Wealth, whether naturalistic or artificial, counts for more in an age of
naturalism/realism than either power or fame.
Fame counts for more in an age of idealism than either wealth or
power. Some lives, particularly when
realistic, reflect a downward trend from fame to power via wealth; other lives,
especially when naturalistic, reflect an upward trend from power to fame via
wealth. Yet other lives are
characterized by the attainment of one or another of the three alternatives,
and can be judged accordingly.
148. Alpha-stemming objectivity verses
omega-aspiring subjectivity. The
apparent verses the essential, the centrifugal verses the centripetal, the feminine
verses the masculine, protons verses electrons, extroversion verses
introversion, beauty verses truth. Just
as the most feminine of women is the least subjective, so the most masculine of
men is the least objective. Ordinarily,
worldly men and women come somewhere in between. Thus whereas the alpha-stemming subhuman is
the most objective, the omega-aspiring superhuman is the most subjective. In contrast to the alpha Devil, the omega God
would be consummate subjectivity - the most centripetal and introverted of all
beings.
149. Materialistic
objectivity, naturalistic subjective-objectivity, realistic
objective-subjectivity, idealistic subjectivity; Kingdom, Church, State,
Centre; proton particles, proton wavicles, electron
particles, electron wavicles. The materialistic Kingdom
at one extreme and the idealistic Centre at the other. From alpha-stemming
objectivity to omega-aspiring subjectivity via a Church/State relativity.
150. If the male orgasm is rooted in evil and
therefore corresponds to 'Original Sin', it is because of its centrifugal
nature, which presupposes ejaculation.
It is an orgasm closer, in effect, to the Diabolic than to the Divine,
in contrast to the female orgasm, which is comparatively centripetal and,
hence, subjective.
