23-27/01/13

For me, music has always been higher than literature, as, from the opposite standpoint, art would be higher than sculpture. For art and music are the alpha and omega of the noumenal, or ethereal, arts, the arts of space and time, whereas literature and sculpture (to possibly oversimplify) are the alpha and omega of the phenomenal, or corporeal, arts, the arts of volume and mass. This means that whereas literature and music would be indicative of a gender polarity having church-hegemonic/state-subordinate (southwest to northeast points of the intercardinal compass) axial implications, art and sculpture, to take once again the hegemonic elements, would be indicative of a gender polarity having state-hegemonic/church-subordinate (northwest to southeast points of the intercardinal compass) axial implications. Such a polarity, in the one case, would be from chemistry to metaphysics, volume to time, whilst, in the other case, it would be from metachemistry to physics, space to mass, with, in the former instance, pseudo-physics and pseudo-metachemistry as the respective subordinate gender positions, equivalent to a polarity between pseudo-sculpture and pseudo-art, pseudo-mass and pseudo-space, but, in the latter instance, pseudo-metaphysics and pseudo-chemistry as the respective subordinate gender positions, equivalent to a polarity between pseudo-music and pseudo-literature, pseudo-time and pseudo-volume, however one may wish or deem fit to interpret such polarities, bearing in mind the upended 'natures' of the pseudo-elements involved.

Therefore whilst art and pseudo-music may be said to complement each other in metachemistry and pseudo-metaphysics at the northwest point of the intercardinal compass, their state-hegemonic/church-subordinate polarities would be sculpture and pseudo-literature in physics and pseudo-chemistry at the southeast point thereof.

And whilst literature and pseudo-sculpture may be said to complement each other in chemistry and pseudo-physics at the southwest point of the intercardinal compass, their church-hegemonic/state-subordinate polarities would be music and pseudo-art in metaphysics and pseudo-metachemistry at the northeast point thereof, a point as far removed, in its omega and pseudo-alpha positions, from the alpha and pseudo-omega positions of the northwest point of the intercardinal axial compass as is possible for any two points to be.

Therefore not only art and music, but pseudo-music and pseudo-art are also axially antithetical, if more, as noted above, in relation to a pseudo-noumenal differential between pseudo-omega and pseudo-alpha subordinate positions corresponding not to space and time but to pseudo-time and pseudo-space.

And what applies above, in respect of the ethereal, also applies to the corporeal realm below it, where the phenomenal antithesis between literature and sculpture, volume and mass, is accompanied by an axial antithesis between pseudo-sculpture and pseudo-literature corresponding to a pseudo-phenomenal differential, in pseudo-mass and pseudo-volume, between pseudo-omega and pseudo-alpha subordinate positions.

I was the musician who turned renegade and became a writer, albeit one who bestowed upon the titles of his not-inconsiderable oeuvre individual opus numbers, as though they were musical compositions. Actually, some of them may even be music in literary disguise.

Poet, dream on if you dare. For there will come a time when your dream becomes a nightmare and you will wake up screaming for the daylight of some kind of philosophic rationale.

Those who only pay peanuts for their lodgings sooner or later end-up having to live with monkeys.

The train disappeared down a long tunnel before emerging again on the far side of day, reborn, as it were, into the light.

Art for the deaf, music for the blind; literature for the lame, sculpture for the dumb.

Breathe deeply the air of idealism in order that the light of transcendentalism may illuminate the darkness of fundamentalism and put out the fire of materialism.

I recently purchased a tall, pine bookcase from Homebase which, after I had lugged all 24kgs of it home via the local bus, took me several hours to assemble – at least partially correctly (for I had yet to buy an appropriate cross-pointed screwdriver to enable me to drive the many screws all the way in and thus complete the task of assembling it properly). But when I had finished and began to load the shelves – some six in all – with my books, lo and behold! They exactly filled all the shelves, with no space to spare! Now is that not something of a miracle?

The next time somebody tells me to 'fuck off' I shall tell the bugger, in no uncertain terms, exactly what to sodding-well do! And preferably to the nearest underground station.

If I have a general criticism of the German film Anatomy (2000), which is one of my favourites, it is that responses to certain statements by the leading character (played by Franka Potente) happen too quickly, with little or no space for reflection or due consideration. Another is that the scene where Benno Fürmann's character disposes of the corpse of Philip, a fellow student whom he has murdered for having dated his girlfriend (Gretchen), with whom he is ostensibly madly in love, is wildly implausible, particularly since, under pressure from cleaning personnel and/or caretakers who are endeavouring to gain access to the storeroom in which he has hastily barricaded himself, he still manages not only to strip and store the said corpse away, but remove, in a panic, the ring from its finger and, subsequently, cut or chop off (one isn't shown this) its head and stash it away in a plastic Aldi bag to which he nervously clings as he is shown huddled and hidden away from view in one of the cupboards or compartments of the room just in time to avoid detection by those who have been vainly trying, evidently for several minutes, to gain access to it. All this has to be seen to be believed or, rather, disbelieved! Nevertheless, this film, which spawned an inferior sequel, is not without considerable merit, and it is amazing to think that Benno Fürmann and Franka Potente, whose characters become bitter enemies in this film, are back together again in The Princess and the Warrior (2003), as Der Krieger und Die Kaiserin is translated, but in circumstances that turn out to be at a considerable remove from those of Anatomy, or should I say Anatomie.

I am the one who has always lived alone, slept alone, cooked alone, eaten alone, walked alone, bought alone, borrowed alone, played alone, travelled alone, thought alone, drank alone, written alone, edited alone, designed alone, published alone, promoted alone, cleaned alone, washed alone, washed up alone, fought alone, worked alone, been alone – in short, done everything by myself, because that has been my fate as one born in Ireland of an Irish Catholic father but brought to England at an early age by an English-born mother of mixed-Irish descent and subsequently transferred from a Catholic to a Protestant upbringing in church and school and home.

Being neither 'fish' nor 'fowl', I fit in nowhere and have always been aware of my personal uniqueness and of a proclivity, deriving from this, towards solitude, a solitariness reinforced by the fact that, issuing from parents who were soon to part and go their separate ways, I was an 'only child' and never learnt, in consequence, how to mix-in with others. It is only with the greatest reluctance that I enter into social relations with other people, preferring the company, when that has been possible, of animals, particularly cats, who don't judge or, at any rate, appear not to do so, but simply show affection and sometimes a touching deference.

People talk of 'changing the system', whether from 'within' or from 'without', but to me the only thing that matters is a change of system – namely to one based around religious sovereignty and rights accruing to same, about which I have previously written at some length (though not, of course, in this particular project). Such a 'change of system' I would incline to identify with Social Theocracy, the ideological face (godly) of Social Transcendentalism (heavenly), and the concept, also dealt with before now, of 'the Centre', conceived as the ultimate politico-religious entity whose centro-complexification (to use a de Chardin-esque expression) is not incompatible with an omega point.

But, of course, none of this could transpire without the democratic consent or endorsement of the masses, and therefore in consequence of the utilization of the democratic process in certain countries (principally those with, like the Republic of Ireland, a church-hegemonic axial tradition that is the necessary precondition of the 'resurrection' of church-hegemonic axial criteria) by the adherents of Social Theocracy to a religiously-sovereign end, pending a majority mandate for Social Transcendentalism. Then and only then would it be possible – and legally permissible – to establish 'the Centre', as the context in which religious sovereignty (together with the rights accruing to it) was the ideological norm, as germane, so I contend, to 'Kingdom Come'. For what else could 'Kingdom Come' possibly be about?

It may well be that I am the philosophical equivalent of Karl Marx, the theoretician behind not Social Democracy, as in Marx's case, but Social Theocracy, with altogether different axial implications.

The British are axially torn between the Scylla of science-dominated pseudo-religion (or pseudo-metaphysics under metachemistry at the northwest point of the intercardinal axial compass) and the Charybdis of economics-dominated pseudo-politics (or pseudo-chemistry under physics at the southeast point of the intercardinal axial compass), the latter of which, corresponding to a parliamentary democracy characterized by the governance of an oligarchic elite, dare not or cannot rock the proverbial boat of the economic hegemony which, appertaining to plutocracy, has its fulcrum in physics. But this fulcrum of an economic per se is nonetheless obliged to defer, via pseudo-chemistry, to the overall axial hegemony of science, represented by metachemistry, and hence the ruling principle of a constitutional monarchy, which is theoretically head of the Anglican Church, that pseudo-religious Archbishop of Canterbury-led subordinate corollary of the metachemical hegemony of science.

They say that 'time is of the essence', but that is only true of repetitive time, or time per se, not of the sequential time that, in relation to pseudo-metaphysics, is largely the product of spatial pressure from metachemistry and all things to do, in consequence, with space per se. Ironically, time that, being repetitive, is essential has always been 'beyond the pale' of the Judeo-Christian tradition rooted, as it is, in both spatial space and sequential time, the latter of which has probably been identified with 'Father Time' to a greater extent than its metaphysical counterpart, whose essential being most accords with what I would describe as Heaven the Holy Soul, the precondition of any godfatherly 'face of heaven' such that is merely Heaven regarded from the outside rather than being actually experienced from within (which is 'god' to others).

Both aspects of the One Reality would, however, appertain to metaphysical free psyche, the preponderating ratio aspect (3:1) of metaphysics, which, in the Western tradition, has never extended beyond bound soma (the crucifixional paradigm) by dint of its Creator-esque anchor, so to speak, implying a religious deference, on the part of Christians, to Devil the Mother hyped as God the Father in metachemical free soma, as to the predominating ratio aspect (3:1) of metachemistry, whose fulcrum has nothing to do with truth or, more correctly, joy and everything, by contrast, to do with beauty coupled, in the other aspect of its free soma, to love.

Therefore when and if this has been incorrectly identified with 'Father Time', it is small wonder that people speak of the coming 'end of time' as of metachemical/pseudo-metaphysical dominion over the world, when, in point of fact, time per se, which I have identified with metaphysics, can have no end, since germane, in its repetitiveness, to Eternity, and more specifically to the eternity of repetitive time in Heaven the Holy Soul, a reality that could only officially transpire at the expense of both spatial space (Devil the Mother) and sequential time (pseudo-God the pseudo-Father), akin, in biblical parlance, to Jehovah and Satan, or so-called God and the so-called Devil (whose natural parallels after the cosmic – stellar/solar – dichotomy would be Saul and David, with a kind of tree-oriented blossom/fruit dichotomy the latter aspect of which I would incline to identify with oranges).

But the end of pseudo-being, as of pseudo-metaphysics as the subordinate element or, more correctly, pseudo-element to the spatial space of metachemistry, would signal the beginning, globally, of repetitive time, as of metaphysics hegemonic over the subordinate pseudo-element of spaced space in pseudo-metachemistry, and hence of 'Kingdom Come' which, as the reader or student of my work may know, I happen to identify with the Social Theocratic/Transcendentalist Centre, whose fulcrum, in true being, is Heaven the Holy Soul.

Wherever you live, there are always people, usually though not invariably female, who are only too ready to track one's movements, as though to keep in touch, discover more about one, and possibly earmark one for sexual or social predation. As a solitary male who thinks, one also finds there are a dependable number of persons, again usually female, whose sensitivity to thought does not preclude them from endeavouring to censure one's thought processes through some physical retort or other designed to make one aware that thinking to oneself is not permitted or encouraged, presumably because, quite apart from their own incapacity to think, it wouldn't be for them at work or school or college or whatever, or simply because it doesn't suit them for you, as a male, to be self-absorbed.

Well, seeing that I am a thinker, all I can say is 'tough'. That sort of reactionary attitude and retaliatory behaviour usually induces me to think all the more!

I didn't 'get where I am today', as the saying goes, by being weak-minded and afraid to think from fear of offending female objectivity, rooted, as it is, in the spatial vacuum of free will and, in the more devolved cases, in the volumetric vacuum of free spirit.

The female objectivity of will and spirit may make life possible by enabling women to achieve, through reproduction, a temporal solution to the problem of being fundamentally vacuous, but it is no friend of Eternal Life or of that which, spurning female seduction, turns away from temporal life. Which is why salvation, as I've said before, is an exclusively male solution to the problem, for men, of female domination, and can have no relevance whatsoever to women.

That is why the flabby Christianity that exists today, with its salvation for all and sundry, irrespective of gender, has to be rejected if one is to understand the nature of salvation and the purpose of religion that is in any meaningful sense 'true'. Unfortunately, the mixed gender congregations of the Christian Church, in each and every one of its manifold denominations, has never done very much to advance religious truth and the prospect of genuine salvation (coupled, for females, with counter-damnation – at least on the church-hegemonic axis and as the necessary preconditions of anything else), but has tended, rather, to confirm a worldly bias in which the liberal values of gender equalitarianism were implicit long before they became explicit and the Cross became partially eclipsed by the Star that had always hovered somewhere nearby in the Marian background of a latent heathenism awaiting its time to 'come out' and to proclaim the same ungodly message of love to all and sundry, irrespective of gender.

When Baudelaire, one of my few literary heroes, asks what conversations with 'God' women in church can possibly have, you know you're dealing with one of the most ironically barbed of rhetorical questions by a poet – and considerable intellect – who was nonetheless regarded, in some quarters, as something of a 'devil-worshipper'. Now is that a fact?

Unfortunately, it has to be admitted that, although Baudelaire probably had a Christian concept orientated solely towards Christ in mind, the term 'God', especially in Western usage, affords a pretty 'wide solution', as John Cowper Powys, evidently no friend or admirer of Baudelaire, would say.

Fundamentally, women think that men have nothing better to do than to sexually and socially serve them, which, because this isn't the case, is a source of considerable annoyance on the part of females and, correlatively, of general resentment on the part of males.