1. To see amorality not as a middle
ground in between
immorality and morality, but as a tendency to alternate between such
extremes,
so that the amoral man is both immoral and moral by turns.
2. To distinguish between the
absolute
immorality of noumenal objectivity and the
relative
immorality of phenomenal objectivity on the one hand, and between the
relative
morality of phenomenal subjectivity and the absolute morality of noumenal subjectivity on the other hand. Thus a distinction, broadly, between the
absolute immorality of science and the relative immorality of politics,
as
against the relative morality of economics and the absolute morality of
religion. Diabolic to masculine in the
one case, that of the objective (both noumenal
and
phenomenal), feminine to divine in the other case, that of the
subjective (both
phenomenal and noumenal).
3. The Devil separates, but God
unites. Science separates, or reduces
matter to its
basic components in an attempt to dominate it, whereas religion unites,
or
brings people together in order that they may transcend their
phenomenal selves
through the noumenal self of God. Similarly politics separates, or divides
people from one another on the basis of party allegiance, whereas
economics
unites, or brings people together in pursuit of common economic goals. The only difference between science and
politics, however, is that whereas science separates absolutely, on the
basis
of noumenal objectivity, politics
separates
relatively, on the basis of phenomenal objectivity.
Likewise the significant difference between
economics and religion is that whereas economics unites people
relatively, on
the basis of phenomenal subjectivity, religion unites them absolutely,
on the
basis of noumenal subjectivity. Marx may bring phenomenal selves together
into unions of the working class, the class of the world (and hence
economics),
but only God can bring the noumenal self
of an
absolute unity to pass.
4. Hell is the noumenal
separateness (disunity) of a proton-particle absolutism; Heaven, by
contrast,
the noumenal joinedness
(unity) of an electron-wavicle absolutism. The former is absolutely cursed and the
latter absolutely blessed. Purgatory is
the phenomenal separateness (disunity) of a neutron-particle
relativity, the
world the phenomenal joinedness (unity) of
an atomic-wavicle relativity.
The former is relatively cursed and the latter relatively
blessed.
5. Freedom, which is commensurate
with particle
objectivity, is cursed, both absolutely (through science) and
relatively
(through politics), whereas binding, which is commensurate with wavicle subjectivity, is blessed, both
relatively (through
economics) and absolutely (through religion).
Freedom is a curse of the unbounded star (noumenal)
and
of
the unbounded cross (phenomenal), whereas binding is a blessing of
the
bounded star (phenomenal) and of the bounded cross (noumenal). Hence whereas the Father and Christ are both,
relative to religion, cursed, the Mother (Blessed Virgin) and the Holy
Spirit
are alike blessed - the former relatively and the latter to an absolute
degree.
6. Individualism is a thing of the
Devil,
collectivism a thing of God. The Devil
separates into individuals, God unites into collectives.
Satan was himself a fall from the binding to
the primal heavenly collectivism into the freedom of hellish
individualism, and
was thereby accursed. Yet if the Devil
is absolutely accursed in his noumenal
individualism,
then Purgatory is relatively accursed in its phenomenal individualism,
the
individualism or, rather, individuality (for the 'ity'
differs
from
the 'ism' as phenomenal from noumenal)
of
the lunar as opposed to solar, and hence politics as against science. Contrasted to this individuality,
however,
we find the collectivity of the world
which, in its
phenomenal subjectivity, strives to unite the People against their
individualistic oppressors, and from which we can extrapolate the noumenal subjectivity or, rather, subjectivism
(for the
same criteria relating to the distinction between the 'ity'
and the 'ism' apply here) of God ... in an absolute collectivism which
transcends the world in and through the Saviour, Who is One with God. Thus whereas individualism and collectivism
are noumenally absolute, individuality and
collectivity are phenomenally relative, the
relativity of
purgatory and the world as against the absolutism of Hell and Heaven.
7. If the Devil is individualism, or noumenal objectivism, and God collectivism, or noumenal subjectivism, then the Devil is public
and God
private, like, be it noted, science and religion, the former absolutely
outer
and the latter absolutely inner. Yet in
between the absolute public and the absolute private we find the
relative
public and the relative private, the relativity of politics and
economics, the
former of which is relatively outer and the latter relatively inner,
with
objective and subjective distinctions in regard to their respective
masculine
and feminine essences. We can no more
speak of the bounded star as public than of the free cross as private;
for the
one appertains to the collectivity of
phenomenal
subjectivity and the other to the individuality of phenomenal
objectivity. The bounded star of the world
is no more
public because the free star (superstar) of Hell is public, than the
free cross
of purgatory is private because the bound cross (supercross)
of
Heaven
is private. The private begins
where the public ends, and the private is always subjective, and
therefore
economic or religious, where the public is objective, and therefore
scientific
or political.
8. What is the difference, you may
wonder,
between a public school and a private school?
For, assuredly, there is one, and it
is nothing less than a distinction
between the Devil and God, science and religion, alpha and omega, noumenal objectivism and noumenal
subjectivism, individualism and collectivism.
Quite simply, the public school has a secular bias and the
private
school a religious bias, the former staffed by teachers of a scientific
persuasion, the latter by priests and/or nuns, so that we may infer a
sort of
English/Irish dichotomy between the two extremes, which makes for a
diametrically contrary approach to the world.
And yet, in between, we find the vertical axis, as it were, of
grammar
and state schools, the former purgatorial where the latter are worldly,
a
distinction, quite clearly, between politics and economics, phenomenal
objectivity and phenomenal subjectivity, individuality and collectivity,
which tends to the production not of soul and spirit, as in the
public/private
dichotomy, but of intellect and will; not of heat and light but of
coldness and
darkness, and which thereby establishes or, rather, confirms a
middle-class/working-class dichotomy, as against the
upper-class/classless
distinction existing between public schools and private schools. Of course, we should not forget that this
middle-class/working-class dichotomy is not absolute, like the
upper-class/classless one, and that grammar schools and state schools
can
accordingly draw together into comprehensives, which confirm the
relativity of
the phenomenal in a sort of educational parallel to bourgeois
republicanism,
that mid-point between liberal democracy and social democracy,
parliamentarianism and People's republics.
9. No less than 6 is the number of
the world
and 9, its polar antithesis, the number of purgatory ... so 3 is the
number of
the Devil and 12 the number of God, since 3 is no less horizontally
antithetical to 12 than 9 is vertically antithetical to 6.
We speak of 3 in connection with triangles,
triads, troikas, trinities, trios, tridents, and other such threefold
phenomena, and even treble 6, the Biblical number of the Beast, is only
conceivable as diabolic on account of the factor of three, which
constrains the
6, viz. the world, to the Devil's will, whether that Devil be Lenin,
Stalin,
Mao, or whoever. Conversely, a double 6
would point in the direction of the world coming under God's will,
since two
sixes are twelve, and twelve, being a divine number, is the number of
Christ's
disciples, of the twelve days of Christmas, the twelve months of the
year, the
twelve signs of the zodiac, the twelve stages of life which both
precede and
succeed the human stage, and so on.
10. To speak not of a
fundamentalist/transcendentalist dichotomy between the alpha and omega
of the divine
spectrum, but of the divine spectrum being transcendental in both its
alpha
(Jehovah) and omega (Universal Spirit) manifestations, with negative
and
positive, false and true implications respectively.
Hence the false transcendentalism of the
alpha ... as against the true transcendentalism of the omega, whether
one
thinks of such a dichotomy in traditional naturalistic terms (old
brain), as
between Judaism and Taoism, or in contemporary artificial terms (new
brain), as
between Marxism and Social Transcendentalism.
11. Formerly, I would have thought not only
of
Judaism in terms of fundamentalism, but of Judaism and Islam being
roughly
equivalent and therefore appertaining to the same God - one
extrapolated,
needless to say, from the central star of the Galaxy.
Now I have good reason to doubt the validity
of such a viewpoint; for it seems to me that the historical friction
between
Judaism and Islam, not to mention Jews and Arabs, owes more than a
little to
the fact that Islam is not
commensurate with Judaism but, being a much younger
religion, appertains, through Mohammed, to an omega extrapolation from,
and
therefore antithesis to, the sun, so that it effectively has less to do
with
illusion and sadness than with strength and pride, standing in direct
opposition,
traditionally, to oriental despotism, that autocratic equivalence whose
quantitative and qualitative concomitants are weakness and humiliation,
the
concomitants of the Satanic Fall from Jehovah which make for a species
of
fundamentalism as false and negative as Islamic fundamentalism is true
and
positive. Yet what applies to oriental
despotism would also apply to Bolshevism or Sovietism,
that
diabolic
fall from Marx, which is to the modern world what despotism
was
to the ancient one, a sort of false fundamentalism which Islam rightly
perceives as a threat to its own omega-biased integrity, and against
which it
has accordingly revolted through the upsurge of Islamic Fundamentalism,
the
contemporary form of Islam which is no less of the new brain than the
traditional, pre-Soviet form was of the old brain.
Hence whilst Islam is assuredly
fundamentalist rather than transcendentalist, it signifies the true
fundamentalism of positive soul as against the false fundamentalism of
negative
soul, a positive ritual-based creed which fights shy of both negative
ritual
(false fundamentalism) and negative/positive devotion ... in,
traditionally,
the Judaic/Taoist polarity of the old brain and, contemporaneously, the
Marxist/Social Transcendentalist polarity of the new one, where
transcendentalism is either false or true, particle or wavicle,
in relation to alpha or omega spirit.
Thus where transcendentalism is spiritual, and hence of the
electron,
fundamentalism is soulful, and hence of the proton.
Whether transcendentalism is negative or
positive, it is of the Divine, whereas fundamentalism is of the
Diabolic even
in its positive, or Islamic, manifestation.
12. Unlike transcendentalism and
fundamentalism,
Christianity has its roots in the world, since it derives from a more
evolved
or, depending on your standpoint, devolved background that had both
Grecian and
Germanic pagan traditions with which to contend. The
Father
of Christianity is neither
commensurate with Jehovah nor Allah, spirit nor soul, but, rather, with
worldly
will, and has its basis less in the Cosmos than in the scrotum, with a
trinity
of the 'Three in One' that would seem to derive from the scrotum, the
penis,
and semen, so that the penis, or Christ, is apperceived as the channel
through
which the semen, or spirit of the Father, reaches the world, viz.
woman, from
its base in the scrotum, or Father.
Hence, as a religion of the will, Christianity affirms the world
even
when it would appear to be denying it, and I would guess that of the
three main
traditional branches of Christianity, viz. Eastern Orthodoxy, Roman
Catholicism, and Anglicanism, Eastern Orthodoxy is closer to the
Father, and
hence the scrotum; Roman Catholicism closer to the semen, and hence the
Holy
Spirit; and Anglicanism closer to the penis, and hence the Son, the
channel
through which the Holy Spirit ... of the Father ... reaches the world. Although, that said, we must allow for the
rather more puritanical forms of Christianity which reject the world in
favour
of an intellectual bias for the Word, and are accordingly lunar in
their more
evolved Protestant integrities. For if
Anglo-Catholicism is half-way up the lunar limbo, as it were, in its
worldly
affirmation of the Son, then Nonconformist Protestantism is right up it
... in
an ethical rejection of the world, and hence the will, which makes the
Cross
the symbol of its revolt, a revolt against Christianity which is
effectively
anti-Christian. For the Cross by itself
is no worldly sentience but existential, not realistic but
materialistic, and
thus a symbol of phenomenal objectivity, the very thing upon which
Christ, with
his subjective doctrine of the 'kingdom within', was crucified by the
Romans,
and crucified precisely because, unlike the Jews (whose allegiance to
Jehovah was
symptomatic of noumenal subjectivism in
its negative
manifestation) they could only relate to the 'kingdom without', the
objective
kingdoms of the world. No, the Cross by
itself is a terrible symbol, and only those who are anti-Christian, and
thus
anti-Catholic, would uphold it ... to the detriment of the world. Rest assured, however, that the Second Coming
will know how to tell the living from the dead, terrestrial life from
lunar
death, and will judge accordingly! The
light within of the superstellar Beyond
will be
cultivated to a divine peak ... once the world is saved from its
mundane sin
and elevated to God, wherein scrotum, penis, and semen will have no
place. In fact, so irrelevant would the
world be to
God ... that something more drastic than circumcision may be required
to
safeguard the moral standing of the saved People and prevent their
backsliding
into worldly sin.
13. Where formerly I would have regarded
books as
not genuinely contemporary in relation to, say, discs and tapes, I now
regard
them as being just as contemporary from a middle-class, or lunar, point
of
view, since it seems to me that books are lunar where, for example,
tapes are
planar (of the planetary world), discs stellar, and magazines solar. Yes, I have gradually come to the view that
there exists a kind of alpha/omega dichotomy between magazines and
discs, with
books and tapes forming a purgatorial/worldly polarity in between, much
as
though they pertained to a vertical rather than horizontal axis - the
axis of,
say, politics and economics as against science and religion. However that may be, it seems to me that
whereas magazines are upper class, and therefore of the outer light of noumenal objectivism, discs are classless, and
hence of the
inner light of noumenal subjectivism. Similarly, I would contend that whereas books
are middle class, and therefore of the outer darkness of phenomenal
objectivity, tapes are working class, and hence of the inner darkness
of
phenomenal subjectivity. For it seems to
me that both magazines and books are objective, in contrast to the
subjective
nature of tapes and discs. Furthermore,
I should like to distinguish the divine alpha of stylus-employing LPs
(vinyl
records of a long playing status) from the divine omega of compact
discs and
laser discs in general, since it seems to me that such a transcendently
alpha/omega distinction can be inferred to exist between, say, albums
and CDs
on the basis of their contrary allegiance to the inner light - the
former in
terms of a particle hardness (stylus) and the latter in terms of a wavicle softness (laser).
Hence where long-playing albums are somehow Marxian, compact
discs are
somewhat centrist in the Social Transcendentalist sense to which I
would apply
that term, a sense implying the omega of the inner light as opposed to
its
alpha. However, if discs are divine,
then magazines, appertaining to the outer light of photographic
reproduction,
are comparatively diabolic, whether in relation to the false
fundamentalism, so
to speak, of the negative alpha or, conversely, to the true
fundamentalism of
the positive omega - a distinction, I would argue, between, say, flat-spined magazines and their sharp-spined
counterparts, where we are conscious of a sort of
centrifugal/centripetal
dichotomy between the two kinds of relationship to the outer light. Yet we live in an age when, more often than
not, God tends to evolve out of the Devil than to exist in splendid
isolation
from Him, and so we cannot be surprised when, say, computer magazines
offer
free compact floppies attached to their front covers, and it would
appear that
the Diabolic and the Divine overlap in what would strike this writer as
a
paradoxical juxtaposition. Paradoxical
or not, magazines do enter into a direct relationship with discs, just
as, on
the other axis, books enter into a like-relationship, from time to
time, with
tapes, as in the case of language paperbacks which come packed with
audio
cassettes in a sort of compromise situation between the lunar and the
planar,
the purgatorial and the worldly, that might suggest to some people an
analogy
with comprehensive schools or bourgeois republics or some such
middle-class/working-class overlap.
Certainly books and tapes can be conceived in terms of a sort of
alpha/omega dichotomy relative to their respective spectra, and I would
argue
that, for books, such a dichotomy will take the form of a photographic
bias on
the one hand and of a textural bias on the other, with perceptual and
conceptual implications that can exist in lunar isolation or draw
together into
a kind of liberal compromise between the two extremes, whereas, for
tapes, the
dichotomy in question will be more along the lines of a video/audio
divide than
of a photographic/textural one. Such a
dichotomy
reflects, in both cases, a sort of Left/Right division, since the Left
is outer
where the Right is inner, and books that heavily embrace photographs
are no
less left wing in relation to textural books than ... video cassettes
are left
wing in relation to audio cassettes. In
fact, one could argue that such a Left/Right distinction applies no
less to
magazines where there is a marked photographic/textural dichotomy, with
'balanced' magazines coming somewhere in-between.
14. It would be as wrong, however, to regard
all
books as contemporary middle-class phenomena as to regard, say, all
tapes as
contemporary working-class phenomena. If
there is a
contemporary quadruplicity between
magazines, books, tapes, and discs,
there are also traditional quadruplicities involving some ancestor of any
given
medium, and where the contemporary quadruplicity
might have reference to glossy magazines, paperbacks, cassettes, and
albums
and/or compact discs, we are thinking rather more in terms of, say,
newspapers,
hardbacks, tape-recorder spools, and old-fashioned 78rpm records and
45rpm
singles for, at any rate, the most recent of the traditional quadruplicities, a quadruplicity
that may well have reference to the midbrain where the contemporary one
has
reference to the new brain, and which would leave the possibility of a
still
older quadruplicity having reference to
the old brain
and thus to criteria in which, say, illuminated manuscripts, large
leather-backed embossed books, double-handled scrolls, and
single-handled
scrolls were the approximate ancestral parallels to the rather more
familiar
magazines, paperbacks, cassettes, and discs of the modern
world, midbrain anachronisms
notwithstanding. Therefore it is not the
paperback or magazine which is obsolescent ... so much as the
traditional
parallel to it, and although we may, as contemporary working-class or
classless
people, prefer tapes or discs to magazines and paperbacks, we cannot
dismiss
them as obsolete. All we can do is
perceive them for what they are, for upper-class and/or middle-class
phenomena,
and continue to fight the class war according to our various lights,
struggling
for the day when magazines and paperbacks will be on the rubbish heap
of
history and only tapes and, preferably, discs prevail as, first, the
world and,
then, Heaven stakes its claim on the planet, and we move from an
open-society
toleration of objective freedoms to a closed-society devotion to
subjective
bindings of the most sublime order.
Tapes may be better than books, but compact discs are the best,
and one
day humanity will be brought to the noumenal
subjectivism of the inner light to an extent which will render the
phenomenal
subjectivity of the inner darkness morally unacceptable and effectively
erase
the alpha transcendental subjectivism of the stylus-employing disc, its
Marxian
divinity eclipsed by the ultimate divinity of omega transcendentalism.
15i. Art is the art form of religion,
with
painting as the art of the ritualistic Father, sculpture as the art of
the
aesthetic Mother, busts as the art of the ethical Son, and drawing as
the art
of the devotional Holy Spirit.
ii. By
contrast,
music is
the art form of science, with singing as the music of the physical Antifather, dancing as the music of the
biological Antimother, virtuoso
compositions, e.g. concertos, as the
music of the technological Antison, and
ensemble
compositions, e.g. symphonies, as the music of the chemical Antispirit.
iii. Likewise,
literature
is
the art form of politics, with drama as the literature of the
authoritarian
Inner Antifather, fiction as the
literature of the
republican Inner Antimother, poetry as the
literature
of the liberal (parliamentary) Inner Antison,
and
philosophy
as the literature of the totalitarian Inner Antispirit.
iv. Finally,
architecture
is
the art form of economics, with civic architecture as the
architecture of
the feudal Outer Father, domestic architecture as the architecture of
the
socialist Outer Mother, commercial architecture as the architecture of
the
capitalist Outer Son, and ecclesiastical architecture as the
architecture of
the corporate Outer Spirit. Hence art as
the art form of Heaven (spirit), music as the art form of Hell (soul),
literature as the art form of purgatory (intellect), and architecture
as the
art form of the world (will).
16. From the alpha naturalism of music to
the
omega idealism of art via the purgatorial materialism of literature and
the
worldly realism of architecture. From
the solar devil of emotion to the stellar god of awareness via the
lunar male
of intellect and the planar female of will.
From noumenal objectivism to noumenal subjectivism via phenomenal objectivity
and
phenomenal subjectivity. From heat to
light via coldness and darkness. From
protons to electrons via neutrons and atoms.
From strength to truth via goodness and beauty.
From the Kingdom to the Centre via the State
and the Church. From autocracy to
theocracy via democracy and bureaucracy.
From science to religion via politics and economics. From war to peace via sport and sex. From upper class to classless via middle
class and working class. From magazines
to discs via books and tapes. From fire
to air via water and earth. From
superstar to supercross via cross and star. From the absolute immorality of the outer
'light' (heat) to the absolute morality of the inner light via the
relative
immorality of the outer 'darkness' (coldness) and the relative morality
of the
inner darkness. From the spoken to the
thought via the read and the written.
From expression to impression via oppression and repression. From barbarism to culture via civilization
and nature. From fundamentalism to
transcendentalism via puritanism and catholicism. From
damnation to salvation via probation and inflation.
From 3 to 12 via 9 and 6. From hell
to heaven via purgatory and the
world.
17. Since books correspond to the lunar
(purgatorial) and tapes to the planar (worldly), we have parallels,
respectively, with parliamentary and republican politics, with books
assuming a
middle-class and tapes a working-class standing, as already discussed. But if books correspond to bourgeois
parliamentarianism, whether of the Left (softbacks),
the
Right
(hardbacks), or the Centre (both softbacks
and hardbacks), and tapes correspond to social republicanism, whether
of the
Left (video), the Right (audio), or the Centre (both video and audio),
then one
could argue that bourgeois republicanism is equivalent to a combination
of
books and tapes, with a further distinction between the book-over-tape
bias of
a Protestant Republic (like America) and the tape-over-book bias of a
Catholic
Republic (like Eire), so that the lunar/planar polarity between
Protestantism
and Catholicism is reflected in the preponderating bias of the
compromise in
question. Thus whereas one kind of
bourgeois
republic will favour books and another kind tapes, neither can be
equated (if
only in theory) with a books-only or a tapes-only purism such that,
logically
speaking, one has every reason to associate with parliamentary
democracies
(like
18. As I see it, photographic hardbacks are
equivalent to burning crosses, which is to say they assume a kind of Ku-Klux-Klan or Nazi parallel while yet
remaining
distinct, as books, from photographic magazines, that parallel to the
solar
star. The extreme, or photographic, book
is still lunar, even if it seems to reflect a solar parallel such that
makes
one think of magazines. Similarly, the softback is still lunar, and hence affiliated to
the middle
class, even when it strives, under left-wing pressures, to appeal to
the
video-biased working class through the adoption of, say, photographic
imagery. Such imagery, however, is a far
cry from video, and the true, or Catholic, working class will be less
disposed
to responding to such an appeal than their Protestant counterparts,
whose
affiliation to the lunar makes the paperback a more logical choice. In fact, it is precisely because the
Protestant working class are quasi-middleclass in their ethnicity ...
that the
paperback is their proper medium of literary presentation, a medium
corresponding to the parliamentary Labour Party, and hence democratic
socialism, the socialism of the lunar Limbo ... in contrast to the
rather more
genuine, and hence republican, socialism of the planar world.
19. Formerly I used to think, in virtual
Protestant fashion, that progress came from the masculinization,
as
it
were, of the female. Now I know
just how mistaken I was to take such a viewpoint, since it corresponds
to the kind
of middle-class sell-out of the working class that one associates with
a
Protestant ethnicity, and hence with the assumption by women of roles
that, in
their masculine essence, correspond rather more to the lunar (if not
solar)
than to the world. It is precisely
because of their lack of spiritual subjectivity that Protestants so
readily
resign themselves to 'progressing' from working-class to middle-class
and
perhaps - who knows? - even upper-class status, going, as I would now
see it,
from bad to worse, as the planar is seduced by the lunar and that, in
turn,
degenerates towards the solar, where it is fated to burn in upper-class
expression of an emotional will.
20. People who are democratically sovereign
within the framework of a republican state should have a right to
abortion, to
divorce, and to whatever freedoms are commensurate with their dignity
as
free-willed human beings. A foetus does
not have an inalienable right to life, since it cannot be evaluated
according
to criteria which apply to those who, as Christians, have been baptized
into
Christ, meaning that respect for life which follows from an allegiance
to the
Life Eternal. A foetus is effectively a
sub-Christian and therefore heathen entity, even within the womb of a
so-called
Christian mother, and can have no other rights than those which apply
to nature
and follow from natural law. Its 'right
to life' is therefore contingent upon natural determinism, and such a
thing is
beneath the pale of religious decree or guidance. Only
once
a child has been baptized into
Christ does it possess that moral right to life which the Church is
empowered
to protect through its teachings. But
nature falls short of culture, and culture cannot intrude into nature
without
compromising its supernatural mission.
Hence not only does the Church have no moral authority to speak
out
against abortion; it does itself a grave disservice by doing so, since
any
abandonment of the supernatural for the natural is a concession to
pagan
determinism, and such a concession detracts from the spiritual
credibility and
mission of the Church. It is the
individual who has the right, under the democratic state, to decide
whether or
not to concede to an abortion, and the State has a duty to make the
necessary
facilities professionally available.
Yet, that said, one has to concede that it is as natural or,
rather,
logical for the Church to involve itself in the world as for the State
to fall
back, from time to time, upon Hell, since the cultural and the natural
are no
less part-and-parcel of the same subjective glove ... than the
civilized and
the barbarous are two sides of an objective coin which stands in a
lunar/solar
relationship to the stellar/planar relationship alluded to above. However, the demarcation line between the
natural and the cultural still exists, and it is a wise Church, no less
in the
other context than a wise State, which keeps to its own responsibility
and does
not compromise itself to the detriment of its divine mission. It is not the duty of religion to save the
world but to save the People from the world ... for God.
The salvation of the world is something that
applies rather more to the People's struggle against lunar and/or solar
oppression by the objective powers of masculine/diabolic freedom, and
accordingly
takes a social character.
21. Television stands to radio as magazines
to
books, which is to say, as a solar parallel to a lunar one, noumenal
objectivism to phenomenal objectivity, the external perceptual to the
external
conceptual. Contrasted to which we shall
find that tape-decks stand to computers as tapes to compact discs, that
is to
say as a planar, or worldly, parallel to a stellar one, phenomenal
subjectivity
to noumenal subjectivism, the internal
conceptual to
the internal perceptual. Hence one could
speak, as in fact we already have done in regard to a variety of other
contexts, of a progression from television to computers via radio and
tape-decks, bearing in mind the alpha nature of television vis-à-vis
the omega
nature of computers, the external light vis-à-vis the internal light,
with
external and internal 'darknesses' coming
in-between.
22. Clearly, since radio and television
correspond to the objective, with programmes beamed from a station mast
(in
centrifugal fashion) to the receivers of listeners and viewers in the
outside
world, it follows that both of them are masculine phenomena
correlating, as we
have already contended, with the lunar and the solar (in that order),
and hence have middle- and upper-class
parallels
... in complete contrast to the working-class and classless parallels
of
tape-decks (video-recorders, audio-recorders, midi-systems, etc.) and
computers, with their planar and stellar correlations.
Consequently it behoves us to ask the
question: are radio and television morally relevant to a classless or
even to a
working-class society? And the answer to
that question would have to be in the negative.
No, there is no way in which either radio or television could possibly
continue to
exist, least of all in their current dominating fashion, in societies
that were
of a divine bias, and hence subjective.
Neither Social Democratic nor Social Theocratic
(Transcendentalist)
societies should be ones in which radio and television were free to
exploit and
dominate the People in open-society fashion, and therefore steps would
have to
be taken initially to curb and eventually to transcend the power of
those
media. Whether this entailed an outright
ban on certain types of broadcast or a subtler approach to their
eclipse via,
say, the development of multimedia computers to a level where radio and
television, as we understand them, were no longer either necessary or
viable
... only the future can decide. One
thing I am certain of,
however,
is that the development of multimedia computing signifies a moral as
well as a
technological revolution of unprecedented importance, and that if the
class
war, so to speak, against the more objective types of media is
eventually to be
won, then multimedia computers will be in the vanguard of the means by
which
victory ultimately comes to pass, heralding an age in which the People
have
control over their own destinies rather than being controlled by powers
external - and contrary - to their true interests.
If computers are the omega medium in electronic
terms, then the dovetailing of alpha-stemming media into such a medium
will
signify, through their transcendence, a sort of convergence to omega,
in which
the unificatory will of God triumphs over
the separatory will of the Devil,
rendering subordinate and
accountable what, formerly, had been dominant and independent. Then and only then will the People truly be
free (of such external media as radio and television), and hence saved
- saved
from the proton/neutron self-assertion of the Few for the atomic
self-transcendence or, more correctly, electron self-realization ... of
their
ultimate self, which is One with God.
23. To distinguish between the atomic
self-realization, for instance, of a Social Democratic republic, which
is
phenomenal, and the electron self-realization of a Social Theocratic
centre,
which will be noumenal.
Hence a distinction between the will and the
spirit, the world and Heaven. Denial of
the will is a precondition of affirmation of the spirit; for until the
world is
denied, there can be no salvation, and hence Heaven.
Schopenhauer rightly precedes Nietzsche,
denial of the will ... the amor fati
of spiritual self-realization. But the
People have to be in a position whereby denial of the will is both
desirable
and morally just. A precondition of such
a denial is its unfettered affirmation ... in Social Democratic freedom. For the People must first be in the context
of the free will before they can be expected to reject it in favour of
spiritual
salvation. Hence until the People have
won their freedom from middle- and/or upper-class control of their
lives, they
will not be in a position to deny the will, since it is part-and-parcel
of
their struggle against the intellectual and soulful powers that
traditionally
have been ranged over them in lunar/solar collusion against the world. No less than Social Democracy is a
precondition of Social Theocracy ... the will is a precondition of the
spirit. Its denial is only justified
once freedom from middle- and upper-class oppression, which is
masculine and
diabolic respectively, has been won, and the People can then begin to
turn
their attention towards the possibility of salvation from the world ...
of
their own wilful power ... through democratic acceptance of religious
sovereignty, and hence the heavenly 'Kingdom' in which spirit will
reign
supreme, the spirit of noumenal
self-realization as
against the will of phenomenal self-affirmation. The
Marxian
lion lies down with the
transcendental lamb, and the ensuing mass lamb, reconciled to the
spirit,
becomes One with God in blissful self-contemplation for evermore.
24. To see Autumn as the season of earth,
and
hence darkness (nightfall drawing-in earlier); to see Winter as the
season of
water, and hence coldness (ice, snow, frost, etc.); to see Summer as
the season
of fire, and hence hotness (warm sunny days); to see Spring as the
season of
air, and hence brightness (days drawing-out again under a sun without
much
heat). Therefore each season may be said
to have its particular element and corresponding quality.
Summer and Spring are no less antithetical on
an alpha/omega basis, than Autumn and Winter on a sort of planar/lunar
one,
with Summer corresponding to the diabolic and Spring to the divine,
Autumn
corresponding to the worldly and Winter to the purgatorial. Hence where Summer and Winter are objective
seasons, Spring and Autumn are subjective.
A noumenal objectivism in hotness
and a
phenomenal objectivity in coldness on the barbarous diabolic and
civilized
masculine side, as it were, of Summer and Winter. A
phenomenal
subjectivity in darkness and a noumenal
subjectivism in brightness on the natural feminine
and cultural divine side, as it were, of Autumn and Spring. If Summer is scientific and Winter political,
then Autumn is economic and Spring religious, with protonic
and neutronic, atomic and electronic
parallels
respectively.
25. Nothing is more obnoxious or worrying to
an
Englishman than thought.
26. From the hell of the spoken word to the
heaven of the thought word via the purgatory of the read word and the
worldliness of the written word. From
drama to philosophy via poetry and fiction.
27. When the Devil is king, then God is a
tramp. When God becomes king, then the
Devil will cease to exist. But so, too,
in a different sort of way, will purgatory and the world.
For if the upper class are totally beneath
the classless pale of true divinity, then the middle class and the
working
class are beneath it relatively, and neither the one nor the other can
have any
place in the 'Kingdom of Heaven'. Those
who are capable of becoming classless will do so. The
rest
will be cast down and spurned. He who
was most outside will be in, whilst he
who was most inside will be out.
28. Because sperm is the inner light of the
world, meaning the People, it finds redemption in the vagina or, better
still,
womb of the loved one. The worldly inner
light comes 'home to roost' in the womb, and both the male and female
are
fulfilled. One could say, speaking in de
Chardinesque terms, that worldly spirit has
converged
towards the omega point of the world, which is the womb, and is therein
destined to expand and grow. This is the
worldly redemption. But imagine a
situation, if you will, in which this does not occur, either because
sperm is
prevented, through contraception, from reaching the womb or, worse
still,
because it is not directed towards the womb in the first place. In the former instance, that for example of
male contraception, one could argue that the sperm was prevented from
finding a
genuine worldly redemption by the sheath, and that it therefore
remained
outside the womb in a sort of 'Anglican' allegiance to the penis. Had it been allowed to reach the womb, one
would now be speaking of a 'Roman Catholic' outcome, since the sperm
would then
have been given its just deserts and maximum redemption.
But separated from the womb by the sheath, it
remains phallic and therefore at an 'Anglican' remove from full
spermatic
fulfilment. Yet this situation is still
worldly, and hence heterosexual, unlike the context, we shall argue, of
buggery
which, together with masturbation, is a much greater 'sin' against the
inner
light of the world. For in the case of
buggery, the sperm is secreted either directly or indirectly (assuming
the use
of a protective sheath) into the rectum, and is thus exposed to
excretory
defilement or, in plain parlance, the proximity of shit, which is
nothing less
than a kind of anti-worldly blasphemy against the spermatic inner
light, since,
apart from its unsavoury nature, the rectum is phenomenally objective,
and thus
primarily a thing for discharging excrement. Whether
buggery
takes place vis-à-vis a woman,
a man, or even a juvenile, the outcome is essentially the same, and
what might
be called a nonconformist sin against the inner light of the world is
being
perpetrated by the Antiworldly, with their
overly masculine
and lunar bias. Yet if buggery is by
nature lunar, then masturbation is effectively solar, a centrifugal
discharge
of the inner light of the world into thin air, and thus a more complete
'sin'
even than buggery, insofar as sperm is being treated with the utmost
centrifugal disrespect ... as though it were intrinsically a thing of
the outer
light to be scattered far and wide in solar freedom.
Such sexuality is manifestly diabolic where
buggery is purgatorial, and corresponds to the unbounded/ unfettered
star, the
superstar of centrifugal hell. By
comparison, fellatio, or the insertion of the penis into the mouth of
one's
partner, corresponds to the bounded star of the world, and is therefore
closer,
in its scrotal bias, to the world and to what I would regard, speaking
metaphorically, as an 'Eastern Orthodox' mode of heterosexual activity,
since I
have already drawn parallels, I believe, between scrotum and Eastern
Orthodoxy,
penis and Anglicanism, and sperm and Roman Catholicism, and in fellatio
the
scrotum, exposed to caressing, is arguably of more significance than
the penis
or semen. However that may be, fellatio
is still 'sinful' within a broadly worldly framework, insofar as the
sperm is
discharged into a receptacle, namely the mouth, which is less
subjective than
objective as a rule, particularly with people who talk more than they
eat or
drink, and therefore is hardly the right place for it.
Less sinful than masturbation but more sinful
than sheath-protected heterosexuality, fellatio is the most
fundamentalist form
of worldly disrespect towards the inner light of the world, and should
be
weighed and judged accordingly.
Certainly, Roman Catholicism does more justice to sperm than
either
Eastern Orthodoxy or Anglicanism, as a rule.
But even their disrespect pales to insignificance beside the sodomitic and masturbatory disrespect which
accrues to the
lunar and solar parallels above, which would have to be judged more
severely by
the world before the time comes for it to be saved from itself in the
name of
heavenly redemption, and an altogether more sublimated and synthetic
mode of
sexuality in consequence.
29. Because parliamentary politics is lunar
rather than planar (and hence masculine as opposed to feminine), it
could be
said that such politics has a sodomitic or
homosexual
parallel ... stretching from the anal violation of women on the Left,
to
outright homosexuality on the Right, with the liberal centre assuming a
bisexual parallel by dint of its middle-ground standing in-between
heterosexual
and homosexual alternatives. Thus where
the bourgeois Right would entitle us to logically infer a homosexual
parallel
for the nature of their politics, the 'proletarian' Left would likewise
qualify
for a sodomitic inference by dint of the
fact that,
as democratic socialists, they pertain to a parliamentary (as opposed
to a
republican) allegiance, and therefore are not of the world but of the
lunar Antiworld, aligned on terms rather
more heterosexually anal
than overly homosexual, given their ethnic identification with the
Protestant
working class. Consequently, just as all
books are lunar, whether of the softback
Left or the
hardback Right, so are all forms of sodomy, and one can therefore infer
a sodomitic parallel to parliamentary
politics, the lunar mode
of politics par
excellence. But if parliamentary
politics qualifies for a sodomitic
parallel, then the
only parallel for which extremist lunar politics may be said to qualify
is pederastic, since the anal violation of
juveniles
corresponds to the bogus inner light of Nazi extremism, a politics
rooted, like
everything lunar, in phenomenal objectivity, and consequently incapable
of
taking a subjective view of sexuality, as of life in general, but
projecting
its own phenomenal limitations into contexts which should be reserved
for
purely noumenal appreciation.
If sodomy is bad, it is at any rate less bad,
or evil, than pederasty, which is the worst possible form of lunar
sexuality,
and nothing short of an Antichristic rape
of juvenile
innocents! Yet evil as pederasty
undoubtedly is, I do not believe it is more evil than masturbation,
which is
the most immoral mode of sexuality - Satanic where pederasty is Antichristic, Bolshevik where pederasty is Nazi,
a burning
star as against a burning cross, a photographic magazine as against a
photographic hardback. Yes, if sodomy is
relatively (democratically) Antichristic
and
pederasty absolutely (autocratically) Antichristic,
then
masturbation
is absolutely Satanic, and thus more evil again, a solar
as
opposed to a lunar mode of evil which implies the centrifugal discharge
of
sperm, viz. the inner light of the world, into thin air.
Only a society rooted in the solar, with a
constitutional monarchy at its head, would openly condone and, indeed,
encourage masturbation through the sale of pornographic magazines, the
diabolic
manifestation of sex par excellence.
Even pornographic videos are less immoral ... to the extent that
they
pertain, as tapes, to the world rather than, like magazines, to the
diabolic
alpha, and are correspondingly more subjective, or will-centred, than
objective, or soul orientated. A man is
more inclined to contemplate the goings-on of a sex video than to
masturbate
over them, whereas the static modelling of a sex magazine conduces
towards self-abuse. Be that as it may, it
should be obvious that
if there is one thing worse than Nazi sex, which is pederastic,
it can only be Communist sex, which is masturbatory, and that here evil
departs
the phenomenal for the noumenal, the outer
darkness
for the outer light, and accordingly becomes Satanic, i.e. of the Devil
per
se. Only in the socialistic sex, as
it were, of video pornography, which assumes a republican status, does
the
world assert itself against the Diabolic and assume a relative
salvation from
both lunar and solar parallels above.
Yet such a relative salvation is still a far cry from the
absolute
salvation of computer-centred erotica, which should be the sexuality of
the
transcendental future - a sexuality focusing on maturely teenage
juveniles, for
reasons of moral propriety, and thus bearing witness to the inner light
of the superstellar Beyond.
If diabolic sex is masturbatory, then divine sex is voyeuristic,
and the
contemplation of sexual paradigms of the inner light will take sex
beyond the
world to the heaven of juvenile eroticism.
Sex dolls, gadgets, and computers are all, in their various
ways, beyond
the world. But if sex dolls are beyond
it in phenomenal terms, whether heterosexually or homosexually, with
reference
to female or to male inflatables, and
gadgets are
beyond it in diabolically noumenal terms,
whether
with reference to male or to female vibrators, then computerized
erotica is
beyond it in divinely noumenal terms - the
ultimate
sexuality on the ultimate spectrum ... towards which each of the lower
spectra
of post-worldly sexuality would seem to point.
Sexuality is not something that should be ruled out of human
life, but
it can be honed to a point of moral redemption beyond the world, and
such
redemption is commensurate with the Beyond per se.
30. From the outer (objective) collectivism
of
solar barbarism to the inner (subjective) individualism of stellar
culture via
the outer individuality of lunar civilization and the inner collectivity
of planar nature. From Hell to Heaven
via purgatory and the world. If the
alpha noumenal is collectivistic in its
proton-particle absolutism and the omega noumenal
individualistic in its electron-wavicle
absolutism,
then the omega phenomenal is individualistic in its neutron-particle
relativity
and the alpha phenomenal collectivistic in its atomic-wavicle
relativity. Hence from particle
collectivism to wavicle individualism via
particle
individuality and wavicle collectivity. Barbarism,
civilization,
nature, and culture.
(Several entries ago I wrote the reverse, but then I was thinking in
apparent
rather than essential terms. For what
may have the appearance of individualism may in reality be
collectivistic, and
vice versa, depending on the context.
The Devil is most assuredly collectivistic and God
individualistic, but
the appearance of the former is individualistic [the particle
individuals that
make up the collective] whereas the appearance of the latter is
collectivistic
[the wavicle collectivity
composed of several individuals], and therefore the essence of each is
diametrically antithetical.)
31. The phenomenal individuality of
capitalism
vis-à-vis the phenomenal collectivity of
socialism,
civilization verses nature in a vertical polarity which is flanked by
the noumenal collectivism of feudalism
vis-à-vis the noumenal individualism of
corporatism, barbarism and
culture in horizontal polarity, the polarity, more specifically, of the
Devil
and God, Hell and Heaven, red and silver either side of white and brown.
32. Dramatic illusion vis-à-vis philosophic
truth, the alpha of literature vis-à-vis the omega of literature, while
in-between come the phenomenal modes of literature in the forms of
poetic fact
vis-à-vis prosaic fiction, the former individualistic and the latter
collectivistic, a bourgeois/proletarian dichotomy paralleling the
dichotomy
between capitalism and socialism, not to mention liberalism and
republicanism. Like prosaic fiction,
dramatic illusion is also collectivistic, but its voice is the voice of
noumenal collectivism, the tyrannous Few,
and not of the
People. Only once the People are free
from both the fire of dramatic illusion and the ice of poetic fact ...
will
they be ripe for the light of philosophic truth, and thus be saved from
the
darkness of prosaic fiction, the literary 'sins of the world' to which
they
gravitate in defiance of the anti-worldly powers ranged against them -
as, for
example, in the contexts of television and radio vis-à-vis video, or
contemporary solar and lunar equivalents vis-à-vis the contemporary
planar
equivalence. For if television is
dramatic illusion and radio poetic fact, then video is prosaic fiction,
and in
video the People seek wilful sanctuary from the soulful and
intellectual powers
that threaten to dominate and enslave them, to seduce them from their
republican gains and return them to authoritarian and parliamentary
subjection. Only in prosaic fiction do
we see the People's fight, not in dramatic illusion or poetic fact, and
in this
fight of the will against both soul and intellect ... the People
achieve
freedom of the will and the possibility, thereafter, of its denial ...
in the
interests of spiritual affirmation and the concomitant acceptance of
philosophic truth, the compact floppy eclipsing the tape in due course
of
heavenly evolution.
33. To the straight, who are objective, the
round
are 'bent', whereas to the round, who are subjective, the straight are
'square'. Both the solar and the lunar
are straight or, depending on your viewpoint, 'square', whereas both
the planar
and the stellar are round or, again depending on your viewpoint, 'bent'. Science and politics are straight, economics
and religion round. Hell and purgatory
are straight, but the world and Heaven are round. Being
round
is vis-à-vis straightness to be
reborn, or transvaluated, and therefore a
man is only
saved once he has been reborn into the Church and become round, i.e.
feminine
and subjective as opposed to masculine and objective.
Until then he is fundamentally heathen. On
the
other hand, rebirth in this Christian
sense would seem to apply less to women than to men, since women are by
and
large feminine and subjective anyway, being on the round side of the
Universe
from birth. It is for this reason that
men who are round are more conspicuously 'bent' to the generality of
straight
males, while women who are straight are likewise more conspicuously
'square' to
the generality of round females. Yet,
whatever one's predilection in this respect, straightness remains a
quality of
the diabolic and/or purgatorial, and roundness a quality of the worldly
and/or
divine. The noumenal
straight are devils and the noumenal round
gods,
whereas the phenomenal straight and the phenomenal round form a
lunar/planar
polarity in between the alpha/omega extremes.
34. It is not enough that poetry should be
prosy;
for that is merely a softback parallel. Until it embraces the world (of prose) by
actually being part of a collectivistic format involving fiction, it
remains
'up the lunar limbo' as a sort of Protestant-Liberal-Capitalist enemy
of the
world, and thus the People. Only when
the 'lion of poetry' has lain down with the 'lamb of fiction' ... can
one infer
a parallel to the conversion of Protestants to Catholicism, and hence
the
redemption of poetry in and through the world.
35. Likewise, philosophy must embrace the
world,
and hence fiction, if it is to stake a claim on the People and lead
them
towards God. The philosophy that remains
traditionally aloof from the world is not omega but alpha.
Only the philosophy that, through
collectivization of literary and philosophical genres, embraces the
world is
worthy of the name Social Transcendentalist, and its motive is to lead
the
People beyond the world towards the pure philosophy (superphilosophy)
of an omega-oriented transcendentalism.
Hence if the world is to be saved, it must accept the intrusion
of
omega-oriented philosophy and therewith 'deny the will' ... of literary
purism. Only then will it be in a
position to affirm the spirit by embracing the notational superphilosophy
that lies beyond both fiction and philosophical fusion literature (as
the
collectivization of both literary and philosophical genres may
alternatively be
termed).
36. Poetry that comes down (from the lunar
limbo
of intellect) to embrace the world, and fiction that is embraced by
philosophy
as a precondition of mass progress towards the utmost philosophical
purism in a
superphilosophical salvation that,
according with the
omega, is superstellar where traditional
philosophy
is merely stellar. Ideally, the former
type of collectivity, or poetical fusion
literature,
should start with poetry and conclude with fiction, while the latter
type of collectivity, or philosophical
fusion literature, should
begin with fiction and conclude with philosophy, thereby remaining open
to the superphilosophical Beyond.
37. Poetry and drama, as lunar and solar
parallels, are destined to be consigned to the rubbish heap of history,
along
with traditional philosophical and fictional purism, i.e. novels and/or
short
stories. Only collectivity
will survive, and it will lead to the sublime individualism of the superphilosophical Beyond.
38. The philosopher does not write for the
sake
of writing, but in order to convey his thoughts (which may have been
circulating
in his head for days or even weeks) to paper.
To write for the sake of writing is to be a writer, i.e. a
novelist or
other fiction-writer, and it differs from philosophy to the degree that
the
will differs from the spirit. The writer
affirms the will through writing. The
philosopher affirms the spirit through thinking. He
has
denied the will in order to affirm the
spirit, and for him the use of the will, and hence writing, in the
service of
the spirit is a confirmation of this denial.
39. The chief enemy of the philosopher is
not the
writer, nor even the poet, but the dramatist, who writes not for the
sake of
writing, but in order to affirm the soul and, hence, speech. He is fundamentalist where the philosopher is
transcendentalist; he is diabolic where the philosopher is divine; he
is in
league with the Devil where the philosopher is One with God ... whether
anterior to the world or, as in the case of my own theosophical superphilosophy, posterior to it - alpha or
omega.
40. The paradoxical standings of Sartre and Camus in relation to the above dichotomy would
suggest that
whereas Sartre was a genuine dramatist but a bogus philosopher, Camus was a genuine philosopher but a bogus
dramatist. For one cannot be both a
genuine dramatist
and a genuine philosopher at the same time!
Either one affirms the soul and (implicitly if not explicitly)
denies
the spirit, or one affirms the spirit and denies the soul.
Sartre affirmed the soul (of Communist
fundamentalism) but denied the spirit. Camus denied the soul but affirmed the spirit
(of Christian
transcendentalism). Hence where Sartre's
affirmation of the soul ties-in with drama, Camus's
denial of it bound him to philosophy and to the affirmation, in
consequence, of
the spirit. Sartre was the devil posing
as a philosopher, whereas Camus was the
god who also
dabbled in drama. Neither of them were
wholly given to drama or to philosophy, which is why neither are nor
could be
in the front-rank of dramatists and philosophers; for a dramatist who
is also a
philosopher and a philosopher who's also a dramatist will be less than
either,
especially when one also writes fiction and may well be more of a
novelist. Yet to write fiction is to
affirm the will, and although both Camus
and Sartre
wrote fiction, their affirmation of the will must have been less than
wholehearted, in view of their affirmations, respectively, of the
spirit and of
the soul, as evinced by their philosophy and drama.
For Camus, the
spiritual will of philosophic fiction; for Sartre, by contrast, the
soulful
will of dramatic fiction. In neither
case the pure will of prosaic fiction.
Therefore not a great deal of fictional sex, and nothing to
compare with
the best novels of, say, D.H. Lawrence or Henry Miller - two writers
who do
figure in the front-rank of fiction, and hence the world.
41. Put differently, one could argue that
fiction
based or centred on action rather than sex, on politics, say, as
opposed to
women, conforms to negative will and is thus a mode of anti-literature,
a mode
arguably more republican than catholic ... if we perceive, as I do, a
particle/wavicle dichotomy between
republicanism and catholicism, action and
sex. Hence where Camus
and Sartre, though especially Sartre, would qualify for identification
with
negative will by dint of the bias for action in their fiction, Lawrence
and
Miller would seem, by contrast, to pertain to the realm of positive
will by
dint of the bias for sex which characterizes their fiction, a bias
which is of
the essence of the world, and hence literature.
If Camus and Sartre were antinovelists,
Lawrence and Miller are novelists purely and simply, with a
corresponding
predilection for feminine subjectivity, a predilection at positive
variance
with the - relative to the world - masculine objectivity of the
literature of
political activism.
42. If description (of action/sex) is
characteristic of both antifiction and
fiction,
dialogue is the technique most characteristic of dramatic fiction and antifiction (since drama can be both positive
and negative,
comic and tragic), while the interior monologue most characterizes
philosophic
fiction, the 'superfiction' of the world at
its most
omega-oriented point ... prior to the world-denying revolution of
philosophical
fusion literature and the affirmation of a direct link with radical
philosophy
... such that leads beyond literature altogether to the spiritual
salvation of
the superphilosophical Heaven.
43. Not only until the beauty and pleasure
of the
natural plane (or planar world), the goodness and love of the civilized
plane
(or lunar purgatory), but also the strength and pride of the barbarous
plane
(or solar hell) ... have been eclipsed by the truth and joy of the
cultural
plane (or stellar heaven) will universal peace and harmony prevail, as
mankind
are united in the divine blessedness of Social Transcendentalism. Only when this planet belongs to God will the
'
44. I have written the omega where others
have
written the alpha or the purgatorial or the worldly.
I have led the Way beyond the collectivizations
of the superliterary
world to the individualism of the superphilosophical
Heaven. Those who follow me can be saved
from the will for the spirit, and in salvation they shall know God.
45. Neither the noumenal
collectivism (solar protons) of Hell nor the phenomenal individuality
(lunar
neutrons) of purgatory, nor even the phenomenal collectivity
(planar atoms) of the world, but the noumenal
individualism (stellar electrons) of Heaven - such is the divine goal
of
evolution, the omega point ... of spiritual transcendence.
Therefore not a return to the failed God of
electron particles that is implicated, as central star of the Galaxy,
in the successive
devolutionary falls which circle around it ... as sun, moon, and
planets, but
an advancement towards the true God of electron wavicles
that will be beyond the possibility of subsequent falls into solar,
lunar, and
planar imperfections by dint of its sublime cohesion of pure spirit,
the
electron-electron attractions of a supreme being which is no mere
stellar
'Creator' but the ultimate Creation in superstellar
beatitude.
46. Having previously argued in favour of
regarding
flutes as alpha and saxophones as omega wind instruments, I now find
myself in
the not-altogether-unprecedented position of wishing, in true
re-evaluating
fashion, to reverse this argument, albeit in terms less of a divine
antithesis
... than of a distinction between saxophones as alpha divine and flutes
as
omega diabolic, which is to say, as objectively centripetal and
subjectively
centrifugal. For it seems to me that one
can distinguish, in divine/diabolic fashion, between wind instruments
that are
played with the mouth being wrapped around or encompassing the
mouthpiece, and
wind instruments, by contrast, against the mouthpiece of which the
player
either places his mouth or directs a current of air into it from a
slightly
elevated position above. Instruments in
the first category, of what I would call an attractive technique,
include
saxophones, clarinets, and harmonicas, whilst instruments in the second
category, which I would identify with a reactive technique, include
trumpets,
trombones, and flutes. Now such an
attractive/reactive distinction is precisely what accords with divine
and
diabolic alternatives, the former idealistic and the latter
naturalistic. Thus if the saxophone
qualifies for an alpha
divine equivalence by dint of the particle-suggesting nature of its
keys and
the fact that, although manifestly played with an attractive technique,
its endpiece is of a centrifugal design,
it should follow that
the wind instrument most entitled to qualify for an omega-divine
equivalence
... is not the flute but the harmonica, and precisely because, lacking
keys,
its streamlined design is of a wavicle-suggesting
nature
which
readily lends it to associations with the most radical idealism,
an idealism effectively nothing less, in the intensely attractive
nature of the
wrap-around playing technique, than a musical omega point, and thus the
salvation of wind. If the saxophone is
transcendental in its correlation with electron-particle criteria, then
the
harmonica is Super-transcendentalist, an electron-wavicle
equivalence that stands to the saxophone as omega to alpha, or me to
Marx. In between, we will find instruments
like the
clarinet and the oboe which, although played with regard to an
attractive lip
technique, are less centrifugal than saxophones and less centripetal
than
harmonicas, altogether more middle ground in style and substance, their
sound
correspondingly less extreme than the more powerful saxophone and the
gentler
harmonica. Be that as it may, we now
have to deal, briefly, with the diabolic or naturalistic spectrum, in
which
reactive rather than attractive lip techniques will prevail.... Though,
before
I proceed any further, I should say that I believe the alpha position
here is
not held by a wind instrument but by the human voice, and that the
singing of
songs through a microphone constitutes a form of reactive technique
vis-à-vis
the microphone, which confirms singing as the most naturalistic type of
wind-based musical production, a type at polar variance with flute
playing,
given the particle/wavicle dichotomy which
arguably
exists between the objectivism of wind-expressing voice and the
subjectivism of
wind-impressing flute, the latter usually somewhat gentler than the
former,
especially since flute playing is subjectively centrifugal rather than,
like
singing, objectively so, and therefore much less reactive, overall,
than the
more powerful human voice. But if
singing is the alpha and flute playing the omega of the diabolic, or
naturalistic spectrum, then the playing of instruments like the trumpet
and the
trombone comes somewhere in-between, given the centrifugal style and
substance
of their construction which, with a concave mouthpiece, requires the
application of a lips-pressed-against, or reactive, blowing technique
used in conjunction
with the manipulation of a variety of keys or, in the case of
trombones,
extension and contraction of a single tube.
47. If harmonicas are the types of wind
instrument most correlative with a divine omega parallel, and hence
positive
air, and flutes are the types of wind instrument most correlative with
a
diabolic omega parallel, and hence positive fire, then it could be
argued that
accordions are the types of wind instrument which, on account of their
keyboard, most correlate with a purgatorial parallel, and hence
positive water,
whilst uilleann pipes are the types of
wind
instrument which, on account of their womb-like bag, most correlate
with a
worldly parallel, and hence positive earth.
Therefore one could speak of an ascending series of
omega-oriented wind
instruments ... from uilleann pipes to
harmonicas via
accordions and flutes - earth, water, fire, and air.
It is to their moral credit that most Irish
bands utilize one or more of these omega-oriented types of wind
instrument, in
contrast to their English and American counterparts.
In fact, the latter are more likely, given
the imperialistic traditions of their respective countries, to utilize
such
alpha-stemming ones as saxophones and trumpets, not to mention the
human voice.
48. Speaking of the human voice, one can and
should distinguish between the Antichristic
nature of
piano-accompanied singing, the Antifatheristic
(Satanic) nature of free-standing singing, and the Antivirginal
nature of guitar-accompanied singing, with approximately lunar, solar,
and
planar correlations respectively, correlations which have Nazi,
Communist, and
Socialist political parallels. For, in a
sense, singing is a step beyond poetry, a solarization
of a lunar mean, and when that solarization
takes the
form of utilizing a lunar instrument, like the piano, then we are in
the Nazi
realm, as it were, of the burning cross, of poetry, or verse, informed
by
emotion, and hence music, to such a degree that it ceases to be poetic
and
becomes quasi-dramatic. If this is Nazi,
then verse sung on a free-standing vocal basis is manifestly Bolshevik,
and
hence Satanic, the devil per se of
music whose emblem is the free star, the
unbounded star, or superstar, of an unequivocally dramatic, and
therefore
highly emotional, expression of verse.
Groups with a free-standing singer are musically rooted in the
Devil and
will rarely or never extend towards God, i.e. harmonica playing, least
of all
on a permanent basis. They symbolize a
Bolshevik tyranny, the only retort to which is the socialistic
republicanism of
the singer who also, and simultaneously, strums a guitar and thereby
affirms
the accommodation of verse to the world, albeit on its negative, or
republican,
side. Such a person is one with the
bordered star, and although still evil, or solar, he is markedly less
evil than
the solo singer (since approximating to the Antivirgin
as opposed to the Antifather). Beyond him, verse can only take the form of
poetic collectivism, or fusion literature, which transcends music, and
hence solarized emotion, in its more
complete accommodation of
the world. Such an accommodation is
feminine and subjective, where guitar-accompanied verse is 'masculine'
and
objective.
49. To distinguish, if rather colloquially,
between republican 'pricks' ('masculine' objectivity) and catholic 'cunts' (feminine subjectivity) on the
negative/positive
plane of the world, as between atomic particles and atomic wavicles. But to
further distinguish these from
parliamentary 'dickheads' (masculine objectivity) and protestant
'arseholes'
('feminine' subjectivity) on the negative/positive plane of the Antiworld, viz. the Purgatorial, as between neutronic particles and neutronic
wavicles.
Hence a planar/lunar distinction between 'pricks' and
'dickheads' on the
particle, or political, side of the gender divide, the former
pseudo-masculine
(for the world is essentially a feminine phenomenon) and the latter
genuinely
masculine; with a like-distinction between 'cunts'
and
'arseholes'
on the wavicle, or religious,
side of
this divide, the former genuinely feminine and the latter
pseudo-feminine
(since the lunar Antiworld is essentially
a masculine
phenomenon).
50. For a musical or, rather,
musical-instrument
parallel to the above, one would have to cite guitars and violins in
relation
to the world - the former on its negative (reactive), or republican,
side; the
latter on its positive (attractive), or catholic, side.
Likewise, one would have to cite pianos and
organs in relation to the purgatorial Antiworld
- the
former on its negative (reactive), or parliamentary, side; the latter
on its
positive (attractive), or protestant, side.
Hence a 'prick'/'cunt' distinction
between
'masculine' guitars and feminine violins, but a 'dickhead'/'arsehole'
distinction between masculine pianos and 'feminine' organs.
