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Op. 44

FROM MATERIALISM TO IDEALISM

Supernotational Philosophy

Copyright © 2011 John O'Loughlin

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CONTENTS

Aphs. 1-244

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1. Proton wavicles - atomic wavicles - electron wavicles; good Evil - good world - good Good; Roman Catholicism - Protestantism - Social Transcendentalism; Father - Son - Holy Ghost; Pope - Archbishop (of Canterbury) - Superleader.

2. Proton particles - atomic particles - electron particles; bad Evil - bad world - bad Good; Monarchism - Parliamentarianism - Communism; Satan - Antifather - Antichrist; King - Prime Minister - President.

3. Art - literature - music; appearance - appearance/essence - essence; materialism - realism - idealism; Devil - world - God. (Broad generalization.)

4. With proton-biased women, long hair tied up: autocratic; long hair hanging loosely: worldly and/or democratic; long hair tied back in a ponytail: Father-stemming theocratic. Thus materialism - realism - idealism.

5. With electron-biased women, short hair sticking up: socialist and/or communist; short hair hanging loosely: liberal democratic and/or ecologist; short hair tied back in a short ponytail stemming from the crown of the head and extending to approximately the base of the neck: fascist and/or centrist. Thus materialism - realism - idealism. Devil - world - God ... on respective evolutionary levels, with intermediate, or bourgeois equivalents, coming in between.

6. The more radical and progressive elements in the Roman Catholic Church should be expecting and desiring Messianic revelations. The Church has a duty, seemingly, to 'hang on', or remain in place, until revelations of the Second Coming decree otherwise. Without the Church, there would be a state absolutism, i.e. wholesale Communism, and that has no mandate for furthering or recognizing Messianic revelations, being a materialistic entity necessarily opposed to the Divine. The Messiah recognizes the true Church and those who belong to it as worthy of theocratic upgrading and thereby entitled to Social Transcendentalist salvation. The true Church has ever upheld an idealistic and therefore truly divine Christ, and he who corresponds to a Second Coming is nothing if not idealistic, i.e. an advocate of the Holy Spirit. This Messiah will replace the Church with the Centre, but he could not function where there was no Church!

7. Franco pushed back the atheistic threat of Socialist/Communist/Anarchist revolution and thereby saved Spain from the jaws of the Antichrist and the tragic concomitance of wholesale materialism. Antichrist against the worldly Protestant Christ of Germanic realism is, historically considered, a far more logical and just proposition than Antichrist against the heavenly Catholic Christ of Latin idealism. For realism, in its decadence, invites a materialistic opposition, calls forth such opposition, and will inevitably pay the penalty of its historically false and heretical nature through wholesale materialism. Abraxas to Antichrist, the false Christ of bourgeois humanism succumbing to the Antichrist of proletarian humanism, both internally and externally. Fortunately this did not happen in Spain, nor should it have, where the true Church of Christian idealism has long been the historical norm and against which Slav-inspired Communism was an historical aberration, an irrelevance connected with the gross delusion of universal Marxism. The aberration in question paid the penalty of its irrelevance, as it should do in any Latin country, South American ones not excepted, and the true Church was saved from destruction at the hands of the Antichrist. Yet a military dictatorship is not and cannot be regarded as an end-in-itself, but ... is the product of a necessarily stringent reaction to the threat of insurgent Antichristism. Once that threat has been overcome, as it was in Spain, the dictatorship in question must eventually make way for democratic Liberalism, so that the People acquire political sovereignty and are thereafter in an ideological position to progress, democratically and peacefully, towards the more important sovereignty which would be offered them by and through the Second Coming, and under the guidance of Social Transcendentalism. Without that political sovereignty, however, they would be unable and unqualified to accept sovereign upgrading ... in a kind of progression from soft-line electron particles to hard-line electron wavicles, but would simply remain victims of quasi-autocratic and lower theocratic domination. Yet the achievement of political sovereignty within a broadly republican context confirms the People in an electron bias and thereby justifies their being regarded, by the Second Coming, as candidates for religious sovereignty. In Spain, such liberalization has occurred and the People are accordingly in a position to vote for Centrist upgrading once the opportunity to do so occurs. As I see it, the existence of a constitutional monarchy in the background, so to speak, of this liberal democracy is a necessary counterweight to the possibility of hard-left elements exploiting a liberal republic in pursuance of their own necessarily hard-line republicanism, and thereby inviting a hard-right backlash and return, in all probability, to military rule. Through constitutional monarchism, democratic stability is assured, in consequence of which the People are spared the vicious circle of Antichristic rebellion and military reaction, as well as guaranteed their electoral rights. Spain, I am confident, will opt for Messianic salvation, not succumb to Antichristic damnation.

8. An Irish Social Transcendentalist Centre would not discriminate, on racial grounds, between Irish Catholics in Britain and English Catholics but would welcome any Catholics desiring to escape Antichristic materialism, regardless of their racial standing. The important thing from the standpoint of relevance to Social Transcendentalism is ideological suitability, and a man's race is irrelevant to an evaluation of this suitability. We Social Transcendentalists are no neo-pagans ... to insist on a purely racial evaluation of people, like the Nazis, but are radical ideologues, and all those who genuinely subscribe to the Catholic faith and are accordingly awaiting Messianic deliverance should be treated equally on an ideological basis. (Not that there is no connection between ideology and race; for most Catholics in Britain are of Irish and, hence, Celtic ancestry.)

9. Higher and lower categories of blue-collar workers: skilled and unskilled. Similarly, higher and lower categories of white-collar workers: professional and non-professional. Thus mechanics and labourers on the one hand, teachers and clerks on the other; similar distinctions applying right the way through the entire spectrum of blue- and white-collar occupations. Needless to say, the skilled blue-collar worker is, among manual workers, equivalent to the professional white-collar worker, just as the unskilled blue-collar worker has his equivalent in the non-professional white-collar worker. Nevertheless, in the working-class hierarchy, the non-professional white-collar worker generally ranks above the skilled blue-collar worker, in between the professional and unskilled extremes. Could it be, I wonder, that Social Transcendentalism should evince a bias for skilled blue-collar workers and non-professional white-collar workers, in contrast to a Transcendental Socialist bias for professional white-collar workers and unskilled blue-collar workers? Certainly the days of Fascist/Communist non-professional white-collar absolutism vis-à-vis unskilled blue-collar absolutism are over! This makes us think increasingly in terms of biased compromises one way or the other.

10. I have nothing against profit. Only a hard-line materialist of purely Socialist stamp would denounce profit-making in economic matters, and precisely because he lacks a taste for or capacity to understand idealism, the essence of profit. What distinguishes a Capitalist from a Communist or a Centrist system ... is not profit but who owns the means of production. For such ownership determines the fate of the profits and the manner, if any, of distribution. A Capitalist system, with the means of production in private hands, will allow the owner to amass profit for himself. A Communist system, with the means of production owned by the People through the State, will encourage a more equalitarian distribution of profit largely on a bureaucratic and, hence, materialistic basis. However, a Centrist system, in which the means of production were under the trusteeship of the Centre for the People, would likewise permit of a more equalitarian distribution of profit, though with a meritocratic and, hence, idealistic bias. Thus whereas Capitalism is primarily designed to serve the individual who owns the means of production, both Communism and Centrism are designed, on the contrary, to serve the collective, albeit in diametrically opposite ways. The progression, or distinction, is from the economics of the world (Protestant realism) to the economics of God (Messianic idealism) via the economics of the Devil (Antichristic materialism). Plutocracy to meritocracy via bureaucracy. But in all three forms of economic management, profit will and must continue to be realized, in Transcendental Socialism no less than in Liberalism and Social Transcendentalism.

11. Trees aren't necessarily the purely worldly, i.e. sap - wood - leaves, phenomena I formerly thought, though some are more of the world than others. Blossom is to a tree what the subconscious is to a head (human or animal), viz. the Father-stemming divine element, almost dream-like in character. By contrast, fruit is the Satan-stemming diabolic element, equivalent to the old brain and therefore constituting a kind of materialistic contrast to the idealism of blossom. As with the Galaxy, where the central star precedes the sun in evolutionary terms, so the divine element of a tree usually precedes its diabolic element - blossom in spring, fruit in summer (the apple tree outside my window being a case in point). Living in Paradise, Adam was forbidden to eat the fruit of the 'Tree of Knowledge'. But the Devil, in the guise of a snake, tempted Eve and Eve tempted Adam, with a result that Adam tasted of the fruit and was cast out of Paradise ... to wander the world, which knows both good and evil. Adam had transgressed the blossom-oriented divine integrity of 'the Garden' and was accordingly no longer a part of it. Tasting evil, he became ripe for the world.

12. There is a connection between a woman's dress, particularly a summer dress, and a tree's blossom; for, in a sense, outer clothing, when of a proton-suggesting centrifugal nature, is to a woman's body what blossom is to a tree - a kind of divine equivalent, idealistic and dream-like or, rather, aesthetic, especially when light and gauzy. Underclothing, by contrast, suggests a hard, compact, almost fruit-like materialism about the body, and may accordingly be equated with the diabolic element in a tree, since akin to fruit. Thus as the worldly tree acquires divine and diabolic dimensions in soft blossom and hard fruit and/or nuts (for nuts also correspond to the Diabolic), so the worldly body of a woman takes on such contrasting dimensions in flowing dress and tight-fitting underclothes ... in the context of alpha-stemming proton-biased femininity. Doubtless, a moral parallel with the Garden of Eden allegory can be drawn.

13. Autocratic pipes; Liberal cigars; Democratic Socialist tipped cigarettes; Socialist untipped cigarettes; Nazi mentholated cigarettes; Communist roll-ups; Transcendental Socialist joints. The pipe, an autocratic mode of smoking tobacco, retains a proton status in which a feminine 'ringfulness', commensurate with an overall cylindrical design, extends throughout its length - from bowl to stem. The cigar, a democratic mode of smoking tobacco, retains an atomic status, composed of a compromise between a quasi-proton cylindrical design, in which the tobacco leaves are rolled into a tube-like slenderness, and a quasi-electron tubular materialism, the combination of rolled tobacco and tubular solidity making, it seems to me, for the atomic integrity already alluded to above. By contrast, the cigarette, conceived in its radical democratic manifestation, retains an electron status commensurate with the tubular solidity of its elongated shape, in which tobacco, far from being rolled, is finely cut and tightly packed together between the cigarette paper. Consequently, in contrast to a pipe, a cigarette has a masculine connotation, born of its inherent materialism. One could argue that the progression from pipes and cigars to cigarettes signifies a degeneration, within Western civilization, from idealism to materialism via realism, not only in terms of design and content but also by dint of the fact that the smoking technique has itself degenerated from the high level of the palate to the comparatively low level of the lungs via the throat and/or a throat/lungs alternation: pipe-smoking idealism having been superseded by cigarette-smoking materialism, inhalation of tobacco into the lungs indicative of a moral nadir commensurate with socialist materialism, lung cancer a sort of proletarian disease. Certainly a decadent pipe-smoker would be one who inhaled lung deep and thereby levelled with the materialistic baseness of the average cigarette-smoker - a phrase necessarily excluding certain females. But make no mistake: cigarettes are a smoking dead-end commensurate with Socialism! There is no such thing as divine smoking, not even where pipes are concerned. Rather, smoking corresponds to the diabolic side of life, from Royalism through Parliamentarianism to Socialism. It is a thing of the brain - old, mid, and new - as opposed to the mind.

14. The wavicle/particle dichotomy within the atom, or a particular part of it, is not indicative of or equivalent to a feminine/masculine division. Rather, it is the proton/electron dichotomy which signifies such a division, and, in evolutionary terms, this is commensurate with a progression from the feminine to the masculine, from proton wavicles and/or particles to electron particles and/or wavicles via an atomic compromise. No less than the alpha-stemming pagan age bespoke a 'dress' absolutism, irrespective of a person's gender, so the omega-aspiring transcendental age of the future will bespeak a 'trousers' or, rather, one-piece zippersuit absolutism ... indicative of a radically masculine status. Electron particles and wavicles are simply two kinds of masculinity: a materialistic kind, equivalent to bad spirit, and an idealistic kind, equivalent to good spirit - a distinction, in other words, between Communism and Centrism, inner intellectuality and inner contemplation. They contrast radically with the two kinds of femininity which, in an alpha-stemming age, correspond to bad soul and to good soul respectively: Royalism and Catholicism, outer intellectuality and outer contemplation. I say nothing regarding their popular, or bodily, concomitants!

15. Considered in the round, man has three gods in his head or, to be more specific, there is a mind, viz. the subconscious, corresponding to the Father and/or Virgin Mary; a mind, viz. the conscious, corresponding to Christ; and a mind, viz. the superconscious, corresponding to the Second Coming and/or Holy Ghost. Thus from an open-society standpoint there are three immanences - one for each part of the psyche. Obviously, in an incipiently omega-oriented age, it is understandable that immanence will come to be identified with the Holy Ghost, and that the superconscious will be regarded as commensurate with such an immanence, much as Einstein's concept of curved space has come to the fore at the expense of Newtonian force-and-mass ... within the parallel context of the brain and its main subdivisions thereof. Yet, aspirations towards the Holy Ghost notwithstanding, the subconscious still exists and, consequently, an alpha-stemming immanence has to be accounted for and lived with - as is invariably the case when we sleep. The blunt truth of the matter is that, even these days, the primitive or primary immanence has more place in a majority of people's lives than the ultimate immanence - as can be verified by the amount of time spent sleeping and/or dreaming as opposed to, say, tripping and/or meditating.

16. I have recently come to realize that, no less than with cigarettes, chips are divisible, according to length and thickness, into categories approximately corresponding to Socialist and Communist alternatives. Thus we can distinguish between four main types of chip, viz. the Democratic Socialist long chip and the Marxist short chip on the one hand, followed by the Communist plain thin chip and the Transcendental Socialist crinkled thin chip on the other hand. As a rule, Socialist chips are larger and/or fatter than Communist chips, as well as harder and greasier. Chips, then, can either pertain to the democratic West or to the theocratic East, though all alike are left wing in constitution.

17. The intellectual realization of the truth by the Few must serve its spiritual realization by the Many. Shadow-truth to light-truth.

18. To stress a continuity in civilized evolution, like Bertrand Russell, is to take a civilized, or idealistic, view; to stress a discontinuity in the evolution of civilization, like Oswald Spengler, is to take an uncivilized, or materialistic, view; to compromise between continuity and discontinuity, like Philip Toynbee, is to take a worldly, or realistic, view. Doubtless all views are relatively correct, though not necessarily to the same extent or with equal applicability to all parts of the world. Clearly, there are some parts of it, including India and the Middle East, where the idealistic view of civilized evolution is probably more applicable, and, conversely, other parts of the world, including Russia and the Far East, where the materialistic view would probably prove of greater relevance. Racial and geographical factors have to be taken into account - both subjectively and objectively.

19. The true Briton is neither a Celt nor an Anglo-Saxon but a cross between the two. Better, in this sense, to be a Briton than a Scotsman or an Englishman.

20. There is a sense in which the United Kingdom is more supra-national than international or even national. Conceived as a political entity, the U.K. is a kind of supra-national phenomenon, albeit very modestly by comparison with, say, the United States. At bottom, the United Kingdom is a constitutional monarchy, in other words a compromise between autocracy and democracy, the People both subjects of the reigning monarch and democratically sovereign, both bound and free - a typically British paradox in which, seemingly, Celtic autocracy and Anglo-Saxon democracy combine to establish a uniquely British compromise, the former necessarily attenuated and, hence, constitutional; the latter inherently liberal and, hence, parliamentary. An old-brain/mid-brain compromise, necessarily hostile to new-brain republicanism.

21. For ex-colonial peoples like the Irish and the Indians, nationalism should only be regarded as a means to a higher (or supra-national) end, not as an end-in-itself. It should not be their fate to play at being third-rate bourgeois powers, but to assist in the development of People's supra-nationalism. All nationalism must be consigned to the rubbish heap of history by People's supra-nationalism. Whether through superdivine or superdiabolic agents or a combination of both, the world must be brought to an end, in order that the new post-worldly life can properly begin. For a Supertheocrat like me, the impending 'End of the World' is something to rejoice in, since it should pave the way for the eventual global realization of the 'Kingdom of Heaven' in a federation of Social Transcendentalist Centres.

22. In the struggle between 'the round' and 'the square', I am always on the side of 'the round', provided it is Centrist and, hence, truly theocratic.

23. Meritocratic jazz; bureaucratic blues; technocratic rock: idealism - realism - materialism ... on the People's theocratic level of musical evolution.

24. The other side of a worker coin - the heads side, so to speak - has a player's face. Play is the antithesis to and reprieve from work, the recreational 'plus' as opposed to the laborious 'minus'. Yet just as work exists on different levels, whether white- or blue-collar, so does play, and one might ascribe to any given level of work, be it intellectual or manual, a correlative mode of play. Thus the type of play most appropriate to an intellectual worker will be intellectual and/or cultural in scope, whereas a manual worker will find some kind of physical or bodily play more suited to his bent - the distinction approximately corresponding to a divine/diabolic dichotomy. On the one hand, mind games, including quizzes; on the other hand, sport, particularly of a competitive and physical nature, like football. In the one case, music, especially in a rock/jazz format; in the other case - sex.

25. Clearly there is a class distinction between players no less than workers. For some players, like musicians, are passive and intellectual, whereas others, like footballers, are active and physical. There is co-operation between the former, and competition between the latter. A kind of divine/diabolic distinction on the level of play, corresponding to white- and blue-collar workers respectively. Yet, in relation to work, even competitive physical play is a kind of divine or quasi-divine alternative, so that there exists a sense in which competitive sport corresponds to the 'theocratic' side of a Transcendental Socialist integrity, having its roots, or essence, in manual labour - admittedly, a somewhat bogus theocratic equivalent in relation to a genuinely passive and cultural order of play, but no more bogus than other 'theocratic' aspects of such an integrity. In complete contrast to the genuinely theocratic or, rather, supertheocratic equivalent ... of passive and cultural play within a Social Transcendentalist integrity where, paradoxically, it is the 'social' side which is relatively bogus or, at any rate, less than active and laborious; transmuted, as it were, by the higher, or supertheocratic, side. Thus one might speak of a professional white-collar/unskilled blue-collar compromise in the case of Transcendental Socialism, but of a skilled blue-collar/non-professional white-collar compromise in the case of Social Transcendentalism, with corresponding levels or types of play. Certainly, we should not overlook the playing side of modern life under pressure of worker materialism from Socialist/Communist propaganda. For play is objectively more important than work, an idealistic commitment which can intimate of the Divine, and players are accordingly more important than workers, which is to say, a superior kettle-of-fish, particularly when cultural and truly passive.

26. Under Marxism the player, even when competitive and physical, is at risk of being eclipsed by the worker - indeed, is generally eclipsed by the worker-fixation of such a materialistic ideology. With Centrism, on the other hand, the player should take precedence over the worker, being held up as a model idealist and ideal type for a divinely oriented society. It is not for us to drag everyone down to the lowest-common-denominator of a worker status and description but, rather, to elevate as many people as possible to the higher status and description of a passive player.

27. One should carefully bear in mind the ideological context of a given society before ascribing a left/right political status to any given extreme party. Thus in a democratic context, one can distinguish between Conservative right and Democratic Socialist left, whereas the Extreme Right and the Extreme Left may be distinguished from one another on the basis of a Nazi/Marxist dichotomy, as between the National Front (latterly the British National Party, or BNP) in Britain and the Socialist Workers' Party, both of which tail-end a democratic society. However, in the case of a Transcendental Socialist/Social Transcendentalist dichotomy one is dealing with a theocratic level of evolution beyond democratic society, and here there is no distinction between extreme right and left, but only a right/left distinction between two ideologies - namely proletarian humanism on the Transcendental Socialist right and superfolkish transcendentalism on the Social Transcendentalist left, as germane to an entirely different ideological context from the democratic one. A racing car may be extreme left in relation to an open-topped sports car of an approximately Democratic Socialist equivalence, but a motorbike is a completely different mode of automotive transportation from a car, whether of extreme or relatively moderate construction, and therefore appertains to a new scale-of-reference - one, so I argue, that is theocratic rather than democratic in essence and, in relation to scooters, right as opposed to left. Koestler was definitely correct about Communism, particularly in its Soviet manifestation, being opposed to, rather than an extension of, Democratic Socialism. In short, a totally different phenomenon, as different as a motorbike from a sports car, but on that account closer in conception to a scooter!

28. All motorbikes are communistic, just as all scooters are fascistic, even though motorbikes, no less than scooters, come in a variety of different shapes and sizes - some, like racers, manifestly idealistic; others, like tracksters, manifestly materialistic; yet others, like dragsters, manifestly realistic and therefore somewhere in between the others. Similarly, scooters come in a variety of different shapes and sizes - some, like Lambrettas, clearly idealistic; others, like Hondas, clearly materialistic; yet others, like Vespas, clearly realistic and therefore somewhere in between the others. However, in between motorbikes and scooters come trikes, which are likewise divisible along tripartite lines - some leaning towards Communism, others towards Fascism, yet others properly middle ground and therefore stylistically neutral.

29. One should not speak of the Good, the True, and the Beautiful, but of the Beautiful, the Good, and the True, as roughly paralleling the Father, the Son, and the Holy Ghost. Three stages of divinity and their attributes, corresponding to autocratic, democratic, and theocratic forms of society. By contrast, one could speak of the Ugly, the Evil, and the False, if diabolic parallels to the three verities named above are to be elicited, which might also be described in terms of the Antifather, the Antichrist, and the Antispirit. Ugliness as a negation of beauty, evil as a negation of goodness, and falsity as a negation of truth. Three types and stages of immorality paralleling three types and stages of morality - autocratic, democratic, and theocratic, corresponding to the perfect form, the perfect act, and the perfect feeling. If perfect form is the Beautiful and perfect feeling the True, then the perfect act may be characterized as the Good, on the basis of its constituting a compromise between form and feeling, beauty and truth, the rights of the individual and the interests of society. Increasingly we are abandoning the Beautiful and the Good for the True, leaving form and action behind us in our quest for the perfect feeling. We are becoming the Holy Ghost.

30. A comprehensive and logical view of human evolution would entail an acknowledgement of four principal stages of its unfolding, viz. a materialistic stage corresponding to the Iron, Stone, and Bronze Ages; a naturalistic stage corresponding to the Christian Middle Ages; a realistic stage corresponding to the past two centuries of social if not socialistic progress; and, finally, an idealistic stage corresponding to the coming age of transcendental aspiration. Speaking more abstractly, one could define each of these four stages in terms of an historical progression from proton-particle autocracy to proton-wavicle theocracy, and from electron-particle democracy to electron-wavicle supertheocracy - a progression paralleling the Spenglerian distinctions between 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness'. Thus a gradual rise from the depths of planetary materialism to the heights of otherworldly idealism via naturalistic and realistic worldly compromises. A cosmic 'fall' from soul to materialism to begin with, and a karmic 'leap' from idealism to spirit to end with - the path, as it were, from Hell to Heaven, from proton-proton reactions to electron-electron attractions via atomic actions ... of worldly duality.

31. Clearly the Beautiful, the Good, and the True are not the only verities to have occurred to man, even if they or, at any rate, the first two have traditionally had more value for Western man, whose civilized inception was rather more on the level of naturalism than of materialism, and who would accordingly acknowledge the Beautiful above the Strong. For Strength is what corresponds, after all, to pagan materialism, and in a more comprehensive view of moral evolution it may be said to precede the Beautiful. Thus from materialistic strength to naturalistic beauty, and from realistic goodness to idealistic truth.

32. But to what sort of strength are we alluding in regard to pagan materialism? Is it forceful strength or material strength, power or hardness? Undoubtedly the latter, although we need not entirely exclude power from our estimation of pagan values, which would be rather more cosmic in origin than worldly, a strength appertaining to cosmic gravity and preceding, on the solar level of soul, the worldly strength of material hardness. Doubtless each kind of strength is symbolized by a different divinity in pagan mythology, although the nearest Christian equivalents would be the Father with regard to cosmic power and Moses and/or St Joseph with regard to material hardness, the latter somewhat more pagan than cosmic in character. After which, the ideal of beauty and its Western association with the Blessed Virgin, followed by the Christian ideal of goodness, symbolized by Christ, and the transcendental ideal of truth; although here, too, a division surely exists between intellectual truth, or truth grasped intellectually, and spiritual truth, or truth realized spiritually, a division which would find theological parallels in regard to the Second Coming and the Holy Ghost within a loosely Christian framework, the one preceding the other, as befitting the evolution of truth from comparatively worldly beginnings to a transcendent climax, with antithetical parallels to St Joseph and the Father respectively. Obviously, the diabolic converse of cosmic strength, or power, would be cosmic weakness, or servility, as pertaining to the Devil vis-à-vis the Creator (read: the sun vis-à-vis the central star of the Galaxy). Similarly, the diabolic converse of material strength, or hardness, within the context of pagan civilization would be pliability, or softness, as pertaining to Pharaoh vis-à-vis its Roman Catholic inception and concomitant virtue of beauty, symbolized by the Blessed Virgin (an extrapolation, in part, from the pagan Venus), who accords with a naturalistic phase of evolution. Undoubtedly the best-known and most representative embodiment of the religious ideal of this period in the West was Joan-of-Arc, whose virgin purity and child-like beauty were legendary, and whose martyrdom symbolizes its inevitable demise and subsequent eclipse by Protestant realism, the claims of the Many taking precedence over the pomp of the Few. But that is another story, and before I proceed further ... it is necessary to define the diabolical converse of beauty in terms of ugliness, and to posit Henry VIII as the most credible political embodiment of what might be termed Antivirginal naturalism, his eight wives and vast physical bulk ample testimony to an ugly disposition! Yet as we proceed from naturalism to realism, the figure of Luther looms large on the religious horizon, and Christ, though once real and now a symbol, finds living embodiment in this champion of the general good and opponent of aristocratic elitism, this man of the People whose rebellion against the Catholic status quo led to the Protestant phase of Christian civilization, the Christian phase-proper, and so to freedom of worship for the masses as an alternative to aesthetic enslavement and quasi-autocratic control of religious devotion. There is certainly a parallel here with Father-derived power, as though this religious phase of realistic evolution was equivalent, in Christian terms, to the cosmically-oriented phase of the earlier materialistic civilization, whereas the subsequent parliamentary phase of realistic evolution, with its Cromwellian concern for the general good expressed politically, may be said to parallel the stoical phase of materialistic civilization, the strength-as-hardness phase, when not royals but peers (barons) were the most representative class, the bourgeoisie here struggling against aristocratic entrenchment, evil taking the form - doubtless adequately embodied in Charles I - of opposition to the general good conceived in terms of the political rights and interests of the Many or, at any rate, of the middle classes. But the Good was not and, at that stage of evolution, could not be wholly triumphant, and so a compromise, better described as liberal, was arrived at ... in which the rights of the individual, corresponding to naturalistic idealism, and the interests of the collective, corresponding to realistic idealism, were held in balance - beauty and goodness bound in parliamentary conflict through liberal compromise. For the Good is not, as might at first appear to be the case, a compromise between the rights of the Few and the interests of the Many but, rather, is the latter existing by itself as the maximum realization of those interests. The Good is not liberal and parliamentary but social and republican, and consequently British parliamentarianism, stemming from the English Civil War, signifies neither more nor less than an atomic compromise between beauty and goodness, the naturalistic Few and the realistic Many, while behind and at the back, so to speak, of this worldly dualism ... both power and strength, in the guise of the Monarchy and the Peerage, the Sovereign and the House of Lords, remain enthroned, the cosmic and pagan roots of Western civilization still intact and co-existing with both the naturalistic flower and the realistic leaves above or, to put it more literally, power and hardness contiguous, through the House of Commons, with beauty and goodness, albeit a lesser beauty than the Catholic and a lesser goodness than the Protestant, the latter of which only achieves full realization in Puritanism, a later phase of religious goodness characterized by quietism. And political goodness? Clearly, its full realization can only come through Socialism, which presupposes a republican independence of beauty and, no less importantly, of power and hardness. In other words, full-blown political realism can only be realized on the level of Socialist republicanism, although there are of course lesser realizations, corresponding to so-called liberal republics, in which two contending views of the common good jostle for electoral sanction from the sovereign People, as for example with regard to capitalistic Republicans and socialistic Democrats in the modern American Republic - a dualistic framework partly owing its existence to historical circumstances, by which I mean the implausibility of a more absolutist framework at or around the time of the War of Independence, i.e. the late-eighteenth century, and partly owing it, I dare say, to racial factors, i.e. the fundamentally Anglo-Saxon and, hence, relativistic origins of modern America, that could be said to contrast with the essentially Slavic and, hence, more absolutist integrity of Russia, which in any case underwent revolutionary change at a time more conducive to the establishment of a Socialist republic. However that may be, it is only in Socialism that the Good, conceived politically as the happiness of the greatest number, can be fully realized, since such an ideal presupposes a Socialist rather than a Capitalist foundation, commensurate with the common good. Consequently Socialism is the only means by which the Good can attain to full political stature or become the sole ideal of a given community, Democratic Socialism necessarily entailing a compromise with the Beautiful within a parliamentary framework and therefore allowing for the perpetuation of a society divisible between naturalism and realism, the rights of the Few and the interests of the Many, which, as in Britain, can only be liberal.

33. Beyond the realistic phase of evolution, however, comes the idealistic phase in which not the Good but the True takes precedence over all other concerns and, through the agency of the Second Coming, this truth is first intellectually expounded and then disseminated for subsequent literal realization in the form of an aspiration, on the part of the Many, towards the spiritual climax of evolution and maximum realization, in consequence, of pure spirit. Thus from intellectual truth in the world to spiritual truth beyond it, from impure idealism to the purest possible spirituality. The idealistic revolution is the ultimate revolution, opposed to realism and to everything that precedes it, including nature. Only through the truth can human life ascend towards the heavenly life - eternal and complete. But if intellectual truth corresponds to penultimate divinity and spiritual truth to ultimate divinity, then whatever opposes the truth must correspond to the penultimate and ultimate diabolism, whether on the intellectual plane of falsity or on the spiritual plane of illusion, that is to say, whether in terms of misguided theory or wrong practice - two failings as contemptible in the omega-aspiring context of idealism as ... softness and weakness were in the alpha-stemming context of materialism. Both the false 'view' and the wrong 'trip' would be punishable.

34. Just as Protestantism signifies a realistic revolt against Catholicism, so Socialism signifies an idealistic revolt against Capitalism. Luther and Marx were fellow rebels in the face of long-established traditions.

35. Taking a wider view of realism and idealism, one could argue that Protestantism signified an idealistic, or religious, realism; Liberalism a realistic, or political, realism; and Capitalism a materialistic, or economic, realism. Just so, it can be contended that Socialism signifies a materialistic, or economic, idealism; Communism a realistic, or political, idealism; and Centrism - the more evolved ideology of the Second Coming - will signify an idealistic, or religious, idealism, thereby bringing the idealistic phase of evolution to an appropriately religious consummation.

36. Idealism equals ideology, a system of beliefs concerning how life should best be lived, which generally entails a religious or quasi-religious view of man. Idealism signifies the triumph of mind over matter, the redemption of man through truth. And truth, if pursued to its logical conclusion, leads to spirit, no less than strength - the positive attribute of materialism - stems from soul. Soul and spirit are the great absolute antitheses, the utmost antitheses of which the Universe is capable. Materialism and idealism are the utmost antitheses of which the planet is capable, and naturalism and realism are relatively antithetical within the less extreme context of the world. No less than realism is a kind of second or artificial materialism, a supermaterialism, so idealism is a kind of second or artificial naturalism, a supernaturalism.

37. Feudalism - Royalism - Catholicism; Protestantism - Liberalism - Capitalism; Socialism - Communism - Centrism: a rough outline of Western evolution from materialistic beginnings to an idealistic end via realism. Though even here, in contrast to a more full-blown or universal view of human evolution, the materialistic is essentially naturalistic in character, certainly when compared with pre-Western materialism on the basis of a tripartite distinction between pagan religion, tribal politics, and primitive (agrarian) economics, as between idealistic, realistic, and materialistic manifestations of a specifically materialist stage in time, against which Feudalism can be seen as an economic revolt. Conversely, one could argue that the idealistic stage of evolution is as much beyond the Western stage-proper as the materialistic stage was before it.

38. As much difference between Centrism and Socialism as between Protestantism and Capitalism or, for that matter, Catholicism and Feudalism. Antitheses on the idealistic level of evolution no less than on the realistic and materialistic levels; antitheses, needless to say, between the Divine and the Diabolic - religion and economics.

39. A materialistic age will have a false religion as the converse side of its own materialism. Thus for the inceptive 'naturalistic' materialism of early autocratic civilization we find some pagan and/or occult religion, with sun-worship and astrology typifying the bogus nature of the religious norm - one more cosmic-orientated than worldly. Thereafter, the latter phase of materialistic religion leads, via idolatry, to naturalistic religion, and so to the beginnings of a genuinely transcendental orientation - as, for example, with Catholicism, where the supernatural is infused into the natural in the guise of the Virgin and Christ, not to mention religious art. From religious naturalism, however, the path leads via humanized Christianity to realism and to the consequent beginnings of an artificial materialism relative to early democratic civilization, a materialism whose obverse concomitants ... in naturalism and the paranormal ... attest to a new religious falsity - the antithetical equivalent to the pagan and occult falsity of autocratic antiquity. Naturalism, which takes a variety of forms, including secular humanism, may be regarded as leading to the bogus supernaturalism of such latter-day phenomena as parapsychology, ESP, and theories of the Universe which, in their patently extravagant claims, border on the fantastic - the multiple-universe and worm-hole theories not excepted. Here a kind of artificial occultism follows on behind the artificial paganism of the worldly naturalist, whose devotions to the world do not exclude a sort of hero-worshipping idolatry, particularly where (the photographic images of) pop stars, film stars, leading sportsmen, revolutionary gurus, etc., are concerned. True religion, however, is lurking in the shadows, as it were, of realistic civilization. For with the coming idealistic stage of evolution, a new transcendentalism will make its appearance in the world ... to signal the end of bogus religion and the beginnings of a supernaturalism which should ultimately lead to Heaven.

40. Materialistic age: false religion; naturalistic age: true religion; realistic age: superfalse religion; idealistic age: supertrue religion. In the first and third ages of human evolution religion is not only false but very much subordinate to the prevailing materialism. In the second and fourth ages of human evolution, however, religion is the guiding or prevailing norm and, by a curious paradox, materialism is false, i.e. synthetic, transmuted, subordinate, redeemed, etc. (Thus one could speak of the 'social' aspect of Social Transcendentalism as a false, or transmuted, form of Socialism. Obviously, plastic is a false, or synthetic, kind of material.) Broadly, the first age is one of minerals and stone; the second age one of wood and glass; the third age one of steel and concrete; and the fourth age one of aluminium and plastic.

41. There are four stages and types of love, each of which corresponds to one of the above-mentioned ages. Thus for the materialistic age there is emotional love, or love of another person; for the naturalistic age there is brotherly love, or love of one's fellow man; for the realistic age there is sexual love, or love of sex as such; and for the idealistic age to come there is spiritual love, or love of the self. The first type has to do with 'being in love', usually with a person of the opposite sex, and it implies sexual relations. The second type has to do with love of mankind in general, irrespective of sex, and it implies Christian charity and compassion. The third type has to do with sex as an end-in-itself, whether or not with a member of the opposite sex, and it implies promiscuity as an expression of crude self-love. But the fourth type has to do with spiritual self-love, and it implies contemplation and/or meditation as a realization of the Divine. Beyond this pure love there is nothing higher ... except the ultimate purity of the divine love itself - transcendent and eternal. Thus from love of another to self-love via naturalistic and realistic alternatives - the path of love's evolution from materialism to idealism, the Father to the Holy Ghost via Christ and Antichrist.

42. Materialistic strength and realistic goodness are no less antithetical, as well as mutually exclusive when taken to extremes, than naturalistic beauty and idealistic truth. Strength and goodness are no more equivalent than beauty and truth. An atomic parallel to the aforementioned qualities would read approximately as follows: proton-particle strength; proton-wavicle beauty; electron-particle goodness; electron-wavicle truth. An approximate distinction, in other words, between Kingdom, Church, State, and Centre.

43. Books approximate to a democratic stage of human evolution, as pertaining, for example, to Western civilization. They are relativistic and rectilinear, page facing page on rectangular paper. Books, then, are a kind of middle-ground development in between two more absolute and curvilinear extremes, viz. the autocratic scroll, as germane to a proton-biased age, and the theocratic tape, as germane to an electron-biased age, the former preceding Western civilization and the latter succeeding it - alpha and omega either side of the world. Just as scrolls were transcribed to books or manuscripts (an early type of book) by the educated elites of early Western civilization, so books are being transcribed to tapes in this transitional age between democratic and theocratic civilization, a process of aural transcription which has only just begun but which is bound to be continued in the decades ahead, both within the context of Western civilization and beyond it ... where, needless to say, more ideologically exacting criteria would obtain.

44. If television - a fundamentally communistic medium of expression - is to be countered and transcended by anything in the future, it can only be by hallucinogenic stimulants like LSD, which would constitute an upgrading of appearance-centred concentration from the materialistic level of external images to the idealistic level of internal visions, the former active and concrete, the latter static and abstract - a progression from the diabolic to the divine, from outer to inner. Frankly, we live in an appearance-biased age, and the only way to undermine and eventually eclipse mechanically-produced images is through the chemically-induced visions of synthetic hallucinogens. Therein lies the importance of 'acid tripping' vis-à-vis television viewing: a further rung up the evolutionary ladder ... from externally-experienced artificial appearances to internally-experienced transcendental appearances, with the possibility of a genuinely essential experience ... in meditative being thereafter. In the short term, however, transcendental meditation is a 'dead letter', totally inadequate and irrelevant for combating television civilization, since offering no new and inherently superior level of appearances to supersede the existing level, and therefore hardly likely to appeal to the majority of people ... accustomed as they are to mechanically-produced appearances. Indeed, transcendental meditation is really a kind of puritan decadence within the overall context of Western civilization, quite the contrary to the spiritual inception of a new civilization, which, in any case, we may suppose to have begun on the relatively humble, materialistic level of film and television, and to be progressing, via video, towards hallucinogenic enlightenment - the final, or idealistic, manifestation of such a civilization or, at any rate, of its apparent phase preceding a more intensive being that is centred on a superior mode of meditation, which should follow as a kind of essential climax to it.

45. On the subject of video, we may consider this more evolved medium of mechanically-produced artificial images as transitional between television and LSD, signifying a kind of compromise between the public, external nature of films and the private, internal nature of 'acid trips' - an almost realistic midway-point in between materialistic films and idealistic 'trips'.

46. It would seem that, in relation to television, cinema is a socialistic context commensurate with materialistic realism, and therefore a step beyond the Liberal medium of theatre. Doubtless one should distinguish between 'Democratic Socialist' cinema and 'Socialist' cinema, as between the larger auditorium of the former and the smaller studio-setting of the latter, the larger screen of the former and the smaller screen of the latter, the showing of two films (relativistic) in the former context and the showing of one film (absolutist) in the latter context, the individual status of the former type of cinema and the collective status of the latter type - three or more studios in use at any given time. Generally speaking, cinema may be regarded as a left-wing phenomenon, whether democratic or Marxist; though the likelihood of cartoons or fantasy films constituting a kind of Nazi equivalent cannot be ruled out, particularly in view of their idealistic nature, which would suggest an extreme right-wing bias. However, if cinema is generally socialistic and therefore left-wing democratic, television can only be communistic and, hence, right-wing theocratic, albeit of either an absolutely right-wing or a relatively right-wing theocratic status, depending on the type of film in question. Hence a Communist/Transcendental Socialist distinction between, say, television films (or films made specifically for TV) and television cartoons, particularly when of an abstract or fantasy nature, these latter constituting a kind of left-wing theocratic status, one beyond fascistic slides ... with their static realism. Thus a distinction, on the one hand, between TV films and cartoons, and, on the other hand, between slides and 'trips' - People's theocratic media flanking videos.

47. Fascist synthesizers but Social Transcendentalist guitar-synthesizers; Communist electric guitars but Transcendental Socialist synthesized guitars. From absolutism to a relativistic compromise ... on a basis paralleling rock-jazz and jazz-rock.

48. Certainly one should not imagine that the materialism of a realistic age, viz. Capitalism, or the materialism of an idealistic age, viz. Socialism, is as bad as that of a materialistic age, viz. Barter Primitivism, and is therefore commensurate with materialism per se. It may not be good, or idealistic, but it still constitutes an evolutionary improvement on primitive materialism, and is accordingly pertinent to either realistic or idealistic contexts, as the case may be.

A. SOUL WORLD SPIRIT

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M N R I

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B. I I I

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R R R R

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M M

49. The above diagrams are intended to show the overall historical progression of human evolution from soulful beginnings to a spiritual consummation via the world. In diagram A we see this progression in terms of four distinct stages, viz. a materialistic (M), a naturalistic (N), a realistic (R), and an idealistic (I). In diagram B we see that each of these four stages is subdivisible into three phases, and that while the first and third stages descend from idealism (I) in the first phase to materialism (M) in the third, the second and fourth stages ascend from materialism (M) in the first phase to idealism (I) in the third. Hence it would appear to be characteristic of materialistic and realistic stages of evolution to morally regress, with the passing from one phase to another, while the naturalistic and idealistic stages of evolution seem to indicate a moral progression, with the passing from one phase to another. To take a single example in each case, the realistic stage (see diagram C)

C. * PI CI

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* * LR CR

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* CM*SM

would appear to regress, or descend, from Protestant idealism (PI) to Capitalist materialism (CM) via Liberal realism (LR), while the idealistic stage beyond it indicates a progression from Socialist materialism (SM) to Centrist idealism (CI) via Communist realism (CR). Similarly, in regard to the preceding two stages of evolution (see diagram D),

D. PI CI *

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TR RR * *

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OM*FM *

we can speak of a descent, or regression, from Pagan idealism (PI) to Occult materialism (OM) via Tribal realism (TR) in the materialistic stage, and, conversely, of an ascent, or progression, from Feudal materialism (FM) to Catholic idealism (CI) via Royalist realism (RR) in the succeeding naturalistic stage. Broadly, one can distinguish, I believe, between lives which are materialistic and/or realistic in character, and, conversely, those which are naturalistic and/or idealistic in character - the former descending from idealism to materialism via realism as they grow older, the latter ascending from materialism to idealism via realism in the course of time. Thus, in the first case, a moral regression; in the second case, however, a moral progression. For realists, a religious-political-economic descent. For idealists, by contrast, an economic-political-religious ascent. Broadly speaking, each stage of evolution (or age or civilization) corresponds to that part of the atom most compatible with itself (see diagram E),

E. PP EP *

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M N R I

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PW EW

so that the progression from materialism to naturalism on the one hand, and from realism to idealism on the other, corresponds to proton-particle/proton-wavicle (PP/PW) distinctions in the one case, and to electron-particle/electron-wavicle (EP/EW) distinctions in the other - the first and second stages commensurate with a feminine bias, the third and fourth stages commensurate with a masculine bias, although, in practice, protons and electrons tend to balance each other during the worldly, or broadly atomic, phase of evolution between naturalism and realism, proton wavicles and electron particles, when Church/State dichotomies obtain, and an open-society compromise is the Liberal norm. Such 'liberalism' did not apply in the proton-particle age of the Kingdom, and it would not be relevant to the electron-wavicle age of the Centre ... commensurate with an idealistic stage of evolution in supertheocracy, the more evolved mind-biased theocracy of a truly religious age, of which the Centrist phenomenon of Transcendental Socialism is but a materialistic inception. For unlike a realistic age, an idealistic age is not atomic but free-electron(ic), and therefore transcendental rather than Christian, a People's purism of heavenly approximation.

50. Paradoxical sense in which Communism, conceived, on the basis of its proletarian humanism, as a right-wing theocratic ideology, can be regarded as extreme right-wing when in its formative phase but as right wing when in its more evolved Transcendental Socialist phase - each of which would correspond to, say, rock on the one hand and to jazz-rock on the other or, alternatively, to 'plain' motorbikes on the absolute theocratic Right and to streamlined motorbikes on the relative theocratic Right. Similarly Fascism, conceived, on the basis of its superfolkish catholicity, as a left-wing theocratic ideology, can be regarded as extreme left-wing when in its formative phase but as left wing when in its more evolved Social Transcendentalist phase - each of which would correspond to, say, jazz on the one hand and to rock-jazz on the other or, alternatively, to streamlined scooters on the absolute theocratic Left and to 'plain' scooters on the relative theocratic Left. A progression, then, from extremism to relativity on both Communist and Fascist theocratic planes, which is the converse of the progression from relativity to absolutism on the democratic planes of, on the one hand, Democratic Socialism and Marxian Socialism, and, on the other hand, Conservatism and Nazism, with left- and right-wing implications respectively. Thus a democratic progression towards the absolute and a theocratic progression away from it, extreme right-wing democratic and extreme left-wing theocratic forming adjacent ideological positions either side of a realistic/idealistic divide.... This, of course, is something that applies no less to extreme left-wing democratic and to extreme right-wing theocratic ideological positions. And yet, paradoxically, the theocratic opposition between the Social Transcendentalist left and the Transcendental Socialist right will lead, in due course, to a new absolutism completely beyond dialectical alternatives and antithetical to the autocratic absolutism which, in historical terms, preceded the Royalist/Catholic dichotomy between right- and left-wing autocratic allegiances. A supertheocratic ideological purism of global Holy Ghost.

51. A new and probably truer theory of guitars vis-à-vis ideological equivalents: Liberal classical guitar; Liberal Democratic folk guitar; Ecological superfolk (synthetic acoustic with electric pick-up, etc.) guitar; Democratic Socialist semi-electric guitar; Socialist Gibson-style electric guitar, i.e. with relative machine-head; Communist Stratocaster-style electric guitar, i.e. with absolute machine-head; Transcendental Socialist synthesized guitar. Thus the guitar conceived as a Liberal-Socialist-Communist phenomenon, depending on the type of guitar in question. In contrast, I would argue, to pianos and synthesizers, of which an ideological theory as follows: autocratic full-sized grand; Catholic theocratic baby-grand; Protestant large upright; traditional Conservative small upright; radical Conservative electric piano; Nazi synthesized electric piano; Fascist synthesizer; Social Transcendentalist guitar synthesizer, i.e. synthesizer with guitar-style neck.

52. Theory of soccer as a Democratic Socialist equivalent when played on a traditional grass pitch but as a Marxian Socialist equivalent when played on a synthetic surface. (A distinction, one might argue, paralleling that between conventional large-screen cinema and studio-type small-screen cinema.) After which, indoor five-a-side football - a Communist equivalent which could only be outstripped, or ideologically surpassed, on the Transcendental Socialist level of American-style indoor football. Thus football conceived as a left-wing democratic/right-wing theocratic phenomenon. In contrast, I would argue, to rugby, which suggests - certainly in its Union guise - a Conservative equivalent, and therefore a right-wing democratic status by dint of its throwing/carrying idealism - the kind of (above-ground) idealism also found in American so-called football, in reality a kind of super-rugby of carrying/throwing bias which suggests a Nazi, or extreme right-wing democratic, equivalent ... antithetically parallel to synthetic surface soccer. Which leaves - does it not? - the possibility of a Fascist equivalence beyond American football that could well be basketball - an indoor game suggestive of a theocratic (idealistic) status by dint of the curvilinear, not to say vertical, nature of the 'basket', in contrast to the rectilinear and horizontal bias of soccer goals, including those in five-a-side indoor soccer, which rather indicate a democratic (realistic) status. Thus we may well have a Fascist/Communist distinction between basketball on the one hand and indoor football on the other, whether or not there exist Social Transcendentalist and Transcendental Socialist parallels beyond.

53. In relation to the above, I seem to recall an indoor game played in the school gymnasium in which a hoop resting horizontally on a mat served as 'goal' in a two-team competition resembling basketball, in which scores were achieved by throwing a large rubber ball into the opposing team's hoop - at the expense, needless to say, of the 'keeper'. This game, which was called hoopball, suggests a Social Transcendentalist equivalence beyond Fascist basketball, an equivalence analogous, in its own context, to 'plain' scooters and to rock-jazz in their respective contexts ... beyond traditional 'streamlined' scooters and 'modern jazz', and thus, I would now argue, left-wing theocratic.

54. Theory of basic types of television: large, bulky Democratic Socialist television; small, slender Socialist television; conventional Communist portable TV; streamlined Transcendental Socialist portable TV. From materialistic realism to materialistic idealism, the democratic Left to the theocratic Right.

55. Whereas a flying boat suggests a Transcendental Socialist equivalent, a seaplane suggests a Social Transcendentalist one.

56. Helicopters, or 'choppers', can broadly be defined as pertaining to left-wing democratic and to right-wing theocratic equivalents, with large twin-propeller passenger helicopters suggesting a Democratic Socialist equivalent and small, albeit bulky-looking, transporter helicopters suggesting a pure Socialist equivalent. Similarly one could distinguish between Communist and Transcendental Socialist equivalents on the basis that choppers appertaining to the former category will be larger and more materialistic than those in the latter one, while still being smaller than - and distinct from - Socialist helicopters. Indeed, the distinction between helicopters (as Socialist) and choppers (as Communist) would appear to parallel that between conventional televisions (as Socialist) and portables (as Communist). Choppers, then, are analogous to portables (as to motorbikes, rock, Stratocaster-type electric guitars, etc.), and may be classified on the basis of being either purist, and hence Communist, or streamlined, and hence Transcendental Socialist, albeit of a different order of streamlining and style from the (paradoxically) streamlined helicopters, which, by contrast, suggest a Nazi equivalent.

57. I have already discussed chips in relation to ideology, dividing them, according to type, into Socialist and Communist categories, and would now like to make a brief reference to potatoes, conceived as a bourgeois norm, in the guise, firstly, of Liberal and, then, of Conservative and Democratic Socialist equivalents. For it seems to me that, while roast potatoes constitute a Liberal equivalent, boiled and baked potatoes constitute Conservative and Democratic Socialist equivalents, respectively, either side of a Liberal middle-ground, so to speak, of bourgeois moderation - indeed, reflect a petty-bourgeois extremism which indicates a kind of atomic split into radical Conservative, or Neo-Conservative, idealism on the one hand, and Democratic Socialist materialism on the other. This is not to say that, politically considered, the Tories and the Democratic Socialists are entirely petty-bourgeois parties, since that would hardly reflect the truth. Speaking on the metaphorical level of potato equivalents, it would be truer to say that Conservatives are a combination of grand-bourgeois mash and petty-bourgeois boiled, with the latter tending to dominate the former on the basis of a cabinet/back-bench antithesis, while Democratic Socialists, to maintain our metaphorical analogue (irrespective of how relevant or irrelevant it may be to the Labour Party), are a combination of petty-bourgeois baked potatoes and proletarian chips, with the former tending to dominate the latter and so retain, from a cabinet or shadow-cabinet vantage point, a check on backbench radicalism, particularly in the guise of militant or pure Socialism, which could only subvert the democratic standing of the parliamentary Labour Party. Thus in both cases the petty bourgeoisie are the controlling force, though with this difference: their domination of the Conservatives is of comparatively recent date (stemming from Edward Heath) and signifies a Neo-Conservative revolution within the party, whereas their domination of the Labour Party is traditional and designed to thwart a more militantly proletarian allegiance from arising. The Democratic Socialist revolution has yet to take place - assuming it ever will.

58. To return to potatoes. It seems feasible, then, to attribute a petty-bourgeois Democratic Socialist status to baked and, by contrast, a radical Conservative status to boiled, with traditional roast alone truly commensurate with a bourgeois, and hence Liberal, status. Obviously, in relation to roast potatoes, baked potatoes, with their harder crust, are materialistic, whereas boiled potatoes, with their softer constitution, suggest an idealistic alternative commensurate with Corporate Capitalism. In each case, a more absolute and therefore petty-bourgeois type of potato, with Liberal roast traditionally significant of the relative ... in terms of a classical bourgeois atomic coherence, the kind of coherence which not only petty-bourgeois extremism opposes but decadent bourgeois extremism itself opposes or, at any rate, transcends ... on a Liberal Democratic level commensurate with a combination of baked and boiled potatoes or, translated into political terms, Socialist and Capitalist alternatives. Of course, it could be argued that fried potatoes (not to be confused with chips) also correspond to a Liberal Democratic equivalent, in which case we would be dealing with a middle-ground proletarian phenomenon co-existent with decadent bourgeois boiled-and-baked combinations or, rather, oscillations - a co-existence typical of British democracy and indicative of the fact that, translated into political reality, even the Liberal Democrats are a mixed-class party, albeit one dominated by its bourgeois elements. But if medium-sized baked and boiled potatoes suggest Democratic Socialist and radical Conservative equivalents respectively, then one could argue that the combination and/or oscillation of baked and boiled on the level of a Liberal Democratic equivalent would make for smaller potatoes or, to be more specific, that a Liberal Democratic equivalent could only be sustained on the basis that both the baked and boiled potatoes were individually smaller than on either the Democratic Socialist or radical Conservative levels, but of approximately equal scale when considered in combination. However, it seems reasonable to contend that small baked potatoes would constitute a Socialist equivalent, with small boiled potatoes constituting a Nazi equivalent - albeit, in each case, on very extreme petty-bourgeois levels and terms. Which is not to say that both Socialism and Nazism are only petty-bourgeois ideologies but, rather, that there are (as in the cases of Democratic Socialism and Neo-Conservatism) petty-bourgeois types whose 'potato' analogue would be somewhat more on the level of small chips and a certain (round) type of friend potato, respectively, than on that of small baked or boiled, as the case may be. Class overlaps would seem to occur no less on the extra-parliamentary levels of Socialism and Nazism than on the parliamentary levels of Democratic Socialism and Conservatism, not to mention Liberal Democracy, so that anything which falls within the broad democratic framework will be subject to such an overlap or co-existence between specific classes. There are other ways of confirming this, about which more later on!

59. I have already outlined some basic political distinctions between televisions and portables, broadly conceiving of the former as Socialist and the latter as Communist (although democratic and pure Socialist distinctions in the one case and Communist and Transcendental Socialist distinctions in the other case were also made). As a generalization, this will suffice. But it seems that a more objectively accurate view will have to allow for colour distinctions in addition to size and type, i.e. conventional or portable, if justice is to be done to both televisions and portables alike. For colour is an option, not simply a matter of technological evolution, since one can buy a new television or portable in monochrome as well as in colour, a fact which suggests ideological distinctions. Now if we account for class overlaps on both Democratic Socialist and Socialist levels (comparable to the distinction between baked potatoes and chips), it seems perfectly reasonable to conjecture analogous overlaps between, for example, Democratic Socialist televisions and portables on the one hand, and Socialist televisions and portables on the other. Thus, in the first case, we are dealing with a distinction between large monochromatic petty-bourgeois televisions and monochromatic proletarian portables which have a headphone option (centralizing capacity) and the front of which is designed on a relativistic basis, i.e. between screen and controls. In the second case, however, we have a distinction between smaller, more streamlined monochromatic petty-bourgeois televisions and monochromatic proletarian portables without a headphone option and designed on an absolutist basis, i.e. controls on top and the front entirely, or almost entirely, screen. One could speak, with regard to these two types, of democratic or even, in a certain restricted sense, 'teutonic' portables. Whatever the case, monochrome is significant of an anti-natural status commensurate with Socialist materialism. By contrast, polychrome will signify a supernatural status, since reproducing natural colours in an artificial context, and we can, I believe, attribute a radical Conservative status to large colour televisions and a Nazi status to small colour televisions, both of which would conform to petty-bourgeois equivalents vis-à-vis the Nazi proletarianism, so to speak, of a certain type of colour portable - one fairly slender and streamlined (though not in monitor style), but suggesting stylistic associations with conventional portables. On the other hand, monitor-style colour portables can be evaluated in terms of a Communist equivalent, while such a portable coupled to video - a so-called televideo - will have Transcendental Socialist implications - the video capacity corresponding to the theocratic, if on materialist, and hence bogus, terms ... compared with the true idealism of a Social Transcendentalist 'trip'.

60. Let's take another context where petty-bourgeois/proletarian overlaps may be said to apply, viz. open-topped sports cars vis-à-vis two-seater motorbikes and/or sidecar combinations. Here, then, a Democratic Socialist equivalent, with the sports cars in question corresponding to baked potatoes or large monochromatic televisions, and the motorbikes in question to large chips and monochromatic portables with a relativistic front and headphone capacity. Obviously, we are alluding to large motorbikes in the case of the proletarian Democratic Socialist equivalent, whether with or without sidecar. For the democratic equivalent is usually on a larger scale than anything progressively theocratic. Moreover, it may be said that we should distinguish between open-topped sidecars and enclosed sidecars, so that while we attribute a materialistic and therefore Democratic Socialist equivalent to the former, the interiorized idealism of the latter suggests a Nazi proletarian equivalent commensurate with conventional colour portables and co-existent with (petty-bourgeois) enclosed racing cars.

61. However that may be, we needn't doubt that open-topped racing cars and dragster-style motorbikes, i.e. motorbikes with low saddle and high handlebars, constitute pure Socialist equivalents - the one extreme petty-bourgeois and the other extreme democratic proletarian: small baked and small chips respectively or, to cite a TV parallel, small monochromatic televisions and monochromatic portables with an absolutist front and the absence of a headphone capacity - a factor doubtless paralleling the absence of a silencer on your typical dragster motorbike, which makes for the maximum engine noise in fidelity to optimum materialism, a reduction to the lowest-common-denominator of democratic appearances. By contrast, the sidecar of proletarian Democratic Socialist motorbikes correlates with the headphone capacity of the ideologically analogous monochromatic portables, making for a centralized or essential parallel. Doubtless the same applies to Nazi sidecar motorbikes vis-à-vis conventionally-designed colour portables with a headphone capacity.

62. Small single-seater motorbikes with or without a silencer, though particularly without, would suggest a Communist equivalent, which of course is beyond petty-bourgeois/proletarian overlaps, and beyond these purist motorbikes are to be found the streamlined single-seater bikes of a Transcendental Socialist equivalence, bikes which have their ideological parallel in televideo portables rather than, as in the case of Communist bikes, monitor-style colour portables. Thus we can and should distinguish Communist bikes (of whatever sort) from Socialist bikes ... no less than Communist portables from Socialist portables, and these latter from their petty-bourgeois counterparts.

63. On the subject of class distinctions, it follows that modern music will also lend itself to ideological categorization on the above basis, with Democratic Socialist distinctions between orchestral avant-garde classical, especially of a highly rhythmic nature, and rock 'n' roll, conceiving of the latter in terms of a predominantly rhythmic vocal/instrumental music with two or more electric guitars, as in the cases, traditionally, of the Rolling Stones and the Boomtown Rats, which (guitars) are more likely to be of the Gibson variety (with relativistic machinehead) than of the more absolute, and hence Communist, Stratocaster type. Here, then, we would have parallels with open-topped sports cars and large double-seater motorbikes respectively, parallels which can be extended into a Socialist purism in the guise of orchestral Socialist Realism on the one hand ... and hard rock on the other, with corresponding extensions to open-topped racing cars and dragster-style motorbikes - extreme petty-bourgeois and proletarian equivalents respectively. More usually, hard rock will have just one lead guitar, and that a Gibson or similarly relative make which confirms a Socialist status, as in the cases, traditionally, of Black Sabbath and Led Zeppelin - two 'heavy' bands whose rhythmic intensities and guitar exclusivities tend to make for a hard-left correspondence commensurate with silencer-scorning motorbikes.

64. As for the democratic Right, it seems feasible to contend that a pitch-biased orchestral avant-garde classical, commensurate with parliamentary petty-bourgeois extremism, will be superseded, on the Extreme Right, by electronic avant-garde classical ... commensurate with a radical, or Nazi, petty-bourgeois extremism, which will ideologically co-exist with experimental rock, a term which calls to mind bands like Soft Machine and Pink Floyd traditionally. The parallels in each case would be from enclosed two-seater sports cars to enclosed racing cars, the latter co-existent with enclosed sidecar motorbikes.

65. Moving on from the democratic Extreme Right to the theocratic Extreme Left, we enter the Fascist realm of jazz, particularly modern jazz, and from this streamlined-scooter parallel we may proceed, via bands like Weather Report and Spyro Gyra, to the Social Transcendentalist realm of rock-jazz, in which a stronger rhythmic drive with greater electric support, often from guitars, is notably discernible, so that a parallel with bike-like (stripped-down) scooters comes to mind, and we automatically think of groups such as Return to Forever and Mahavishnu Orchestra - on the whole a less absolute, and hence more relative, phenomenon ... commensurate with a left-wing theocratic equivalent.

66. Dropping back to the opposite side, we should be justified in defining soft rock as a Communist equivalent ... paralleling small motorbikes in relation to Socialist and to Democratic Socialist equivalents, and from there, via groups like Jethro Tull and Genesis, to jazz-rock ensembles in which a more pitch-biased orientation, often assisted by synthesizers, is but a Transcendental Socialist step away, the parallel with streamlined motorbikes presenting itself, as we think of bands like Yes and Curved Air traditionally. Of course, few bands or musicians are ever entirely any one thing, least of all when viewed from a long-term retrospective position. But most of them generally adhere to a given ideological musical bent, both on the flanks, as it were, and in the middle - as, for example, in the cases of Social Democratic rock classical and Ecological blues. Certainly, the theocratic levels are all proletarian or, if you prefer, superfolkish, whereas the democratic levels, including the Socialist and Nazi extremes, embrace petty-bourgeois overlaps.

67. It could of course be argued that, in relation to electric jazz, i.e. modern jazz, acoustic jazz is petty bourgeois in character and therefore something that should be distinguished from the former on an ideological basis suggestive of an alternative Conservative equivalent to pitch-biased orchestral avant-garde classical, and thus correlative with a bicycle, particularly a woman's bicycle, which, in contrast to a man's, suggests a stylistic link with mopeds and scooters. Could it be that distinctions accordingly ought to be made between Conservative trad jazz on the one hand and Nazi avant-garde jazz on the other, the latter of which, while not entirely acoustic, falls short of electric modern jazz to the extent that a moped falls short, by dint of its pedal naturalism, of a scooter? Thus we could align jazz and rock along parallel evolutionary spectra as follows: trad jazz - avant-garde jazz - modern jazz - rock-jazz; rock 'n' roll - hard rock - soft rock - jazz-rock.

68. Possibly an alternative petty-bourgeois non-classical music to trad jazz, and one correlative with a male bicycle, would be rhythm 'n' blues, which suggests a Democratic Socialist equivalent - albeit one sandwiched in between sports-car orchestral avant-gardism and motorbike rock 'n' roll.

69. Sense in which a correlation can be detected between bicycles and acoustic guitars, mopeds and semi-electric guitars, and motorbikes and electric guitars.

70. Interesting how semi-electric guitars are often used in that jazz context in between trad and modern, which I defined as avant-garde.

71. Probably certain kinds of early rock 'n' roll which made use of semi-electric guitars would be better correlated with mopeds than with motorbikes, assuming that some mopeds can be ascribed a Democratic Socialist equivalence.

72. Distinguishing between petty-bourgeois and proletarian phenomena or equivalents on the Left, it could be argued that hardbacks without a dustjacket or wrapper but manufactured in such a way that the design, if any, is on the cover, are petty bourgeois in relation to paperbacks whose cover is fairly stiff by general paperback standards, thereby suggesting a proletarian Democratic Socialist equivalent. In both cases, one would have an average-sized product in mind, though hardbacks and paperbacks of a smaller size manufactured on a similar basis would suggest pure Socialist equivalents beyond, comparable to open-topped racing cars and to dragster motorbikes respectively or, alternatively, to small baked potatoes and small chips of a relatively (in relation to Communist chips) hard or tough texture. However, proceeding to the Communist levels, which differ in substance if not in detail from the Socialist ones, it should be possible to ascribe a Communist, or extreme right-wing theocratic, equivalence to small soft paperbacks, while reserving a Transcendental Socialist equivalence for small soft paperbacks the spines of which are sharp-edged rather than flat, i.e. akin to standard magazine formats, and therefore magazine-like in construction. For it can be argued that conventional magazines are essentially Fascist equivalents comparable, in theocratic terms, to streamlined scooters, while magazines designed with a paperback-like flat spine suggest a Social Transcendentalist equivalence comparable to plain or stripped-down scooters, much as though they signified a compromise with paperbacks. (Probably a similar Social Transcendentalist/Transcendental Socialist distinction exists between book-like cassettes, i.e. cassettes of novels, poems, etc., in a book-like case, and tapes with sharp-edged paperbacks, i.e. language courses with booklet included.) However, in returning to books, we may take it that average-sized hardbacks with wrapper plus plastic cover signify a radical Conservative equivalent commensurate with enclosed sports cars, while smaller versions of the same would suggest a Nazi equivalent beyond, in both cases two degrees of right-wing petty-bourgeois hardbacks, which contrast with the Democratic Socialist and pure Socialist hardbacks on the democratic Left. But if a petty-bourgeois/proletarian overlap or, rather, co-existence is also to be inferred on the democratic Extreme Right, then it would seem that small magazine-like paperbacks which are independent of cassettes are the most logical choice, especially when incorporating colour pictures - a factor shared with other types of paperback, particularly Transcendental Socialist ones, and making for a more supernatural bias, in contrast to the anti-natural bias of monochromatic photography, which may or may not be found in conjunction with proletarian Democratic Socialist paperbacks, and which suggests an analogue with open-topped sidecars. Indeed, photographs can also, of course, be found in hardbacks, whether Left or Right, in black-and-white or colour, though usually on the moderate rather than extreme petty-bourgeois levels ... commensurate with Democratic Socialist and radical Conservative alternatives.

73. As for 'Liberal' books, with or without photos, we are thinking in terms of a conventional hardback format with paper wrapper or dustjacket but no cellophane wrapping. A smaller version of an average-sized book of this nature would probably constitute a petty-bourgeois Liberal Democratic equivalence, while a straight-spined paperback with colour photos would suggest a proletarian Liberal Democratic equivalence, analogous to three-wheeler cars. If anything is left to Ecology beyond, it could well be small sharp-spined magazines not altogether dissimilar from paperbacks in appearance, and they would be equivalent to trikes.

74. Thus, to briefly recapitulate: hardbacks of whichever type as bourgeois and/or petty-bourgeois phenomena; paperbacks and magazines of whichever type as proletarian phenomena. The former an exclusively democratic norm; the latter predominantly theocratic. Doubtless there exists a correlation between magazines and packet mash, just as paperbacks can be correlated with chips, which, unlike packet mash, come in a number of guises - from Socialist 'hard' chips to Communist 'soft' chips, with due variation in length and size, as already discussed. Just as we distinguished between Socialist and Communist chips, not to mention motorbikes, portables, etc., so a distinction can be drawn, in like-manner, between Socialist and Communist paperbacks, and if it is not too fanciful to regard the latter as softback in relation to the former, then a paperback/softback distinction will suffice us ... as between materialistic realism and materialistic idealism. Paradoxically, both paperbacks and softbacks correlate with the (Antichristic) diabolic in relation to magazines which, by contrast, indicate an idealistic idealism commensurate with the (Messianic) divine and, hence, with Fascist and/or Social Transcendentalist criteria.

75. Certainly an ideological correlation can be inferred to exist between paperbacks and cigarettes, the latter generally socialistic, with tipped cigarettes Democratic Socialist and non-tipped cigarettes pure Socialist, while roll-ups and 'joints' suggest Communist and Transcendental Socialist equivalents respectively, analogous to softbacks and magazine-like softbacks with colour pictures, etc.

76. But what of cigars? Well, it would seem that cigars can be correlated with hardbacks, with due class/ideological distinctions between one type of cigar and another paralleling such hardback distinctions as have already been drawn. Thus we can speak of Liberal cigars, Democratic Socialist cigars, radical Conservative cigars, and even, I would imagine, Nazi and Socialist cigars, though the latter would be smaller and shorter than the former, corresponding to a radical petty-bourgeois extremism on a par with racing cars of one kind or another, i.e. enclosed or open-topped, vis-à-vis two-seater sports cars of a comparable ideological bias or, alternatively (if we are to revert to books), equivalent to small hardbacks of the Nazi and Socialist kinds already mentioned. Additionally, one could cite an analogue with small boiled and baked potatoes in each case. However that may be, we shall distinguish between cigars on the following basis: Liberal cigars will be large and long, of uniform diameter; Liberal Democratic cigars will be smaller versions of the above; Democratic Socialist cigars will be large and thicker in the middle than at the ends, thereby suggesting a materialistic bias; pure Socialist cigars will be smaller versions of the same; radical Conservative cigars (there are no High Tory cigars - only pipes) will be long and slender, as befits an idealistic bias; and Nazi cigars will be shorter versions of the same.

77. Which brings us to the possibility of proletarian Nazi cigarettes co-existent with the radical petty-bourgeois cigars, and if these are not mentholated or even opiated cigarettes, then the only other alternative that occurs to me is roll-ups partly comprised of cannabis rather than simply of tobacco, given the idealistic nature of Nazi proletarianism, and these would parallel untipped cigarettes, that pure Socialist equivalent. In between, on the proletarian Liberal Democratic level, I think one would find cheroots, i.e. very small cigarette-like cigars, which could be said to ideologically co-exist with the small, middle-ground bourgeois Liberal Democratic cigars - as rock classical co-exists with neo-classical or, at any rate, with neo-romanticism.

78. After which one will enter the theocratic People's framework of Ecological herbal cigarettes, analogous to trikes beyond three-wheelers, and these will be flanked by the Fascist and Communist equivalents of modern pipe tobacco and cigarette tobacco respectively - the former coming in a slender plastic packet, the latter in an oblong paper packet; the one smoked in a modern-style metallic pipe, the other in roll-up papers. Which leaves us with the possibility of both Social Transcendentalist and Transcendental Socialist alternatives beyond - alternatives which imply the use of herbal tobacco and hashish, the former smoked in a contemporary curvilinear plastic pipe, the latter in extended roll-ups ... as a 'joint'. The one idealistic and supernatural, the other materialistic and anti-natural, even when tobacco is also used, as is generally the case. So we should have parallels, in each case, with plain scooters and streamlined motorbikes, or, alternatively, with rock-jazz and jazz-rock.

79. Where the latter-day metal and/or plastic pipes are concerned, we can posit a parallel with collapsible umbrellas and packet mash, which stand to traditional brollies and natural mash ... as Fascist phenomena to High Tory phenomena, superfolkish phenomena to grand-bourgeois phenomena, supernatural idealism to natural idealism. Clearly, a like-antithetical equivalence will exist between these Fascist pipes and High Tory wooden pipes, for which tinned tobacco would be the most relevant choice, not to mention the use of matches, particularly large ones, rather than slender plastic lighters. And yet, we could also distinguish between your average wooden pipe and earlier clay pipes, which would suggest a Catholic equivalent, as well as between these and large drop-bowl pipes, which I cannot but regard as autocratic - analogous to jacket potatoes.

80. Except in one case, there is no such thing as a proletarian novel; most novels are by definition bourgeois and/or petty bourgeois, with distinctions not only between the Left and the Right but also between moderate and extreme petty-bourgeois positions, i.e. Democratic Socialist to pure Socialist on the one hand, and radical Conservative to Nazi on the other hand. Thus we are distinguishing, on the Left, between Democratic Socialist antinovels and Marxist social-realist novels, whose analogical parallels are with open-topped two-seater sports cars and open-topped single-seater racing cars respectively, while, on the Right, we shall be distinguishing between radical Conservative supernovels and Nazi avant-garde novels, which provide analogical parallels with enclosed two-seater sports cars and enclosed single-seater racing cars respectively. By contrast, the conventional relative novel is a Liberal phenomenon, and if we are to extrapolate a Liberal Democratic novel from this relativity ... between appearance and essence, description and dialogue, it can only be in terms of an almost manic-depressive oscillation between the two options - appearance following essence in successive chapters rather than kept in an approximately simultaneous equilibrium. Such a quasi-absolutist novel would constitute a decadent bourgeois equivalent analogous to a four-seater hot rod vis-à-vis conventional four-seaters, and may be regarded as superdemocratic, co-existing (if that's the right word) with the popular novel.

81. Generally then, novels are not proletarian but bourgeois and/or petty-bourgeois phenomena - the only exception being the popular novel, to which we may ascribe a radical Liberal Democratic equivalence, since it conforms to a middle-ground People's art, analogous to three-wheelers, which are likewise middle ground in relation to, say, motorbikes, just as hot rods are generally such in relation to racing cars. A hot rod is really a kind of s(o)uped-up car, a turned-on bourgeois phenomenon analogous to rock classical, whereas a three-wheeler suggests a more absolutist and, hence, proletarian bias, with particular regard to the single (usually front) wheel ... analogous to pop music - a specifically proletarian phenomenon. However, granted that hot rods can also be of a two-seater, and hence petty-bourgeois, variety, we may detect a link between three-wheelers and trikes, the former tail-ending the democratic framework on radical Liberal Democratic terms, the latter pertaining to the succeeding theocratic framework on Ecological and therefore middle-ground terms, flanked by Fascist scooters and Communist motorbikes.

82. Returning to writing, it follows that if novels are not generally proletarian phenomena, then the modes of writing which most conform to a People's norm will be philosophic or poetic - in other words, contemporary artificial or supernatural philosophy on the one hand, and contemporary artificial or supernatural poetry on the other, which we may alternatively term superphilosophy and superpoetry respectively ... in order to distinguish them from traditional philosophy and poetry which, in their naturalistic integrities, correspond rather more to the alpha than to the omega of things - indeed, may be said to stem from the primitive levels of Devil and God rather than to aspire towards the contemporary omega levels of Devil and God in Antichristic and Messianic distinctions broadly relative to Communist and Fascist alternatives.

83. Of course, ideological distinctions can be drawn between one type of superphilosophy and another, as between one type of superpoetry and another, so that we are distinguishing between, say, Democratic Socialist or Socialist proletarian philosophy on the one hand, and Communist or Transcendental Socialist proletarian philosophy on the other, with like-distinctions between, say, Nazi proletarian poetry and Fascist and/or Social Transcendentalist proletarian poetry, a subject which I shall elaborate on later. Suffice it to say that there will be motorbike- or chip-like distinctions between one kind of superphilosophy and another, with the Communist variety more genuinely superphilosophical, as befitting a theocratic equivalent. But this should not be confused with philosophical literature, the latter-day philosophical novel which is a petty-bourgeois phenomenon parallel to open-topped two-seaters and baked potatoes and therefore something pertaining to the world or, more accurately, to the Devil-in-the-world rather than to the Devil-beyond-the-world ... of superphilosophical writing, any more than superpoetry, whether proletarian Nazi or Fascist, should be confused with poetic literature in the guise of poetic novels - a right-wing petty-bourgeois art form no less capable of extension into Nazi avant-garde literature than the philosophical novel can be written, by extension, on a purely Socialist basis ... commensurate with Socialist Realism and, consequently, with extreme petty-bourgeois criteria. Doubtless, if we are to distinguish between one kind of proletarian philosophy and another, we would be justified in according a Democratic Socialist equivalence to essayistic writings of a predominantly democratic cast, whereas writings of a purely Socialist cast would be best served on an aphoristic basis, with two or more line spaces between one aphorism and another, as in a journal. On the other hand, Communist philosophical writings, besides being of a communistic bias, would be more essayistic in character, while, beyond these, Transcendental Socialist writings, although predominantly aphoristic, would reflect a theocratic cohesion which seeks to minimize or even to eliminate spaces between one aphorism and another, thus making for increased centro-complexification.

84. In the case of proletarian poetry, however, we are distinguishing between Nazi, Fascist, and Social Transcendentalist equivalents, which can be done on the following basis: namely, abstract or near-abstract Nazi avant-garde poetry, the abstraction readable in character; tall, slender columns of rhymeless, unmetred, metaphysically-biased Fascist poems; and, finally, compact abstract poems of a non-readerly character which, in their block-like arrangements of monosyllabic words, merely require to be contemplated. However, in between Fascist and Communist equivalents we have to account for fusion literature, to which I shall ascribe an Ecological equivalence, and this literature, embracing virtually all genres, can be extended into philosophically-biased and poetically-biased types of collectivism, which will overlap with fusion literature-proper and suggest Communist or Fascist leanings, depending on the type of collectivism in question, while yet remaining essentially Ecological and thus analogous to radical trikes. In other words, while fusion literature, embracing both philosophical and poetic genres, is strictly middle ground, and thereby analogous to a conventional trike, the philosophic and poetic forms of collectivism may be said to veer towards one or other of the ideological extremes without, however, being identical to them. Such left- and right-wing fusion literature will accordingly approximate to either scooter-like streamlined trikes or to motorbike-like plain trikes, depending on the kind of collectivism in question. An alternative parallel would be jazz-blues and rock-blues vis-à-vis the more absolutist extremes of fascistic modern jazz and communistic soft rock respectively.

85. A technological parallel to fusion literature is provided by the late twentieth-century development of multifaceted sound systems, or collectivized hi-fi. Such midi systems, usually comprising a conventional record-player, radio, cassette-recorder, and compact-disc player, may be accorded a like middle-ground theocratic status to fusion literature, so that an ideological parallel with Ecology is suggested which will be flanked by non-collectivized extremes of a Fascist or a Communist bias, such as cassette recorders and compact-disc players - the one an extrapolation from tape recorders and the other extrapolated from record-players. Doubtless, the addition of radio to a cassette recorder will make for a Social Transcendentalist equivalent beyond Fascist purism, while the addition of radio to a compact-disc player will make for a Transcendental Socialist equivalent beyond Communist purism. Ecological equivalents, by contrast, would require a minimum of three options ... such as radio, cassette recorder, and stereo record-player or, alternatively, compact-disc player, radio, and cassette-recorder, before one could be satisfied that a collectivized format really existed. Of course, such a format need not be specifically middle-ground theocratic and therefore broad-based. It could also be biased towards one or other of the ideological extremes and consequently correspond to either poetic or philosophic fusion literature, depending on the nature of the bias. Not an easy decision! Although I fancy that cassette-recorder, radio, and stereo record-player systems will correspond to the former, whereas compact-disc player, radio and/or TV, and cassette-recorder systems will correspond to the latter. Possibly one would also have to bear in mind the overall style and size of the system in question, with tall, slender systems suggestive of a poetic bias and, conversely, squat, compact systems suggestive of a philosophic one. The mind fairly boggles!

86. In a democratic and hence, by implication, novel-reading society, it stands to reason that proletarian philosophy and poetry or, as I prefer to call it, superphilosophy and superpoetry ... will be the exceptions to the rule, at least officially, and that the general trend of publishing will be anti-philosophical and anti-poetical. Even the relatively small amounts of philosophy and poetry being published within this type of society will not always be of a proletarian or artificial cast; on the contrary, some of it will be of an alpha-stemming naturalistic cast, as relative to traditional philosophy and poetry, which is more concerned with understanding nature and praising natural beauty than with interpreting the modern, largely artificial world and praising its supernatural beauty. For philosophy and poetry precede as well as succeed narrative literature, and one fancies that an open society, particularly one with a constitutional monarchy, will give precedence of publication to alpha-stemming philosophy and poetry rather than to their omega-oriented counterparts, should the two alternatives be in competition for public attention. Which of course would further narrow the choice and amount of proletarian philosophy and poetry being published at any given time, since an open society generally functions on the basis of attaching greater importance to the alpha than to the omega of things; derives its sense of class evaluation from an alpha-stemming hierarchy, with aristocrats - the so-called upper class - at the top. Consequently the horse and/or pony take precedence over the motorbike and/or scooter; though not, however, over the car, which continues to be broadly representative of a democratic middle ground in between autocratic and theocratic extremes. Indeed, an awareness of the ratio of cars to motorbikes and/or scooters on the roads in Britain would confirm, as much as anything could, the overwhelming bias in favour of novels of one sort or another, rendering the publication of superphilosophy and superpoetry, those motorbike and scooter parallels, an outsider's gamble or, at any rate, somewhat untypical of a democratic society's choice. However, all this will hopefully change in the future, though not before democracy has been eclipsed by theocracy - the supertheocracy, more accurately, of the Holy Spirit.

87. Records, books, and paintings are as much a part of the same ideological/class structure ... as albums, paperbacks, and posters of another such structure. In the former case, liberal and bourgeois; in the latter case, socialist and proletarian.

88. Radiograms as a Liberal bourgeois relativistic norm; encased record-players with radio as a petty-bourgeois Democratic Socialist norm; encased record-players minus radio as a petty-bourgeois Socialist norm; record-players with radio and a transparent plastic removable lid as a proletarian Democratic Socialist norm; record-players minus radio but with a transparent plastic removable lid as a proletarian Socialist norm; large tape-recorders as a petty-bourgeois (radical) Conservative norm; small tape-recorders as a petty-bourgeois Nazi norm; small record-players with a transparent plastic lid and built-in headphone capacity as a proletarian Nazi norm. Parallels with monochromatic TV and polychromatic TV would exist on the basis of mono and stereo alternatives.

89. Petty-bourgeois Democratic Socialist long-playing records; petty-bourgeois Socialist short-playing records; proletarian Democratic Socialist albums; proletarian Socialist singles; proletarian Nazi transparent albums.

90. Latin blossom, Slavic fruit, and Teutonic tree: the traditional European racial order paralleling God - Devil - world.

91. Sense in which badminton is a Fascist equivalent, whereas table-tennis is a Communist one - both of which are indoor games and therefore beyond democratic outdoor sports within the broad framework of tennis.

92. Liberal pint of beer (in a mug with handle); Liberal Democratic pint of beer (in a plain glass); petty-bourgeois Democratic Socialist large can of lager; petty-bourgeois (pure) Socialist small can of lager; petty-bourgeois (radical) Conservative large bottle of beer; petty-bourgeois Nazi small bottle of beer; proletarian Nazi bottle of shandy and/or cola; proletarian Democratic Socialist large can of shandy; proletarian pure Socialist small can of shandy; Communist small can of cola; Transcendental Socialist large can of cola; Fascist bottle of champagne; Social Transcendentalist bottle of cream soda; proletarian Liberal Democratic bottled orangeade; Ecological canned orangeade.

93. Wine as a Catholic/High Tory equivalent, with red wine appertaining to the former and white wine to the latter. Spirits, by contrast, as an autocratic equivalent - monarchic, royalist, etc.

94. Umbrellas correspond to an idealistic extreme, whether Catholic in the case of full-length spiked brollies, High Tory in the case of unspiked brollies, or Fascist in the case of collapsibles. Hats worn in the rain as a protection against the wet correspond, on the other hand, to Liberal bourgeois realism, particularly when the hat is of a conventional rim-and-mound type, whereas caps and bowlers correspond to Democratic Socialist and to radical Conservative extremes - the former flat and, hence, materialistic, the latter high and, hence, relatively idealistic. As regards hoods, we enter the opposite extreme to brollies ... of proletarian materialism, equivalent to cigarettes after (bourgeois) cigars, and if one is to distinguish between Socialist hooded jackets and Communist ones, then I wager that the former will be longer than the latter and probably less puffy or supernatural-looking - a sort of thigh-length as opposed to waist-length type of hooded jacket, with or without a zip. Thus from idealistic brollies to materialistic hoods via realistic hats - a progression paralleling that from pipes to cigarettes via cigars.

95. Sexual promiscuity and macho rapid conquests of women are the inevitable sexual concomitants of a republican age, and any male who regards himself as inherently republican, and thus of the State (as opposed to the Church), is almost bound to be sexually promiscuous vis-à-vis the opposite sex. For such an allegiance attests to a masculine bias, with particular regard to the physical side of things, and anyone who prides himself on being dominantly masculine, or macho, will not hesitate to assert his power over women, which both confirms him in his own masculine standing and attests to the evolutionary victory over the feminine which a republican age necessarily signifies. For such an age is beyond proton wavicles and consequently not partial to feminine attitudes to sex, which entail being reticent, reserved, stand-offish, sexually modest, etc, in accordance with alpha-stemming criteria. Now that electron particles have come to the fore, such attitudes would ill-become the turned-on republican male who, opposing the past, desires nothing better than to assert his relatively new-found masculine freedom and therefore freely and spontaneously enter into sexual relations with such women as take his macho fancy. For only thus is the male victory over the feminine tradition adequately confirmed on sexual terms. Such promiscuity will be a republican norm. However, there is always the danger of a too hard-line republican heterosexuality leading to rape, which, in relation to sexual promiscuity generally, is really a question of degree, obviously unacceptable from a liberal republican standpoint, as indeed from virtually every other civilized standpoint, since manifestly anti-social in character.

96. Theory of politico-sexual correlations within a broadly democratic framework: Liberal heterosexuality; decadent bourgeois Liberal Democratic orally-biased heterosexuality, i.e. balanced between cunnilingus and fellatio; proletarian Liberal Democratic anally-biased heterosexuality; petty-bourgeois Democratic Socialist heterosexual promiscuity; petty-bourgeois pure Socialist fellatio-biased oral heterosexuality; proletarian pure Socialist homosexuality; petty-bourgeois (radical) Conservative loveless heterosexual fidelity, i.e. remaining faithful to the same partner irrespective of the absence of emotional commitment; petty-bourgeois Nazi cunnilingus-biased oral heterosexuality; proletarian Nazi paedophilia and/or homosexual pornography.

97. Theory of political-sexual correlations within a broadly supertheocratic framework: Fascist heterosexual erotica with masturbatory stimulation; Social Transcendentalist rump-biased heterosexual pornography with masturbatory stimulation; Communist homosexual erotica with masturbatory and/or self-imposed anal stimulation; Transcendental Socialist phallic-biased heterosexual pornography with masturbatory stimulation; Ecological sex-doll and/or vibrator sexuality (depending on the individual's sex); Fascist-biased Ecological juvenile pornography, i.e. erotica featuring teenage girls; Communist-biased Ecological juvenile pornography, i.e. erotica featuring teenage boys.

98. 'Cunt' - 'pussy' - 'fanny': three slang terms for the vagina which can be used morally to distinguish between materialistic vaginas, i.e. compact and particle-suggesting; idealistic vaginas, i.e. elongated and wavicle-suggesting; and realistic vaginas, i.e. neither particularly compact nor particularly elongated but ... somewhere in between the two extremes. Devil - God - world distinctions within an essentially worldly, or bodily, framework. Hence 'cunt' as diabolically biased, 'pussy' as divinely biased, and 'fanny' as uniquely worldly.

99. Sense in which to be an 'arse man', or one who attributes especial importance to a woman's backside, confers an autocratic leaning, whereas being a 'leg man', or one who attaches especial sexual importance to the shape of a woman's legs, suggests a theocratic disposition ... relative to, say, Catholicism. For the distinction we are drawing, on this relatively primitive level of taste, is fundamentally between particle-suggesting and wavicle-suggesting lower parts of the female anatomy. Materialism and idealism of an alpha-stemming variety.

100. Moving up the evolutionary scale a little to higher parts of the said anatomy, we can distinguish between men who favour a woman's breasts over her arms, i.e. 'tit men', and those who attach greater importance to the arms, thereby attesting to an idealistic rather than to a materialistic bias, as favouring the wavicle-suggesting upper parts of a woman's body and accordingly indicating an ecclesiastical and possibly Protestant bias, in contrast to a secular and probably democratic one ... relative, by contrast, to particle-suggesting breasts.

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 Ireland than to Britain, whereas with the fox it would be the other way around. Russell and Spengler - idealism and materialism.

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 Britain, individualism is upheld by the Tory Party, while the Labour Party professes a collective bias and the Liberal Democrats stand somewhere in-between. Communism, on the other hand, paradoxically signifies a new individualism in terms of proletarian humanism, whereas Fascism emphasizes collectivism, with especial reference to the nation. In the event of Social Transcendentalism (Centrism) coming to pass, the emphasis on the collective, the whole, the united, etc., will take a predominantly religious cast, as signifying an aspiration by the People towards ultimate spiritual unity in the heavenly Beyond - the unity of pure spirit. However, from an evolutionary standpoint, it must be said that there is a broad and gradual progression from individualism to collectivism - primitive collectivism being more apparent than essential, contemporary individualism likewise more apparent than essential. For protons are ever reactive, electrons alone being attractive. Alpha and omega.

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 Britain ... both racially and politically.

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 Britain is a predominantly Celtic affair, with festivals often held at traditional Celtic focal-points like Stonehenge, Glastonbury, and other such West Country places long renowned for their cultural and religious significance. God exists in Britain, but always as a kind of shadow to the Devil ... on whichever evolutionary level.

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 Ireland!

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 Algeria? Would he, for instance, condemn it, along with the British variety in Ireland, on the grounds that all imperialism is equally objectionable from the standpoint of the oppressed? Or would he be inclined to turn a blind eye to it on the basis that co-religionists shouldn't be criticized or condemned for such commitments, considering that their victims are Islamic Arabs and therefore infidels from a Christian point-of-view? Well, there would seem to be two answers to the initial question, and it would depend, I think, on the type of Irishman as to which answer was given. Clearly, a politically-biased Catholic would condemn French imperialism in Algeria (or elsewhere) in light of the historical experiences of the Irish under British imperialism. He would turn a blind eye to religious and, for that matter, racial similarities vis-à-vis the French, and simply link Britain and France together as predatory imperialist nations. Only a deeply devout Catholic would be likely to put religious considerations above political ones, regarding French imperialism in Algeria as a vehicle for bringing Catholic salvation to the infidel and thereby expanding Christian civilization.

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 America great but the various 'tribes' from all over the world who converged upon America to create the American nation as we understand it today. Similarly, a purely Saxon or Celtic Britain would not be or have become great. And of course France and Germany were never racially pure. Nor are most countries currently in existence, though attempts at creating or establishing 'racially pure' nations still persist ... in the face of evolutionary requirement and sound historical thinking. For after the nations and their international relationships ... must come the supra-nationalism of the ideological conglomerates. Such supra-nationalism will be above tribal or racial foundations, having purely ideological reference-points. Whether, for example, an Irish Social Transcendentalist was of Celtic or Norman or Viking or Anglo-Saxon or Jewish descent, or was in fact a combination of all or more of these historical races, would be relatively insignificant - indeed, totally irrelevant to his ideological standing. Messianic justice cannot be applied on the basis of race, but only on the basis of ideological and/or moral standing! Those who are morally entitled to ideological upgrading will be saved; those, on the contrary, whose amorality or immorality do not entitle them to such an upgrading ... will be damned.

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 Soviet Union did not make a point of regarding its white-collar citizens as lower middle-class. Workers are workers whatever their collar status, irrespective of the fact that fewer people conform to neat sartorial pigeonholing as 'blue' or 'white' collar these days, though still divisible between factory and office. Indeed, such a division may be seen to indicate a materialistic/idealistic antithesis either side of a realistic middle ground in the guise of shops. For, within a People's context, shop workers can be regarded in an Ecological light coming in-between communistic factory workers and fascistic office workers. So much so that one cannot but also regard their play in a middle-ground light between sport and culture.

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.

151. Excessive talk is another manifestation of centrifugal objectivity, albeit more on the primitive divine side of the dualistic equation on account of its spiritual or, at any rate, intellectual nature. Physical abuse or force would be its relatively diabolic counterpart, always bearing in mind, however, that the body is more worldly, or of the world, than either diabolic or divine. Certainly the more subjective a person is, the less he either talks or employs physical force. I say nothing of sex.

152. Seeing corresponds to the primitive Divine - a passive, almost centripetal phenomenon, whereas looking corresponds to the primitive Diabolic on account of its strongly centrifugal and objective nature. Some people are more biased towards seeing than looking, others more biased towards looking than seeing, while still others remain approximately balanced between the two. And yet, compared with inward looking and seeing, all such optical activity is alpha stemming in character and therefore not strictly relevant to or characteristic of an omega-aspiring age, in which the inward, or subjective, tends to predominate over the outward, or objective.

153. Yet the inward is also divisible between more evolved divine and diabolic extremes, with insight corresponding to the former on account of its relatively passive nature, and rational cogitation corresponding to the latter on account of its relatively active nature - a kind of poetic/philosophic distinction paralleling a State/Centre dichotomy. The goal of psychic evolution is to maximize insight through infused contemplation of a non-verbal and wholly transcendent order. Needless to say, all seeing and looking, together with their aural correlations (of hearing and listening), will eventually wither away. For the objective must ultimately be superseded by the subjective, if true divinity is to be achieved.

154. To distinguish between the false divinity of the alpha absolute, viz. the Father, which is centrifugal and proton-constituted, and the true divinity of the omega absolute, viz. the Holy Spirit, which is centripetal and electron-constituted. Objective and subjective, beginning and ending. The central star of the Galaxy, corresponding to the alpha absolute, is a unity in proton-proton reactions. The ultimate 'globe' of pure spirit, corresponding to the omega absolute (of transcendent futurity), will be a unity in electron-electron attractions. No small distinction!

155. Strictly speaking, divine and diabolic extremes correspond to the head in its mind/brain dichotomies, i.e. subconscious mind/old brain, conscious mind/mid-brain, superconscious mind/new brain, and therefore cannot be applied to the body, which, unlike the head, corresponds to the planet and is consequently a kind of diluted diabolic/divine compromise. Sex is not so much diabolic or divine (on primitive alpha-stemming levels) as ... of a worldly primitivity with positive sensation as its inducement, making for a divinely-biased worldliness overall. Sex is accordingly the religion of the masses, who, especially in a primitive or decadent age, are rooted in the body, not in the head. One recalls Baudelaire's phrase about sex being the 'lyricism of the masses'. And yet, just as the masses evolve from one level of worldliness to another, so sex evolves with them, becoming at length more artificial and transcendent than natural and mundane. Eventually, as the People assume divinity, it will be eclipsed by the spirit. For sex is ever rooted in the flesh.

156. Social Democracy - Social Theocracy (Social Transcendentalism); Democratic Socialism - Theocratic Socialism (Transcendental Socialism). Hence Social Democracy is to Democratic Socialism what Social Theocracy or, rather, Social Transcendentalism is to Transcendental Socialism: a white-collar biased politics paralleling a blue-collar biased politics within a specific ideological framework, i.e. democratic and hence relativistic in the one case; theocratic and hence absolutist in the other. Indeed, it is almost as though Social Transcendentalism and Transcendental Socialism were absolutist extrapolations from Social Democracy and Democratic Socialism respectively, extrapolations pertinent to a transcendental rather than to a Christian age or society. Which is doubtless true to a degree. But if Social Democracy and Democratic Socialism are rivals for the working-class vote within the same society, i.e. a democratically relativistic one, then Social Transcendentalism and Transcendental Socialism could only be rival working-class ideologies within separate societies, as befits the more absolutist nature of a transcendental, and therefore properly theocratic, stage of evolution. In other words, whereas rival democratic parties can co-exist within a realistic context or stage of evolution, there can be no question of alternative theocratic parties doing so within the more evolved context of a truly idealistic stage of evolution, where absolutist criteria increasingly prevail.

157. Alternative types of People's theocratic salutes, depending on the ideological bias: open-hand raised arm Fascist salute, comparable to a synthesizer or a streamlined scooter; closed-hand raised arm Social Transcendentalist salute, comparable to a guitar synthesizer or a stripped-down scooter; closed-hand bent arm Communist salute, comparable to a Stratocaster-styled guitar or a plain motorbike; open-hand bent arm Transcendental Socialist salute, comparable to a synthesized Stratocaster-style guitar or a streamlined motorbike. Therefore one has a progression, paradoxically, from wavicle idealism to particle idealism on the theocratic Left, and from particle realism to wavicle realism on the theocratic Right. And yet, only Social Transcendentalism is capable of expanding, in due course, towards a more idealistic orientation ... in supertheocracy, which would entail a new wavicle idealism commensurate with an unequivocally transcendental orientation. Thus an open-hand raised arm salute with a kind of Y-like divide in the fingers, not to be confused with the more conventional and easier two-finger 'victory' salute which, in any case, is quite common these days ... in an informal and hence popular kind of way - probably Ecological in character, since suggesting a compromise between Communist and Fascist saluting, with greater or lesser degrees of idealism, depending on the position of the arm.

158. Generally speaking, women tolerate men for the sake of their children; men tolerate children for the sake of their women; and children tolerate parents for their own sake.

159. In relation to the act of coitus, the penis is a wavicle, or idealistic, equivalent, and the vagina is a particle, or materialistic, equivalent, the combination thereof constituting a worldly realism. For sex is of the world - bone, muscle, and flesh surrounding and entrapping the blood-engorged penis, which ejaculates semen into the womb like a volcano erupting its molten lava into the void. An atomic fusion, with primitive soulful idealism subservient to a no-less primitive natural materialism.

160. The Irish Republic is the political equivalent of man breaking free of female sexual domination, though not necessarily of fellow males.

161. With the establishment of the Free State, the Catholic Irish liberated themselves from British political domination, the Irish penis breaking free of the British vagina, so that it was at last possible for the Irish male to become self-serving. Hitherto, Britain had Ireland in its grip like a vagina surrounding and entrapping a penis, squeezing the life from it in the name of His/Her Majesty, the imperialist child of an ill-fated marriage.

162. If the British are, and have long been, deeply mired in sex, it is because of their essentially feminine, materialist nature, which takes worldly criteria for granted, though traditionally rather more from a vaginal than a phallic point-of-view.

163. Materialistic reaction - naturalistic inaction - realistic action - idealistic attraction. The four stages of evolution and their qualitative correlations. Thus while reaction corresponds to the objective, attraction, its antithesis, corresponds to the subjective, with atomic inaction and action respectively corresponding to subjective objectivity and objective subjectivity, approximately analogous to Church and State.

164. Reaction is a materialistic attribute corresponding to the Strong; inaction is a naturalistic attribute corresponding to the Beautiful; action is a realistic attribute corresponding to the Good; and attraction is an idealistic attribute corresponding to the True. Reaction and action correspond to the particle side of the atom, albeit within the framework of proton/electron distinctions. Conversely, inaction and attraction correspond to the wavicle side of the atom, likewise within the framework of proton/electron distinctions. Kingdom and State on the one hand, Church and Centre on the other hand.

165. Theory concerning the evolution of love from materialistic beginnings to idealistic endings: reactive love for a person of the opposite sex; inactive love of man in notions of Christian brotherhood or of the personal self; active love of selves in socialistic change; attractive love of the self in spiritual contemplation. Thus a progression from the objective to the subjective via naturalistic and realistic, subjectively objective and objectively subjective, intermediate stages. Needless to say, such stages correspond to historical as well as to class-evolutionary patterns. The highest love is not only the most idealistic but also the most proletarian. And its intensive realization necessarily excludes lower forms of love, particularly the materialistic and naturalistic. He who is the most self-centred in spiritual love is the most divine, the closest to omega divinity and furthest from the alpha-stemming centrifugal. His subjectivity has eternal validity.

166. In addition to the above and coming in-between active and attractive love, one could cite unattractive love, which, as a hard-line Socialist/Communist phenomenon, may be regarded as embracing anything from homosexuality to TV addiction. Such 'love' is therefore the missing link in the chain of loves stretching from reactive beginnings to attractive endings, and can be accorded a hard-line electron-particle equivalent beyond the liberal atomicity, or proton-wavicle/electron-particle compromises, of active love.

167. Ideological periods in relation to religion and politics: materialistic Theocratic Autocracy; naturalistic Autocratic Theocracy; realistic Democratic Theocracy; idealistic Social Transcendentalism/Pure Transcendentalism (supertheocracy). Materialistic Autocratic Autocracy (superautocracy)/Democratic Autocracy; naturalistic Autocratic Democracy; realistic Democratic Democracy (superdemocracy); idealistic Transcendental Democracy (see diagram):-

MATERIALISM NATURALISM

R. theocratic autocracy autocratic theocracy

P. autocratic/democratic autocracy autocratic democracy

REALISM IDEALISM

R. democratic theocracy social theocracy/supertheocacy

P. superdemocracy theocratic democracy

Thus, within the religious spectrum (R), a progression from Paganism to Transcendentalism via Roman Catholicism and Protestantism, while, within the political spectrum (P), a progression from Monarchism to Communism via Constitutional Monarchism co-existent with a parliamentary democracy and Republicanism. The distinction I draw between autocratic autocracy (super) and democratic autocracy within the context of materialism is between a more-or-less untrammelled monarchic tyranny and the constitutional regulation of the monarch by his nobles, as in the much-cited example of King John and the Magna Carta (1215) in England. By contrast, an autocratic democracy, such as exists in the United Kingdom, signifies a sort of compromise between autocracy and democracy, monarchism and republicanism, in the guise of the sovereign parliament, that uniquely bourgeois centrality which co-exists with and is theoretically in the service of a constitutional monarchy, thereby denying the People true, or republican, sovereignty. Only with a democratic democracy (super), established on the basis of republican freedom, do the People become politically sovereign, and from there to a theocratic democracy, established on the basis of social democracy, is but an idealistic step away ... correlative with a transcendental age. As regards the religious spectrum, the distinction between theocratic autocracy and autocratic theocracy obviously parallels the above-mentioned political distinction between superautocracy and autocratic democracy, with God-king paganism significant of the former and, in a later and more naturalistic age, Roman Catholicism significant of the latter, the focus having shifted away from the Creator towards Christ, albeit a Christ firmly under papal control. However, it is against such autocratic control of religion that a democratic theocracy arises ... in which, under Protestant auspices, the People acquire greater religious freedom (of worship) in a context analogous to republicanism without, however, actually becoming religiously sovereign. For that can only come to pass with Social Transcendentalism and, paradoxically, Catholics are among the categories of religious affiliation adjudged most entitled, under Messianic auspices, to such a sovereignty - one in which the People assume transcendental status within the religious framework of the Centre and strive towards its ultimate realization in heavenly bliss. However, just as the more absolute autocracy of untrammelled monarchism was succeeded by a relatively liberal autocracy subject to constitutional restrictions, so, within the context of our religious spectrum, must the tripping transcendentalism (of Social Transcendentalism) eventually be succeeded by a more absolute transcendentalism which, implying a direct rather than indirect cultivation of the spiritual self through meditation, may be regarded as supertheocratic, the ultimate manifestation of spiritual freedom. And yet, this does not invalidate the justification of an LSD-oriented form of self-realization, neither in the short term nor, following the eventual eclipse of human civilization by the post-human life forms of millennial futurity, in the long term, with specific reference to brain collectivizations artificially supported and sustained, which should constitute the first of two categories of post-human life.

168. Materialistic love pertains to the Kingdom, idealistic love to the Centre. Naturalistic love pertains to the Church, realistic/socialistic love to the State. Overlappings do of course occur, but the more idealistic the love, the less place there can be for materialistic love. Centre and Kingdom are mutually exclusive.

169. As a rule, a man's love is more subjective than a woman's. Liberated women are capable of subjectivity, but the more traditional or innately feminine a woman is, the more objective and, hence, centrifugal her love. Her capacity for generalized love far exceeds even the least masculine of men, who will still harbour some kind and degree of particular bias. For, as a rule, man seeks in woman an outer reflection of his innermost self, which is particular, whereas woman looks to man for an inner reflection of her outermost self, which is general, both selves tending in opposite directions - the former centripetal and the latter centrifugal, the inevitable consequence an atomic clash or, as some would prefer to say, fusion. It is precisely because a man's love is particular that it is essential, in contrast to the apparent, because generalized, love of women. In reality, women are better haters than lovers. But superficial appearances serve to contradict or camouflage this fact, as, from the opposite standpoint, in the case of men, whose bites are not normally as sharp as their barks. Nevertheless a naturalistic subjectivity vis-à-vis a particular woman is grossly inferior to an idealistic subjectivity which transcends the physical altogether, and thus stands truly closer to the Holy Spirit.

170. Despite appearances to the contrary, women have traditionally been more positive than men, positive, that is to say in terms of reflecting a proton bias, which accords with an active or practical disposition, and doubtless many if not most of them still are ... to the consternation and exasperation of peace-loving males, particularly the most evolved men who, notwithstanding an ability to act, normally prefer a passive, which is to say negative, existence ... in deference to an electron bias - the very bias which conforms to properly masculine criteria, now more than ever before.

171. Autocratic, democratic, and theocratic (or, alternatively, pagan, Christian, and transcendental) types of crossed-leg/crossed-hand sitting postures, beginning with legs crossed at ankles and hands crossed on or between the thighs, making, in each case, for an autocratic concession to gravitational force downwards. However, proceeding to the next level, we shall find legs crossed on thighs and arms crossed on the chest, which suggests, in each case, a democratic neutrality between gravitational force both downwards and upwards, thereby constituting a worldly mean where what may be termed middle-ground crossing procedures apply. With the third level of limb crossings, however, we find an ankle crossed on a thigh and hands crossed behind the head, which suggests a transcendental defiance of gravitational force both downwards (with regard to the legs) and upwards (with regard to the arms) that may therefore be said to constitute a theocratic ideal, closer in essence to the Holy Spirit. Obviously, there are class implications to the way a person sits, and if the first two positions described above are aristocratic and bourgeois respectively, then the third position is relatively proletarian, because symptomatic of a more evolved and, hence, transcendental mentality. Not everyone sits in a stylistically-integrated fashion, nor indeed in one or another of the above-mentioned ways, but those who do are undoubtedly more of an ideological/class piece than those who don't, evidently being more civilized and 'together' in their heads than the rest. However, we should not overlook the fact that while the third, or transcendental, position would be appropriate to an omega-oriented closed society, the first and second, being relatively pagan and Christian respectively, would be quite inappropriate and - assuming anyone were to sit at all - therefore effectively taboo. Sitting, no less than anything else, could only be done on a transcendental basis, indicative of a free-electron homogeneity. Open-society options would cease to apply.

172. Fascist packet mash and Social Transcendentalist crisps; in contrast to Communist thin chips and Transcendental Socialist crinkled thin chips, which are slightly mash-like in appearance. Hence a decrease of idealism in the case of crisps vis-à-vis packet mash, but an increase of idealism in the case of crinkled chips vis-à-vis plain chips. Crisps are crispy and thus slightly materialistic, whereas crinkled chips are soft - some would say slushy - and thus relatively idealistic, albeit still less idealistic than crisps overall.

173. Curious how, until now, I hadn't thought of crisps as an alternative potato food. And yet that is precisely what they are, if more artificial, and hence transcendental, than packet mash, not to mention chips. Consequently to buy a bag of crisps is the Social Transcendentalist equivalent of buying a bag of chips; although if one is to distinguish between plain and crinkled chips, it seems only fair that we should also distinguish between plain and flavoured crisps, relegating the former to a Fascist equivalence on a par with, if not actually below, packet mash.

174. Considered from a transcendental perspective, it can be seen that the relativity of underclothes and overclothes is a bourgeois or worldly phenomenon of comparatively recent origin in the overall history of sartorial evolution, which began rather more on the level of overclothes or, rather, objective clothing of a necessarily centrifugal and therefore dress-like nature, as pertinent to a pagan and proton-biased stage of evolution. Thus the introduction of underclothes presupposes an atomic relativity in which the electron, or centripetal side of the human atom, is beginning to assert itself and to establish an equality with proton precedents which cannot but result in their modification both inwards and downwards or, to be more specific, in terms of tightening and shortening, so that, for example, close-fitting knee-length skirts, as relative to bourgeois criteria, increasingly come to replace flouncy dresses, thereby relegating such proton-biased clothing to the historical background. Trousers signify a particle-biased, or outer, atomicity, but the use of underpants intimates of a wavicle-biased, or inner, atomicity which accords with a more centripetal, subjective trend away from such outer clothing towards a totally absolute transcendentalism in which, one can only surmise, clothing extrapolated from underclothes, particularly of the 'long-john' variety, becomes the sartorial norm, in accordance with free-electron criteria pertaining to the ultimate stage of human evolution - one necessarily highly centripetal and, accordingly, intensely subjective in character. Such clothing or, rather, superclothing would of course take the form of one-piece synthetic zippersuits, and would be worn without underclothes ... for the simple reason that it derived from underclothes and was consequently equivalent, in a manner of speaking, to them, to the extent of being intensely centripetal and therefore subjective in character, all clothing having become the complete antithesis to the dress-like centrifugal objectivity of alpha-stemming civilization. Thus from centrifugal beginnings to centripetal endings, with the overclothes/underclothes relativity coming in-between ... when worldly criteria obtained (as, to some extent, is still the case at present). Clearly, underclothes are a kind of ecclesiastical idealism vis-à-vis (secular) overclothes, arguably more Protestant than Catholic in character, and accordingly of a neutron-biased, atomic-wavicle status in harmonious contrast to the neutron-biased, atomic-particle status of liberal trousers, particularly when worn with a jacket (whether or not forming a suit) in the conventional middle-class manner. On the other hand, jeans would more conform to an electron-particle bias commensurate with a post-liberal secular materialism, and we can take it as axiomatic that the more left wing the jean-wearing person, the less likely he is to wear underclothes, since too absolutist, in a materialistic kind of way, to desire any compromise with that which pertains to an ecclesiastical bias. However, being extreme left in an extraparliamentary socialistic way and being Communist, or extreme right-wing theocratic, are far from the same thing, so what applies to the radical Socialist may be quite irrelevant to a Communist, particularly to the more evolved (Transcendental Socialist) type of Communist, who may well favour some kind of underclothing (though of a different and probably less conventional order than that favoured by right-wing democrats and Nazi extremists), assuming he doesn't regard the close-fitting leathers he may be wearing as equivalent to underclothes and therefore not requiring any additional clothing. Certainly tights, which are rather more fascistic in character, can be regarded in such a light, and from there to PVCs is just an ideological step away - one bringing centripetal subjectivity to a head, which is to say to a full-blown electron-wavicle status commensurate with the most evolved humanity.

175. In relation to loose-fitting and/or flounced dresses, tight-fitting dresses correspond to an inner femaleness, an ecclesiastical redemption on the alpha-stemming level of a proton-wavicle equivalent. Similarly, in relation to loose-fitting and/or flounced skirts, tight-fitting skirts correspond to an inner half-femaleness or, rather, an electron-biased androgynous compromise, a liberal redemption on the worldly level of an atomic-wavicle equivalent. Beyond the worldly level, dresses and skirts become taboo, as free-electron criteria, necessitating jeans, tights, leathers, and PVCs, increasingly prevail. A truly closed free-electron society would put all alpha-stemming and atomic clothing under ban, thereby achieving an omega-oriented homogeneity on the level of the utmost centripetal subjectivity. Only the inner would prevail and, needless to say, within a radically theocratic context.

176. Generalized sense in which each of the major arts, viz. sculpture, painting, literature, and music, may be regarded as paralleling specific evolutionary stages from the beginnings of civilization in materialism to its future culmination in idealism. Thus sculpture as pre-eminently appertaining to a materialistic stage of evolution, painting as pre-eminently appertaining to a naturalistic stage of evolution, literature as pre-eminently appertaining to a realistic stage of evolution, and finally, music as pre-eminently appertaining to an idealistic stage of evolution, as in the following diagram:-

MATERIALISM NATURALISM REALISM IDEALISM

-----O-------------SO----------OS------------S-----

SCULPTURE PAINTING LITERATURE MUSIC

where we can distinguish between objective beginnings (O) and subjective endings (S), with due gradations or compromises coming in-between (SO, OS). Clearly, sculpture is an objective art form concerned with the outer, with form, and therefore highly materialistic in construction, particularly when pertaining to its rightful epoch in pagan antiquity, whereas painting, though still objective to the extent that the outer world is delineated in a formal way, redeems and in some degree transmutes this objectivity through the flat plane of the canvas, which attests to a certain subjectivity whereby the human mind impinges upon external reality and establishes, in consequence, a naturalistic perspective. Conversely, literature is primarily concerned with the subjective, with society and/or ideological relations between people which depend for their realization upon an objective account of life as the necessary framework in which such relations can be established, and is therefore pre-eminently a realistic art form, essentially liberal in scope. But music, being concerned with the inner, with spiritual content, extends beyond objective subjectivity to the subjective-proper, and is accordingly an idealistic art form - indeed, the ultimate art, particularly when conceived in the most pitch-oriented and, hence, essential terms, as pertaining to a transcendental age. For just as sculpture is never more sculptural than when completely formal and therefore soulless, as with ancient Greek 'eyeless' sculpture, so music is never more musical than when it is entirely a matter of spiritual content and accordingly transcends all programmatic or formal designs. Thus while sculpture becomes less genuinely itself and more approximate to painting, as naturalistic civilization supersedes materialistic civilization, so, by contrast, music becomes more genuinely itself as realistic civilization, primarily literary in character, is superseded by idealistic civilization, and absolute criteria increasingly obtain, as pertaining to a transcendental age. From bourgeois beginnings, music grows to full idealistic maturity within the context of proletarian civilization, thereby becoming a channel for and vehicle of divine feelings, in antithetical contrast to the formal concerns of pagan sculpture. From materialistic appearances to idealistic essences, with all due gradations of art and literature coming in between.

177. In terms of Father-oriented sculpture, it is not the formal so much as the formless that may be accorded a strictly alpha-stemming status, as relative to primitive divinity, and undoubtedly the best example of such formless sculpture in the British Isles is to be found at Stonehenge, where the circular arrangement of stone monoliths attests to pagan religion in relation to the First Cause or Demiurge - probably the central star of the Galaxy, a star uniquely significant of idealistic objectivity. Conversely, with omega-aspiring music, it is the pitch-biased content that attests to a transcendental orientation, in contrast to the sheer materialism of intensely rhythmic music, which is rather less divine than antichristically diabolic.

178. Distinctions between teutonic Antichrist and slavic Antichrist, as between Marx and Lenin, Democratic Socialism and Transcendental Socialism, with the latter more genuinely Antichristic by dint of its absolutist - and therefore theocratic - extremism. In relation to Lenin, Marx would seem to be a worldly and, hence, democratic Antichrist, as pertinent to teutonic civilization.

179. Interesting how rock songs suggest a transition between literature and music, the age of realism and the age of idealism, with the lyrics and vocals pertaining to or, rather, stemming from the former, and the music aspiring towards or incipiently indicative of the latter, thereby establishing a socialist equivalent, whether on democratic or theocratic terms, depending on the type of rock in question, i.e. hard or soft. Doubtless the contemporary importance of rock music in the West, particularly in countries like Britain and America, is that it signifies and reflects a sort of cultural parallel to Social Democracy, whether in terms of Western-oriented Socialism, in which lyrics count for more than music and the essence of the genre is accordingly democratic, or in terms of Eastern-oriented Communism, in which music counts for more than lyrics and the essence of the genre is accordingly theocratic, and thus closer to the level of a People's democracy, where centralized rather than mass-participatory criteria tend to prevail. Hence an overall distinction between rock 'n' roll and hard rock on the one hand, and between soft rock and jazz-rock on the other, with the latter especially indicative of a theocratic bias, albeit more in terms of the Antichrist than of the Second Coming, and therefore less genuinely theocratic. Even rock-jazz would be more genuinely theocratic and, hence, jazzy ... to the extent of being above and beyond all compromise with words, and accordingly not a matter of song but of pure music, as germane to Social Transcendentalist criteria. And from there, the superjazz of the purest possible music would be just a question of pitch-oriented time.

180. Certainly, in relation to literature, rock music can be regarded as constituting an evolutionary 'fall' from (thoughtful) reading to (vocal) singing, the centripetal to the centrifugal, the inner to the outer, although of course inseparable from musical accompaniment, usually of a predominantly rhythmic nature, and consequently transitional from literature to music or, rather, supermusic ... as relative to a theocratic age. And yet, the word 'transitional' is itself problematic and thus not wholly convincing, since one is obliged to admit that rock singing can be - and for many people actually is - an end-in-itself, with no aspirations towards pure music. In short, a kind of communistic proletarian dead-end. Only a relatively small number of proletarian musicians are capable of jazz-rock, and not all those who play in this highest rock-based category would be capable of making a transformation up to rock-jazz, changing musical spectra, so to speak, and abandoning vocals for good. Obviously, ideological, cultural, intellectual, and even ethnic factors combine, in greater or lesser degree, to decide who plays what and how. Yet we have to envisage an age when, through a variety of changes, song writing no longer prevails and only pure music exists - a synthesizer-based supermusic that truly accords with the utmost theocratic subjectivity. Only then would idealism be in full-flower.

181. Suggestion of an antithetical equivalence between rock music and early paintings, or paintings encased in a large, quasi-sculptural frame, with transitional implications between sculpture-proper and subsequent free-hung paintings. So that just as rock music, as described above, suggests a transitional reality between literature-proper and pitch-biased supermusic, a transitional reality is likewise suggested by such 'sculptural paintings', albeit on vastly different terms.

182. In comparison to truly idealistic musicians, sculptors are really materialistic fools. It is difficult to conceive of a man of true spiritual insight and intelligence becoming a sculptor, particularly in this day and age. Even art is somewhat suspect ... except when conceived on the highest post-painterly terms - terms embracing light art and holography.

183. If beauty is the traditional naturalistic concern of art, then ugly paintings, or those that distort natural phenomena, have to be regarded as a type of anti-art, and therefore as false and degenerate. However, this is not true of abstract art which, at its highest level, tends to intimate of light art and thus to reflect a transvaluation of values ... from beauty to truth, appearances to essences, becoming in the process a kind of superart. Such 'art' is doubtless spurious when considered from a strictly aesthetic viewpoint, but at least it signifies an attempt to come to terms with spirit, as germane to an age of music. It is an art more musical than literary or painterly, with, at times, a strong suggestion of musical notation ... as in Mondrian's Broadway Boogie-Woogie and some of the works of Kandinsky, Miro, Klee, Bomberg, et al.

184. One should distinguish between attenuated realism or naturalism and ... abstraction. For while some of the art in the former category may appear abstract, it is really tail-ending the epoch of aesthetic objectivity as a manifestation of bourgeois decadence, rather than intimating of post-aesthetic subjectivity. This is certainly true of Turner, particularly of his late-period quasi-Impressionist canvases, and it is even truer of Impressionists such as Monet, Pissarro, and Sisley, whose works, while still objective, seem to dissolve representational appearances in a nebulous haze of attenuated naturalism. Indeed, so hazy are the most radical examples of their works ... that it as though an extremely myopic person had dispensed with spectacles and painted his surrounding environment. But one thing is clear; the Impressionists were the end of something old rather than the beginning of something new!

185. Interesting how relatively antithetical movements in art tend to alternate between contrasting styles ... as the following diagram (see below) attempts to demonstrate:-

A CLASSICISM NATURALISM IMPRESSIONISM

B. ROMANTICISM REALISM EXPRESSIONISM

A. CUBISM ABSTRACT IMPRESSIONISM

B. SURREALISM ABSTRACT EXPRESSIONISM

A. NEO-PLASTICISM MINIMALISM OP ART

B. MODERN REALISM TACHISM PHOTO-REALISM

Observe the progression within the top spectrum (A) from Classicism and Impressionism to Abstract Impressionism and Minimalism on the one hand, and from Naturalism and Cubism to Neo-Plasticism and Op Art on the other, while within the bottom spectrum (B) a parallel progression from Romanticism and Expressionism to Abstract Expressionism and Tachism alternates with a progression from Realism and Surrealism to Modern Realism and Photo-Realism. Thus, in each case, a more radical antithesis is followed by a relatively moderate one, which in turn gives place to a still more radical antithesis ... before a new relatively moderate antithesis takes its place, only to be eclipsed by an even more radical antithesis ... and so on, with God/Devil - world - God/Devil - world implications respectively. Thus while Classicism and Romanticism suggest a God/Devil distinction (albeit within a circumscribed, because painterly, context), the following antithesis between Naturalism and Realism seems comparatively worldly, i.e. less radically antithetical, whereas the Impressionist/Expressionist dichotomy, in being more extreme, brings us back to a painterly God/Devil distinction. Note, too, how Realism, Surrealism, Modern Realism, and Photo-Realism constitute an evolutionary progression along the bottom spectrum within the more moderate context of worldly antitheses, Surrealism being to Realism what Cubism is to Naturalism, whereas Photo-Realism brings greater technical exactitude to bear on its subject-matter - usually facial portraits - than Modern Realism, thereby bringing Realism to a head (in more than one sense!). Likewise, the divinely-biased progression from Classicism and Impressionism to Abstract Impressionism and Minimalism is cumulative in character, as is the parallel diabolically-biased progression from Romanticism and Expressionism to Abstract Expressionism and Tachism. In the first case, idealism; in the second case, materialism. Other movements, such as Dada, Futurism, Symbolism, and Kinetics, could of course be slotted into one or other of our two spectra of art evolution, but they tend to be adjuncts of those already listed above - Dada/Surrealism, Futurism/Cubism, Symbolism/ Impressionism, Kinetics/Op Art - and I have accordingly dispensed with them in the interests of a simpler, more straightforward overall progression.

186. Sense in which meditation is equivalent to abstract art, in that it pertains to the supernaturalistic end of a naturalistic spectrum in which prayer, comparable to representational subject-matter, has been transcended ... in the interests of a psychic void. Thus meditation is essentially a petty-bourgeois ideal which, like abstract art, falls short of a true, and hence proletarian, transcendentalism - the transcendentalism in question being LSD tripping, which has its 'art' equivalence in the higher, more conceptual kind of light art, both of which are truly 'turned-on' in comparison with meditation and abstract art. Doubtless a long-term supermeditation can and will arise, but it will be equivalent to laser art and thus altogether freer and higher than the kind of meditation that currently prevails among, for the most part, petty-bourgeois avant-gardists.

187. Light - motion - heat; divine, worldly, and diabolic distinctions, whether on the alpha-stemming objective planes or, with more relevance to the present and future, on the omega-aspiring subjective planes, not excepting intermediate, or atomic, planes. Light is of the mind, motion of the body, and heat of the brain. There is subconscious light, which is Father-stemming, and superconscious light, which intimates of the Holy Spirit, while conscious light stands as a sort of Christ-like compromise somewhere in between. There is old-brain heat, which is Satan-stemming, and new-brain heat, which connotes with the Antichrist, as well as mid-brain heat, that Antivirginal compromise coming in-between. And, of course, there is body motion, which is a kind of cross between heat and light, and accordingly stands as a worldly equivalent, whether in terms of ancient pain-biased worldliness or of contemporary pleasure-biased worldliness, war or sport.

188. We spend our lives between light and heat, not just in the bodily sense of motion but also in terms of daylight and fire or, with regard to my own experience, electric light and electric fire - the former on a higher level of radiation than the latter, a kind of divine/diabolic distinction which typifies modern life. Strictly speaking, the sun is a source of heat rather than light, although the light we obtain from it is sufficient to illuminate our days. But in the winter, when its heat is reduced by dint of greater distance, we are more apt to regard it as a source of light. Obviously, light emits heat just as heat emits light, but the sun is so intensely hot that the light emitted by it suffices, as daylight, to illuminate that part of the world turned towards it any given time. Ironically, stars glimpsed at night do not provide sunlight, and yet we perceive light in their twinkling which morally sets them apart from the sun by suggesting pure light. Thus we obtain a connotation of primitive divinity from them, even though their light fails to reach us or, perhaps, because of this. Certainly, we receive no light from the central star of the Galaxy, which is too far away and obscured by too many intervening stars to be of much use to us in that respect, although, as the Creator-equivalent star, it ought primarily to be regarded as a source of light rather than of heat ... in contrast to the sun, and thus stand to the latter in the manner of subconscious to old brain, primeval light to primeval heat.... Which consideration tempts one to ascribe the greater part of daylight to the central star of the Galaxy, as opposed to the sun, even though there is no justification for such an ascription in concrete experience, thereby confining it to the realm of theological subjectivity. And yet, this fact of light coming from the sun, almost as a by-product of solar activity, in large degree explains why the Church was not, and never could be, entirely independent of the Monarchic State but had to co-exist with it, an institution within an institution whose spiritual authority was to some extent a by-product of the State's secular authority, its light indebted to the sun rather than to the central star of the Galaxy, and therefore shining in and through the Virgin Mary instead of the Father, with correlative subordinate and dependent status, especially in those countries with an inveterate monarchic tradition, though, to a certain extent, elsewhere too. Doubtless the attempts by mystic elites to transcend the false, dreamy light of the Virgin and achieve a psychic approximation to the Father or, rather, His divine Son, conceived in infantile terms, met with only very occasional and partial success, given the actual state-of-affairs, and we may ascribe to natural visionary experience of an hallucinatory order the quality of a more genuinely divine light, commensurate with the upper reaches of the subconscious, and therefore relative to an alpha-stemming spirituality. Such inner light would, however, pale to insignificance in comparison with the transcendently-biased, LSD-inspired light of the superconscious, and since the superconscious derives its authority and justification from an omega-oriented transcendentalism, so the institutional embodiment of superconscious religion, namely the Centre, would be independent of the Republican State and, in its political manifestation, entitled to arrogate from the State such bureaucratic, political, and economic responsibilities as were formerly the State's duty, so as to set up the politico-religious framework whereby the political side of such a framework withers in proportion to the expansion of its religious side, the inevitable consequence being, at some future millennial point in time, the totally absolutist Centre and transcendently-oriented spiritual purism of a full-blown 'Kingdom of Heaven' on earth, preparatory to its ultimate realization in the heavenly Beyond ... of universal space. Thus no co-existence of new-brain State with superconscious Centre, but the incorporation into and subordination of bureaucratic obligations to the Centre in the name of Messianic transcendentalism, with Social Transcendentalist implications thereafter. In such fashion, the lower, artificial heat of the State will be redeemed in and transmuted by the higher, supernatural light of the Centre, as the superconscious achieves its ascendancy over the new brain ... to usher in the era of true spiritual salvation.

189. Just as there is heat-light, which is the appearance of heat, whether as natural fire or electric fire, so there is light-heat, which is the essence of light, whether natural or artificial. In psychic terms, the heat-light of the old brain manifests itself in fantasy or natural visions, whereas the heat-light of the new brain takes the form of artificially-induced visionary experience. Conversely, the light-heat of the subconscious manifests itself in negative feelings, particularly of sadness, whereas the light-heat of the superconscious takes the form of positive feelings, especially of joy, which is equivalent to spiritual love. No divine consciousness without feelings and, conversely, no feelings without consciousness!

190. A distinction should not only be drawn between subconscious, conscious, and superconscious ... on the tripartite basis of Father, Son, and Holy Ghost, but also between these and what Jung calls the personal unconscious and the collective unconscious, which correspond to heat-light in both the old and the new brains respectively, and may therefore be theologically equated with the Virgin Mary and the Second Coming - the former chiefly manifesting on the plane of fantasy and the latter chiefly on that of artificially-induced visionary experience. Thus the psyche is approximately divisible as follows:-

SUBCONSCIOUS CONSCIOUS SUPERCONSCIOUS

(Father) (Son) (Holy Ghost)

* * *

* * * *

* * * *

* * * *

* * * *

* * * *

* * * *

* *

PERSONAL UNCONSCIOUS COLLECTIVE UNCONSCIOUS

(Virgin Mary) (Second Coming)

with evolutionary zigzagging implications as we progress, over the generations, from mind to mind or, which amounts to the same, light to light, whether on the primary levels of mind or, as in the cases of both the personal and the collective unconscious, on what could be termed its secondary levels, which are less transcendent since more directly connected with the brain. Such secondary levels will tend to predominate in those historical periods in between the primary levels of mind and their religious correlations, as during that period between the subconscious and the conscious, which finds its religious correlation in paganism and Christianity, when the personal unconscious is uppermost and, more relevantly to ourselves, that period between the conscious and the superconscious, which has its religious correlation in Christianity and Transcendentalism, when the collective unconscious is pre-eminent. These facts tempt one to equate the personal unconscious and the collective unconscious with 'Dark Ages', although their respective realizations are really more symptomatic of religion in a Dark Age than with such an age itself, which, by contrast, finds its psychic analogue in heat, as directly related to both the old and the new brains and their political correlations with barbarism. Certainly we cannot progress from one primary level of religion to another without these secondary levels coming in-between, which keep the torch of light shining no matter how dark the ensuing barbarism ... in the realm of political upheaval.

191. A distinction ought therefore to be drawn between what may be termed the impure subconscious and the pure subconscious on the one hand, and between the impure superconscious and the pure superconscious on the other, with dreaming and tripping implications respectively - the former corresponding to the personal unconscious, albeit on its lowest level, and the latter to the collective, or impersonal, unconscious, though on its highest level. By contrast, the pure subconscious would be that state of unconsciousness beneath dreams, as applicable to dreamless sleep, whereas the pure superconscious would be that state of superconsciousness above trips, as applicable to the most exalted meditative clarity ... when pure spirit is realized as the highest level of awareness and ultimate destiny of psychic evolution - a totally psychic absorption in the maximum spiritual essence. Consequently an antithetical equivalent of the pure subconscious. Now, in terms of such antitheses, we may accord similar standings to dreaming and film-viewing, fantasy and video, not to mention static naturally-induced visionary experience and artificially-induced visionary experience, so that a pattern of psychic evolution arises with dreams and films, fantasies and videos, and visions and trips in identical positions on their respective psychic spectra ... between the absolutes of the pure subconscious and the pure superconscious. Certainly there is an antithetical equivalence between dreams and films, with the former natural and the latter artificial, the former appertaining to the impure subconscious internally, and the latter to the impure superconscious externally, each of which are beyond the conscious control of the viewer - active, collective modes of visionary experience. Likewise a similar antithesis can be construed as existing between fantasy and video, given the more personal nature of each mode of visionary experience, the former a step-up from dreams and the latter a step-up from films and/or television, the making of videos equivalent, in modern artificial terms, to fantasizing, fantasizing artificially, so to speak, with the option of dwelling upon a particular subject or context until it has been sufficiently explored and has delivered up all or most of its creative possibilities - for better or worse. Above fantasies, however, we may posit natural visions, which, by contrast, appear external to the impure subconscious ... as though imposed upon the psyche from without, and it seems reasonable to regard LSD trips as constituting an antithetical equivalent of such visions by dint of the static and almost transcendent nature of artificially-induced visionary experience, which pertains to the impure superconscious internally ... in contrast not only to natural visionary experience - rare as that is in this day and age - but to film- and video-viewing as well. Thus we can accord it a higher moral status than attaches to either of the other modes of artificial visionary experience - one more on the level of light than of heat, and therefore specifically relative to the Second Coming rather than to the Antichrist. And yet film-viewing, whether on television or elsewhere, is a mode of transcendent visionary experience ... outside and above the conscious self, a sort of artificial psychic activity which renders the conscious psyche passive and receptive, and is accordingly superior to that psyche or, as I should say, level of psychic behaviour, just as dreams signify a superior, more evolved psychic phenomenon than the sleepy sensuality of the pure subconscious. In viewing films our personal egos are eclipsed and transcended, as we enter a collective realm of visionary experience relative to the lowest level of the superconscious. It is a mode of salvation. Now if higher, purer and more truly divine levels of psychic salvation are to be achieved in the course of time, then it is just as well to have passed through the lower levels first, no matter how nominally. Doubtless the vision-prone mystics of the past would fail to have experienced their natural visions, had they not also been capable of dreaming. However, for the modern man, watching television is a kind of dreaming or, rather, an antithetical equivalent of dreaming, a new-brain as opposed to an old-brain phenomenon, and if he is not fully awake while doing so, at least he is far from asleep!

192. Concerning the subject of consciousness, we may hold that it is primarily and inherently memory, that is to say, a capacity to know and fix everything it is brought into contact with via the senses, particularly the eyes. We should, however, distinguish between recollective memory, which is the form memory usually takes, as when we are conscious of striving to remember or recall something ... be it a face, date, name, number, place, or whatever, and collective memory, which is rather more unconscious or immediate, and to the degree that we take it so much for granted as to forget its existence - not altogether surprisingly, in that it is the essence of consciousness. Thus when, for example, I sit down at my table to write, I know, without needing to reflect upon it, what a table is, where it is, what I use it for, and that it is my table. All of this is subliminal knowledge, which is nothing less than the essence of consciousness as memory. Sometime ago I learnt about tables, both generally and in particular, and they are now a part of my consciousness. I learnt about words, especially English words, and they too are etched in my memory ... as conceptual consciousness, which stands to perceptual consciousness as heat to light. Were I to forget my name, I would have cause to suppose that I had 'gone mad' or 'lost my mind', and, certainly, any experience which causes one to lose consciousness of who or where one is or with what one is dealing will indicate that one has either fallen beneath consciousness to a deeply subconscious level or, alternatively, risen above it to a highly superconscious level, neither of which modes of psychic experience are connected with consciousness. For consciousness, whether perceptual or conceptual, outer or inner, is of the world, a worldly level of psychic experience whose essence is memory, which is a kind of combination of will and idea, whereas the deeper subconscious is pure will and the higher superconscious pure idea, the former excluding the possibility of idea, or representation, and the latter the possibility of will - Hell and Heaven beneath and above the world, which, as Schopenhauer correctly maintained, is a combination of will and idea, or perceptual and conceptual modes of consciousness.

193. Corresponding, as it does, to the world, we may hold that consciousness is akin to a psychic globe which, through the agency of conscious will, can be swivelled around until the specific content being sought is brought into recollective focus and accordingly becomes uppermost in our consciousness. On this globe, akin to a map of the world, all dates, names, words, faces, numbers, etc., have their place, some of which are further away from the near-point of consciousness than others at any given time, but all or most of which are accessible to conscious attention through application of the will, so that they often change places ... depending on what is uppermost in our minds at the time. To extend the metaphor, we may hold that perceptual consciousness corresponds to the mapped outlines of the various countries on this globe, while conceptual consciousness corresponds to the names of the towns, cities, countries, states, etc., to be found on it. Thus there exists a kind of symbiosis between them, which makes for the totality of consciousness, both collective and recollective. Either side of this consciousness, however, we find the capacity for two very different globes that, as pure will and pure idea (representation), will exist to a greater or lesser extent depending on the degree of psychic evolution of the individual at any given epoch in time. One may argue that in a primitive or pagan age the subconscious globe will be predominant over the conscious one, whereas in an advanced or transcendental age the superconscious globe will predominate over consciousness, and to such an extent, at its furthermost point of development, as to totally eclipse normal consciousness, making for a state of mind akin to Heaven. Obviously we are talking here about different levels and types of civilization in relation to these psychic distinctions, be it the hellish civilization of the subconscious, the worldly civilization of the conscious, or, indeed, the heavenly civilization of the superconscious, with will - memory - idea distinctions respectively ... in a gradual progression from the perceptual to the conceptual, from appearance to essence, objectivity to subjectivity, the centrifugal to the centripetal, via dualistic compromises coming in-between. Horses, carriages/cars, and motorbikes would not be an inappropriate parallel to these three types of civilization or stages of psychic evolution. There are dozens of others.

194. The tripartite division of the chart below into light (L) - heat (H) - motion (M) equivalents, with feelings on the top spectrum, emotions on the middle spectrum, and sensations on the bottom spectrum, may be equated with spirit, soul, and flesh or, which amounts to the same thing, God, Devil, and world:-

L. FATHER SON HOLY GHOST

Illusion Feelings Truth

Sadness Happiness

SUBCONSCIOUS CONSCIOUS SUPERCONSCIOUS

H. SATAN ANTI-VIRGIN ANTICHRIST

Ugliness Emotions Beauty

Hate Love

OLD BRAIN MID-BRAIN NEW BRAIN

M. OLD WORLD MID-WORLD NEW WORLD

Evil Sensations Good

Pain Pleasure

OLD BODY MID-BODY NEW BODY

Thus we can speak of a spirit spectrum in relation to light, a soul spectrum in relation to heat, and a flesh spectrum in relation to motion. Hitherto I have distinguished between soul and spirit in terms of a proton/electron evolutionary divide, with everything on the proton side, whether biased towards particles or wavicles, equivalent to soul and, conversely, everything on the electron side, whether biased towards particles or wavicles, equivalent to spirit, so that there would have been distinctions, for instance, between 'good soul' and 'good spirit' on the one hand, i.e. the Father and the Holy Ghost, as between 'bad soul' and 'bad spirit' on the other, i.e. Satan and the Antichrist. Now, however, I am obliged, by the apparent logic of my chart, to take a longitudinal rather than a latitudinal view, so to speak, of soul/spirit distinctions, in consequence of which we will be distinguishing rather more between 'bad spirit' in terms of the Father and 'good spirit' in terms of the Holy Ghost, as well as between 'bad soul' in terms of the Devil (Satan) and 'good soul' in terms of the Antichrist, with sadness/happiness distinctions in the first, or light spectrum, and hate/love distinctions in the second, or heat, spectrum, as between subconscious and superconscious on the one hand, and old brain and new brain on the other hand. As also indicated in the above chart, I have further distinguished quantitative attributes from qualitative ones, which gives us an illusion/truth dichotomy in relation to the divine, or light, spectrum, but an ugliness/beauty dichotomy in relation to the diabolic, or heat, spectrum. One could describe the quantitative attribute as apparent, and the qualitative attribute, by contrast, as essential - which applies no less to the distinction already touched upon in relation to consciousness, as between the perceptual and the conceptual. Clearly, if the light spectrum is metaphysical, then the heat spectrum is aesthetic, as relative to the emotions. However, when we come to the third spectrum we are talking of sensations, whether in terms of the extremely negative or of the extremely positive, pain or pleasure, and while these constitute the twin qualitative poles of the flesh, their quantitative counterparts will be evil and good, thus justifying one in conceiving of the motion spectrum as ethical, evil being not so much an attribute of the Devil as of the world ... particularly in its primitive, or natural, phase, and primarily having to do with pain (as Schopenhauer rightly contended). But an age which is post-worldly, and hence post-bodily, can only be 'beyond good and evil', and accordingly disposed to the head, whether in terms of new-brain love or of superconscious joy, beauty or truth, depending on the nature of the individual and, no less importantly, the type of society in which he lives. Clearly, communist societies are more concerned with love of one's fellow (proletarian) man than with the transcendental pursuit of joy through adherence to spiritual truth. My own ideal type of society would place the emphasis on the latter ideal, thereby indicating allegiance to the Divine rather than to the Diabolic. Worldly post-worldly societies like Britain and America tend, by contrast, to put an emphasis on the pursuit of pleasure, which inevitably entails a large commitment to sex and results in latter-day promiscuity. Such an ideal may be regarded as more Teutonic than Slavonic, since the world, meaning primarily the aligned West, is a predominantly Germanic phenomenon and, accordingly, something aligned with the body, in motion, rather than with the head, in heat (love) or light (joy). Spiritual love, by contrast, will attest to a Slav ideal or bias, whereas spiritual happiness, or joy, may be regarded as pre-eminently a Latin ideal, as guaranteed by adherence to certain extra-mundane principles as traditionally upheld by the Roman Catholic Church but which, in the future, should become the main responsibility of the Social Transcendentalist Centre. In fact, I have long maintained that there exists a parallel between Roman Catholicism and Fascism on the one hand, and between Eastern Orthodoxy and Communism on the other, conceiving of each parallel primarily in terms of a Latin/Slav dichotomy. Certainly, the traditional Christ of the Catholic Church was more often than not a weeping, and hence sad, figure, truly a Son of the Father, while the traditional Eastern Orthodox Christ was more of a stern, judging, almost wrathful Jehovah-like figure, ugly rather than illusory, more aligned with the diabolic than with the divine - a primitive manifestation of heat as opposed to light. The true Germanic Christ, as a combination of evil and good, pain and pleasure (though less good and pleasure, initially, than evil and pain), came somewhat later ... with the rise of Protestantism and the ensuing supersession of the God/Devil dichotomy of Feudal society by the worldly cohesion of Capitalist society - a democratic revolt against theocratic and autocratic precedent. Motion triumphant over both light and heat. In a sense, the typical Westerner ... be he German, Swede, English, Dutch, Danish, Norwegian, or whatever, is a headless individual, which is to say, one who puts a premium on the body, in accordance with the bodily nature of democracy, and his ideals revolve around maximizing pleasure and minimizing pain, so that a Capitalist society is the inevitable corollary, a society in which the needs and desires of the body take considerable precedence over those of the head, with consequences all too familiar to anyone acquainted with latter-day consumer greed and sexual promiscuity from an outsider's, i.e. non-teutonic, point of view. For this headless and fundamentally stupid creature, the satisfaction of bodily wants is a summon bonnum, and the unbridled freedom to do so constitutes his millennium, a millennium necessarily materialistic and sensual. The love which is not of the body but of the head is to him both a threat and an enigma, and he will support all those measures, both cultural and scientific, that are designed to protect him from its influence. Needless to say, such a thoroughly depressing state-of-affairs cannot last for ever; time moves on and those who are not of the world but either of the New Devil or the New God will increasingly pose a threat to the worldly status quo. For the head has come back and is determined to have the final say, whether in terms of love or joy, beauty or truth, heat or light. Salvation is from the world, and God will eventually prevail!

195. Sense in which Jung was a divine psychologist, Adler a diabolic psychologist, and Freud a worldly psychologist. Adaptation neurosis, self-assertion neurosis, sexual neurosis: light, heat, and motion. Or, alternatively, spirit, soul, and flesh. In the case of the first type of neurosis, we are dealing with a failure to 'be oneself', whether through force of circumstances or wilful deviation, and its corollary of an attempted adaptation to contexts which are inherently alien to one's essential self. In the case of the second type of neurosis, however, we are in the realm of thwarted ambition, of a check on the will to power, a curb on self-assertion which, if too persistent and stringent, can lead to a mental crisis of the Adlerian variety. Yet just as one must be a person who is inherently disposed to 'being himself' or 'being one with his self' to run the risk of succumbing, in the event of that disposition being thwarted, to the Jungian neurosis, so one has to be a person inherently given to self-assertion and the will to power over others ... to risk succumbing, through failure in this endeavour, to the Adlerian neurosis, which I have characterized as diabolic. However, in the case of the third type of neurosis, which has to do with sexual repression, with fantasy-wishes unfulfilled or unrealizable ... usually because they are of a character that conventional morality places under taboo, we are brought from the realm of the head to that of the body, and it follows no less than in the above two cases that the kind of person who risks succumbing to this worldly or sexual neurosis must possess a strong sexual drive to begin with, must be primarily a sexual being rather than either a spiritual or a soulful one, so that failure to achieve his objectives or enact his fantasies may bring on the type of neurosis in question. Thus in distinguishing, as Jung does, between these three basic types of neurosis, one is effectively distinguishing between three basic types of person, as regarding minds, brains, and bodies. Of course, no-one is ever entirely one thing or another; even the greatest mind has a body, just as the least spiritual of persons has a mind. But to the extent that people are roughly divisible into these three categories, we are permitted to generalize on the basis that a 'mind person' will be more likely to succumb to an adaptation neurosis than to either of the other types, assuming he fails to 'be himself', whereas a 'brain person' will be more likely to succumb to a self-assertion neurosis in the event of being systematically thwarted in his power drives, and a 'body person' may risk a sexual neurosis if denied fulfilment of his basic sexual urges, whether or not they are rooted in fantasy. Consequently we cannot ascribe an identical neurosis predilection to everyone, but must distinguish between what may be termed elite neuroses, or those of the head, whether mind or brain, and popular neuroses, as principally affecting Les hommes moyen sensuels, or the broad physically-inclined masses. Hence Jung and Adler may be described as 'head' psychologists, Freud, by contrast, as a 'body' psychologist - a tripartite distinction between God, Devil, and world. Of the three, the most truly psychological, or psyche-logical, was Jung.

196. Latin light, Slavic heat, and Teutonic motion - divine, diabolic, and worldly distinctions as affecting and reflecting race. In Western civilization, the alpha-stemming head of Roman Catholicism/Eastern Orthodoxy ... was superseded by the worldly body of Protestantism, that predominantly Nordic form of Christianity which has since been superseded - and should eventually be entirely eclipsed - by the omega-aspiring head of Transcendental Socialism/Social Transcendentalism. From the subconscious and the old brain to the body, and from the body to the new brain and the superconscious.

197. Natural light/open fires; gas light/gas fires; electric light/electric fires; neon lighting/central heating. A light/heat evolutionary progression from autocratic beginnings to theocratic endings via democratic and socialist stages coming in-between. An approximate religious/political parallel would, I believe, run as follows: Catholicism/Royalism; Protestantism - High Toryism/ Liberalism - Liberal Democracy - Low Toryism - Nazism/Democratic Socialism - Marxian Socialism; Fascism - Social Transcendentalism/Communism - Transcendental Socialism. Certainly ideological distinctions can be inferred to exist between one type of electric-light bulb and another, and I venture to suggest that whereas ordinary transparent electric-light bulbs are approximately Low Tory, opaque and/or coloured ones will be comparatively Nazi. Likewise an ideological distinction can be drawn between twin-bar (relative) electric fires and single bar (absolute) electric fires, with Democratic Socialist/Marxian Socialist implications. As regards neon lighting and central heating, we are distinguishing between Fascist single-tube arrangements and Social Transcendentalist encased neon arrangements on the one hand, and between Communist horizontally-biased central-heating arrangements and Transcendental Socialist vertically-biased central-heating arrangements on the other hand, so that parallels may be inferred with jazz and rock-jazz in the case of light, but with rock and jazz-rock in the case of heat or, alternatively, with streamlined scooters and plain scooters in the one case, but plain motorbikes and streamlined motorbikes in the other case. Probably fan heaters come in between the light/heat extremes as a sort of superworldly parallel to motion, and I venture to ascribe them an Ecological status commensurate with a middle-ground supernaturalism.

198. In generalizing the arts into light, heat, and motion distinctions, it is tempting to ascribe to art (painting) a light equivalence, to music a heat equivalence, and to literature a motion equivalence, so that the first may be equated with spirit, the second with soul, and the third with matter or, in terms of man, the flesh. Art does seem to be evolving towards light, striving upwards ... as the progression from painting to light art attests, whereas music, although capable of evolutionary refinement, suggests a connection with heat by dint of its soulful attributes. On the other hand, literature would seem to be connected with social and, in particular these days, sexual motion, and thus to have distinctly worldly overtones ... as befits a story or extended narrative of social experience. And yet we can divide literature into three basic categories, viz. philosophy, poetry, and fiction, and it is no less tempting to ascribe to philosophy a light equivalence and to poetry a heat equivalence, so that the one accords with art and the other with music - spirit and soul respectively, with conceptual and perceptual, essential and apparent distinctions. Truly, it is philosophy that is abstract and idealistic, a metaphysical reflection on the life of the spirit and its quest, through truth, for joy, whereas poetry, having romantic overtones, is rather more concrete and naturalistic, concerned with the life of the soul and its quest, through beauty, for love. Clearly, beauty and truth are not identical, despite Keats' oft-quoted assertion to the contrary, but as distinct as poetry and philosophy or, to revert to theological language, the Devil and God. Where they are similar ... is in pertaining rather more to the head than to the body, which, as already noted, finds its chief spokesman in narrative literature, whether, as traditionally, in plays or, more contemporaneously, in novels - that Protestant extrapolation from (Catholic) plays and latter-day account of the life of the body and its quest, through the good act, for the ultimate pleasure.

199. If a distinction between beauty and truth, poetry and philosophy, accords with a diabolic/divine dichotomy, then we can say that, in general, poets are diabolic and, by contrast, philosophers divine, though only on the basis that genuinely poetic and philosophic works are being produced in each case. The concept of the 'poet maudit', as especially applicable to Baudelaire, would therefore be true, in different degrees, of all poets, and Milton's concept of Satan as the perfect manly beauty would hold merit in our eyes as a testimony to the correlation between beauty and the diabolic, and its concomitance of sexual love - at least in contemporary terms. For we cannot overlook the traditional or primitive correlation between ugliness and the diabolic, with its qualitative attribute of hate. Irrespective of to which evolutionary level of the diabolic a poet relates, or whether in fact both levels, as pertaining to the old and the new brains respectively, don't play a more-or-less equal part, we can satisfy ourselves as to the true nature of the poet and accept the fact that 'God's spies' are more likely to be demonic than angelic - indeed, are compelled, by the concrete nature of their trade, to align themselves with soul, whether for better (love) or worse (hate). Thus an historical pattern can be discerned in which the diabolic, as we define it, is never very far away, whether in terms of Dante's Inferno, Milton's Paradise Lost, Goethe's Faust, Baudelaire's Les Fleurs du Mal, Rimbaud's Une Saison en Enfer, Eliot's The Waste Land, Pound's Cantos, or Ginsberg's Howl. Not to mention several of the works of Villon, Byron, Shelley, Coleridge, Lautréamont, Artaud, Thomas, Corso, Brecht, Lorca, Joyce, Wilde, Graves, and Durrell. By contrast, the philosophers, in their pursuit of truth, appear disposed to the Divine, and thus to the Hegelian furtherance of spirit. Even the poetic philosophy of Nietzsche's Zarathustra is more a matter of divine truth than of diabolic beauty. Neither can we equate the typical philosopher's lifestyle with that of the typical poet, since philosophers are not usually disposed to debauchery, drug addiction, alcoholism, lechery, sodomy, gluttony, and other well-documented 'poetic vices', but lead comparatively calm, sober, ascetic lives, as befitting the pursuit of truth. They are the wise, whereas poets are generally fools who suffer the consequences of their folly. In fact, we should distinguish between poetic chaff and philosophic wheat, and judge them accordingly, dividing the Damned from the Saved, the slaves of love from the joyful free. Thus we would see quite clearly that while poets like Dylan Thomas and Robert Graves were decidedly of the Damned, philosophers like John Cowper Powys and Bertrand Russell were just as decidedly of the Saved, their books on happiness no less a testimony to philosophic truth than the love poems of Thomas and Graves bear testimony to poetic beauty.

200. Now what applies to poets and philosophers may well apply to musicians and artists ... if we are to equate music with the Diabolic and art with the Divine - in other words, with heat and light distinctions respectively. Certainly the artist is, as a rule, a less romantic creature than the musician, especially those for whom 'music is the food of love', and we need not doubt that his vocation is relatively ascetic, demanding a more austere and sober lifestyle ... as befits such an abstract medium - a medium no less in harmony with philosophy than music with poetry, particularly this century ... when song-writing is so ubiquitous (not to say iniquitous). One would have to think long and hard to come up with a pair of musicians who could be said to rival Mondrian and Kandinsky, let alone Ben Nicholson, in matters ascetic and abstract; for musicians are rather more disposed to the soul than to the spirit, and consequently concerned not so much with the pursuit of happiness through truth as with the pursuit of love through beauty ... such as one finds in Strauss, Elgar, Mahler, Rachmaninov, and the Romantics generally. The Neo-Classical revolt against emotional excesses was intended to switch the emphasis from the qualitative to the quantitative, from love to beauty, and thus to further form at the expense of content. Like all such revolts it was symptomatic of bourgeois decadence and had to contend with post-Romantic trends in the overall guise of a quasi-truthful and hence pitch-biased avant-garde. For just as there is such a thing as philosophic poetry, so there is abstract music, or music with a leaning towards truth, and here, if anywhere, can be found musicians of a cast approximating to the modern artist. In terms of contrast between art and music, however, it does seem that a qualitative emphasis in art calls forth or finds itself juxtaposed with a quantitative emphasis in music, and vice versa, so that the two disciplines are forever at loggerheads, with greater contrast between the Divine and the Diabolic in consequence. One has only to consider the qualitative emphasis on happiness to be found in fête champêtre paintings of the eighteenth century, and contrast this with the formal beauty of the music of the period, with its Mozartian classicism, to see this point all too clearly. Is there not a similar contrast between Romantic painting, with its emphasis on factual truth, no matter how unpleasant, and Romantic music, the strong emotional emphasis of which has particular regard to love? And what of the distinction between the abstract happiness of, say, Neo-Plasticism and the abstract beauty of the Neo-Classical tradition? Certainly, the swing to abstract truth in Post-Painterly Abstraction is paralleled by a Neo-Romantic outpouring of love and emotion which co-exists with both avant-garde and Neo-Classical trends. Could this Neo-Romanticism in music have its political analogue in Liberal Democracy, I wonder? For if one is to attach political parallels to musical styles, it could well be that Romanticism is to music what Liberalism is to politics, whereas Neo-Classical music finds its political parallel in Democratic Socialism, and the avant-garde, by contrast, in Low Toryism and/or some Far-Right equivalence, as befitting an idealistic bias. Such speculation, admittedly, somewhat removes us from our original concern, but surely it is not without substance? For if music is generally a thing of the brain spectrum so to speak, then it will have closer parallels with economics and politics than with religion, which, by contrast, pertains to the mind spectrum, i.e. to light as opposed to heat. And the same could be argued of poetry, in contrast to philosophy.

201. In addition to the above-mentioned musical styles vis-à-vis political equivalents, I should like to add Neo-Baroque, conceiving it as a Low Tory equivalence which may or may not fuse with and blend into the avant-garde. In terms of the totality of 'democratic' musical styles, one could therefore speak of High Tory baroque, Whig classical, Liberal romantic, Democratic Socialist neo-classical, Low Tory neo-baroque/avant-garde, Liberal Democratic neo-romantic (not to be confused with late romantic, which culminates in early twentieth-century composers like Berg, Schoenberg, Mahler, Strauss, and Elgar), all of which would accord with a parliamentary tradition. Electronic avant-garde and Social-Realist orchestral music would not be so much democratic as theocratic, and accordingly beyond even those kinds of music. Admittedly, I have been generalizing where the moral or ideological standing of each of the above-mentioned categories of creative endeavour is concerned, and would not wish anyone to get the impression that I consider all poets diabolic and all philosophers divine or, conversely, all painters divine and all musicians diabolic. But I do believe that when a particular discipline, be it literary or painterly or musical, is being pursued on a basis which is absolutely true to itself, and therefore not 'bovaryized' or transmuted in any degree, whether up (if possible) or down (if possible), it will adhere more closely to whichever of the spectra I regard as inherently germane to it. Thus philosophy will remain primarily a thing of the mind and poetry primarily a thing of the brain, with the same applying to art and to music respectively, so that light/heat distinctions can be inferred. Similarly, literature will remain primarily a thing of the body, or flesh, as, to a large extent, will sculpture, particularly when consciously celebrating motion.

202. Clearly, if we can divide the arts between light, heat, and motion, there is no reason to suppose that the sciences are not likewise divisible into three basic categories, with, say, cosmology in the light category, chemistry in the heat category, and physics in the motion category. Thus we could define cosmology as mind science, chemistry as brain science, and physics as body science, with divine, diabolic, and worldly distinctions respectively. Cosmology would correspond to philosophy and art, chemistry to poetry and music, and physics to literature and sculpture. Other sciences could be divided on a similar tripartite basis.

203. Do we get light from the sun or from our eyes? Do the planets and stars revolve around one another through force and mass or because space is curved? Does heredity determine a person's intelligence or can it be modified by education and nurture? Is beauty external to us or is it in the 'eye of the beholder'? - One could ask other such questions and answer them in one of three ways, depending on the type of person one is, not to mention the historical epoch in which one lives. An alpha-stemming autocratic type of person would answer each of the above questions as follows: Yes, light comes from the sun. Yes, force and mass determine planetary revolutions. Yes, heredity is the determining factor where intelligence is concerned. Yes, beauty is external to us. And, objectively considered, he would be correct! For, of course, light comes from the sun, which gives us daylight, whereas between sunset and sunrise the absence of the sun from our horizon causes night, which is a period of extended darkness. And, of course, the revolutions of the planets and stars are determined by force and mass, since that corresponds to the inherently autocratic primitivity of such basic phenomena. And, of course, heredity determines intelligence, since it is transmitted through the genes and is not a contingent acquisition. And, of course, beauty is external to us, since a matter of harmonious form, and form is ever apparent. However, in contrast to the alpha-stemming person, an omega-aspiring theocratic person would, or should, answer each of the above questions as follows: Light comes from our eyes. Curved space is responsible for planetary motions. Intelligence is a matter of education and conditioning. Beauty is in the eye of the beholder. And, subjectively considered, he too would be correct! For such a person will put the emphasis on the personal and internal rather than on the impersonal and external, and will accordingly strive to bring everything under human control and render it accountable to human wishes. In effect, he will be speaking of a different light, a different space, a different intelligence, and a different beauty than the autocratic type of person, as well as speaking from a different brain - the new brain as opposed to the old brain, which is inherently subjective. Being more spiritual than his antithesis, he will project his inner light onto external reality, as though its light came from him and was but a reflection of his spirit, a phenomenon of his mind. Given his omega-oriented transcendentalism, he will prefer to think transcendentally vis-à-vis planetary revolutions around the sun, and thus uphold a closed-society view which accords with this orientation in defiance of force/mass theories. And since he is more partial to artificial evaluations than to naturalistic ones, he will favour education and conditioning as an explanation of intelligence, since inclined, in his new-brain bias, to identify intelligence with what he has learnt or is in favour of learning ... through books, magazines, television, radio, etc., rather than with what or how he thinks, how quickly or effectively he responds to everyday challenges, what his natural aptitudes are, and so on - all things which, in any case, have been largely eclipsed by artificially-conditioned intelligence. Similarly, he will prefer to regard himself as the arbiter of beauty; for it must be acknowledged that a person with a new-brain bias will have a different, more subjective and artificial sense of beauty than one whose bias is towards the old brain, and that what the latter regards as beautiful may not appear so to the former at all - indeed, may even appear ugly, in consequence of which no identical criteria could be arrived at, there being no single type of beauty. So if one man's meat is another man's poison, we may believe that one man's beauty is another man's ugliness, taking 'man' in a broader than individual sense. And yet if we are alluding here to two radically different types of men, one alpha stemming and the other omega aspiring, with possibly aquiline and retroussé facial distinctions between them or their respective senses of beauty, it should not be forgotten that there is another type of man, who comes in-between them and reflects a compromise, in evolutionary terms, with each of the extreme positions. Such a man, whom we shall characterize as liberal and worldly, is compelled, by the atomic constitution of his psyche, to take a dualistic view of life and accordingly strive to reconcile contrasting viewpoints, so that, unlike each of the other types, he will answer the above questions by asserting that both factors play an approximately equal part. Yes, light comes from both the sun and our eyes. Yes, planetary revolutions around the sun are determined by both Newtonian force/mass and Einsteinian curved space. Yes, education can increase intelligence, though fundamentally it is conditioned by hereditary factors. And finally: Yes, beauty is both subjective and objective. Balanced between the old and the new brains in mid-brain compromise, such a democratic type of man can reasonably attribute equal importance to both sides of each of the aforementioned questions because, to a greater or lesser extent, he is exposed to contrasting positions, is in effect speaking of two kinds of light, two kinds of cosmos, two kinds of intelligence, and two kinds of beauty, though he would probably be the last person to accept or, indeed, realize the fact!

204. So what can we construe from the above that will be of benefit to the future? Such a question can only be answered in one way, and it must be to the effect that both the autocratic and democratic points-of-view will be entirely eclipsed by the theocratic point-of-view, as omega-aspiring closed societies supersede all open societies, and subjectivity accordingly becomes the sole criterion, with particular reference to the new brain and related phenomena. Evolution will continue towards the ultimate subjectivity of the omega absolute, and anything opposed to it be consigned to the rubbish heap of history. The days of objectivity are already effectively numbered. Their official dethronement has yet to come!

205. There are what might be called shadow antitheses and qualities to the principal light, heat, and motion qualities already discussed, viz. sadness/happiness, hate/love, and pain/pleasure. These antitheses are: doubt/faith in the case of light, fear/hope in the case of heat, and compassion/envy in the case of motion. Doubt is never very far from sadness, both in terms of self-doubt and the doubt about one that someone else may feel in the presence of one's sadness, as though it were something to be held against one, and, conversely, faith is never very far removed from the expression of happiness, whether that faith be one's own or someone else's in regard to oneself. Similarly, fear is ever closer to hate, particularly from the viewpoint of anyone who is the recipient or cause of an outburst of anger in someone else, and, conversely, hope is the emotion most often engendered by the expression of love, as between two lovers, though also in the wider sense of having one's confidence in life or a particular undertaking rekindled in consequence of a general expression of love towards one by some other person, especially when that person is held in deep respect or high regard by dint of the authority he/she represents. Likewise, compassion is the most appropriate emotion at the sight of someone else's pain, the more severe the pain and the less seemingly justified its existence ... the greater the compassion, which can also be experienced with regard to oneself, providing the pain is not too great, while, conversely, the sight of pleasure being experienced by another person can bring forth the less noble emotion of envy, particularly if, as will usually be the case, one is unable to experience or is excluded from experiencing any such pleasure oneself. Such shadow antitheses may also be termed secondary feelings, and I like to think of the first pair, viz. doubt and faith, in terms of light-heat; the second pair, viz. fear and hope, in terms of heat-light; and the third pair, viz. compassion and envy, in terms of motion-heat and motion-light respectively.

206. As a rule, one is a philosopher, a poet, or a novelist rather than all three together. For writers, no less than people in general, are roughly divisible into three categories, viz. those who are essentially minds, for whom the mind predominates; those who are essentially brains, for whom the brain predominates; and those - undoubtedly the majority - who are essentially bodies, for whom the body predominates. In other words divine, diabolic, and worldly types, corresponding to light, heat, and motion. Thus, for example, if one is centred in the mind and accordingly an idealist, one is ever likely to be a philosopher even when, as may occasionally happen, one turns one's hand to poetry or literature and thereby makes a descent to either the brain or the body, as the case may be. Doubtless, the result will be more philosophical than either truly poetical or novelistic, as my own periodic excursions into these lower realms of writing well attest - the result sometimes more reminiscent of poetic philosophy and novelistic philosophy than of philosophical poetry or literature! However, what apples to the philosopher must surely apply to the poet and novelist as well, so that the genuine poet, centred in brain naturalism, will always remain largely a poet even when he abandons the poetic realm for the realms of philosophy above or literature below, and accordingly writes in a different genre, just as the genuine novelist, inherently bodily and realistic, is more likely to write poetry or philosophy from a novelist's standpoint than from the standpoints of either a poet or a philosopher - the outcome a kind of literary philosophy or poetry in which the light/heat essences of the respective genres are diluted by motion, and only a rather second- or third-rate production, scarcely worthy of the names philosophy or poetry, is the paradoxical result. For just as the true idealist will remain an idealist even in the realms of naturalism and realism, and the true naturalist a naturalist even in the realms of idealism and realism, so the true realist must remain a realist even in the realms of naturalism and idealism, poetry and philosophy, producing neither heat nor light, but subverting and diluting each through motion. Such speculation aside, however, it remains to be added that the truly true realist, naturalist, and idealist (not to mention play-writing materialist) will never abandon his own discipline for that of anyone else's. On the contrary, he will remain constant to it!

207. Hitherto I have spoken in terms of distinctions between light, heat, and motion, but the time has now come to add or, rather, prefix force to the other three, and thereby bring them into line with the materialist - naturalist - realist - idealist evolutionary spectrum I wrote about earlier. Thus we can correlate force with materialism, heat with naturalism, motion with realism, and light with idealism:-

MATERIALISM NATURALISM REALISM IDEALISM

FORCE HEAT MOTION LIGHT

Clearly, force precedes motion no less than heat precedes light in the overall evolutionary progression of humanity from barbarous beginnings in power to a supercivilized culmination in truth. For power, or strength, is no less correlative with force than beauty with heat, goodness with motion, and truth with light. Indeed, just as we conceived quantitative and qualitative attributes for each of the principal evolutionary distinctions already referred to, so force can be accorded such attributes in terms of strength on the one hand and pride on the other, with weakness and humiliation the respective negative antitheses. Thus the fourth, or force, spectrum should read as follows:-

WEAKNESS STRENGTH

HUMILIATION PRIDE

208. Strictly speaking, we can no more regard a weakness/strength dichotomy as successive, in evolutionary terms, than any of the other principal dichotomies already listed. For it does not follow that weakness precedes strength or evil ... goodness. On the contrary, just as a materialistic epoch begins in idealism and gradually descends towards materialism, while the succeeding naturalistic epoch begins in materialism and gradually ascends towards idealism (as noted before), so the quantitative and qualitative attributes of a materialistic epoch proceed in like-fashion from, as it were, virtue to vice, which is to say from strength and pride (SP) to weakness and humiliation (WH), while the quantitative and qualitative attributes of the succeeding naturalistic epoch proceed upwards, so to speak, from vice to virtue, which is to say from ugliness and hate (UH) to beauty and love (BL), in line with a progression from the material to the ideal, Feudalism to Catholicism. Conversely, the quantitative and qualitative attributes of the ensuing realistic epoch recede, so to speak, from virtuous beginnings in goodness and pleasure (GP) to a vicious decadence in evil and pain (EP), while, in complete contrast, the succeeding idealistic epoch in human evolution begins with illusion and woe (IW) and proceeds, during the course of idealistic time, towards its culmination in truth and joy (TJ), proceeds up towards the Holy Ghost from an Antichristic base. Thus we have an overall evolutionary progression as follows:-

* * *

SP BL GP TJ

* * * *

* HEAT * * LIGHT *

* * * *

-----M----------N---------R----------I----

* * * *

FORCE * * MOTION * *

* * * *

WH UH EP IW

** **

with materialistic force corresponding to proton particles, naturalistic heat to proton wavicles, realistic motion to electron particles, and, finally, idealistic light corresponding to electron wavicles - a progression from Kingdom to Church on the one hand, and from State to Centre on the other. Both Kingdom and State correspond to the body, albeit on different, i.e. force/motion, terms; the former finding its bodily parallel in bone and muscle, the latter in blood and flesh. Likewise, both Church and Centre correspond to the head, if again on different, i.e. heat/light, terms; the former finding its psychic parallel in the subconscious and the latter in the superconscious. Naturalism and idealism over materialism and realism, autocracy and democracy no less of the body than theocracy and transcendentalism are of the head.

209. Although the past three centuries have been dominated by the motion-body, the head is making a comeback, so to speak, in the guise of light, and consequently the world is under siege from both divine and divine-diabolic opponents, from light and light-heat, spirit and spirit-soul, the latter of which I have defined as 'good soul', in contrast to the 'bad (alpha-stemming) soul' of old-brain heat. Similarly, 'bad spirit' was defined in terms of an alpha-stemming spirit commensurate with the subconscious, which we can identify with heat-light, a kind of diabolic-divine equivalence that stands at an antithetical (Roman Catholic) remove from 'good spirit', as germane to the omega-oriented superconscious. It is precisely Social Transcendentalism's duty to further the light of lights, the good light of pure spirit.

210. The distinction between old-brain heat and subconscious light, 'bad soul' and 'bad spirit', was maintained within the context of traditional non-worldly Christianity by slavic Eastern Orthodoxy on the one hand and by latin Roman Catholicism on the other, with natural and supernatural implications respectively. Such a distinction was of course superseded, and to a certain extent eclipsed in the Germanic parts of Europe, by worldly Christianity, or Protestantism. But now that, under the guiding light of socialistic idealism, we are entering a post-worldly age, the antithetical equivalent of that alpha-stemming distinction to which we alluded above is in the making, and we can look forward to an omega-aspiring distinction between new-brain light-heat on the one hand and superconscious light on the other - as between slavic Transcendental Socialism and latin or, at any rate, celtic Social Transcendentalism, which are nothing less than 'good soul' and 'good spirit' respectively.

211. If the above-mentioned traditional distinction can be characterized on the basis of a quantitative ugliness/illusion dichotomy and a qualitative hate/woe dichotomy, then the future distinction would be best characterized on the basis of a quantitative beauty/truth dichotomy and a qualitative love/joy dichotomy, as befitting the respective natures of heat and light. And yet, how can the above heat-to-light sequence be reconciled with the heat/heat-light/light-heat/light sequence already referred to? Surely there is a contradiction involved ... as between two conflicting sets of logic (the one latitudinal, as it were, and the other longitudinal)? And, to be sure, there is indeed! Yet it is unavoidable, because a more comprehensive view demands such a relative approach to the fundamental heat/light dichotomy in question. We can no more settle exclusively for one or other of the logical modes ... than accord each of them equal validity. Both are correct or, more accurately, applicable, and yet not to the same degree! Essentially, the illusion-to-truth/woe-to-joy dichotomies are truer of the light spectrum than of the heat one or later light-heat part of it, and, similarly, the ugliness-to-beauty/hate-to-love dichotomies are truer of the heat spectrum than of the light one or earlier heat-light part of it. Consequently, one may speak of primary and secondary attributes respectively, and if beauty and love are more characteristic of the heat spectrum in its 'good soul' phase than of the light spectrum in its 'bad spirit' phase, then illusion and sadness are likewise more characteristic of the light spectrum in its 'bad spirit' phase than of the heat spectrum in its 'good soul' phase. Such beauty and love as accrue to heat-light and such illusion and sadness as accrue to light-heat are merely secondary attributes, distinctly subordinate to the primary attributes in each case.

212. In an age of military defence, the police will go onto the offensive. A country defended by the army will be liberated by the police.

213. When things are reduced to the body, as they tend to be in a democracy, it is only natural that equality between man and man will be stressed at the expense of any inequality between God and man. For bodies are more amenable to equalitarian assessment than heads or, rather, heads in relation to bodies, which, by contrast, tend to defy it. It was not by mere chance that heads rolled with the French Revolution, that true inception of democratic 'headlessness', and doubtless such old-brain heads deserved to roll if republican equalitarianism was properly to emerge in deference to democratic criteria. But while the body, with particular reference to the flesh, was entitled to its epoch and worldly triumph, evolution does not stand still but continues toward a new, higher epoch in which the head once again asserts an ascendancy over the body, this time on new-brain/superconscious terms, so that Antichristic/Messianic dictatorships accordingly arise to lead the masses towards a theocratic future, a future in which not the world but the Devil and God stake their respective claims to global hegemony and, hence, ultimate control of mankind's destiny. Such dictatorships, issuing from the head, necessarily imply a new inequality between, for example, man and God, as between the democratic masses and the transcendental Second Coming, and consequently require popular subordination and obedience to the dictatorial will, which, certainly in the divine context, may be regarded as One with the Holy Spirit. Hence from an alpha-stemming inequality between God the Father and man to an omega-oriented inequality between man and the Holy Ghost via a worldly equality between man and man - the path of human evolution from the old brain to the new brain via the body. The resurrection of the head in terms antithetical to its historical manifestation is commensurate with the Resurrection as such, and, hence, with a return to divinely-inspired criteria.

214. God needs the Devil if the world is to be successfully opposed. Only thus is the Diabolic Omega justified ... from the viewpoint of the Divine Omega. Better the Devil than the world from God's point of view; for God regards the Devil as a lesser manifestation of Himself, heat rather than light, but still closer to Him than the world. After all, the body is quite distinct from both. Whether the distinction is, as traditionally, between old-brain naturalism and subconscious supernaturalism, i.e. heat and heat-light, or, in contemporary terms, between new-brain idealism and superconscious superidealism, i.e. light-heat and light, the Diabolic and the Divine co-exist above and beyond the force/motion world.

215. Strictly speaking, evolution is a journey from heat to light, from protons to electrons via the force/motion world. We do not begin with light, despite superficial appearances to the contrary, but end with it. Suns are primarily producers of heat, their light tangential to their fiery essence. Consequently light is subordinate to heat so long as alpha-stemming criteria apply. Only in the superconscious mind does light gain the ascendancy over heat, and that because it is then a truly divine light which shines internally in spiritual transcendence. Such heat as exists is largely a by-product of this shining, subordinate to the principal essence of the superconscious. Consequently we may speak of a progression from external heat to internal light via heat-light and light-heat. Just as natural light depends on the proton-proton production of heat through solar fission, so supernatural, or divine-diabolic, heat is dependent on the electron-electron induction of light through mental cohesion, i.e. contemplation. You cannot have the one without the other, and the only way to improve the heat-feeling of the mind is to cultivate more awareness, thereby ensuring that the feeling in question be raised above the emotional level of the Diabolic to the truly spiritual level of the Divine - a distinction, in other words, between love and bliss.

216. Those that are truly of the head, whether in terms of brain or mind, will always be opposed to democracy, that 'headless' ideal of the worldly mass. Only through heat and light is the world transcended.

217. In relation to Western civilization, it is customary to speak of the Dark Age which preceded the flowering of the Catholic Middle Ages, and such darkness would correspond with force-materialism in relation to heat-naturalism and/or heat-light supernaturalism, i.e. with the bone-muscle body in relation to the old brain/subconscious. Yet the Catholic Middle Ages were superseded by the Reformation and ensuing motion-realism of the Age of Democracy, which would seem to correspond with a second Dark Age, when the body once more triumphed, this time in the form of the flesh and its social corollary of democratic equality. It is precisely against this second darkness that the light-heat of Transcendental Socialism and the light of Social Transcendentalism must struggle, if a return to the head is to be globally effected and civilization duly resurrected on the more idealistic terms of a new-brain/superconscious allegiance. Thus we can see that it is not heat or light which makes for a Dark Age but the body, and that the second epoch of the body, conceived in the blood/flesh terms of democratic relativity, constitutes a Dark Age against which all men of the head must struggle if there is to be a New Light, far superior to the old one. For only in the True Light can humanity find redemption and enter the 'Kingdom of Heaven'. Thus from the old body to the old brain, and from the new body to the new brain - a progression that would appear to parallel the Spenglerian distinctions in regard to 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness'. If so, then the struggle for 'Second Religiousness' against 'Civilization' is the cardinal fact of our time, which must be waged in good faith by all who oppose democratic darkness. Only when the body darkness of the world has been vanquished, can we look towards a future in which the True Light reigns supreme and man becomes God in an ultimate, or omega-oriented, sense. Verily, that will be a true salvation!

218. In the beginning was the philosophical Word, and the philosophical Word was God.

219. Man symbolizes truth, woman beauty, and children goodness. Surely a latin point-of-view in relation to man symbolizing goodness, woman beauty, and children truth?

220. The more a man cultivates truth, the less he can have to do with beauty - at least in its external manifestation.

221. From a lesser inner light with more heat to a greater inner light with less heat - from the Antichrist to the Second Coming.

222. The Antichrist is the divine-diabolic equivalent of light-heat which is primarily against the worldly Christ of bodily darkness.

223. There is a sense in which, considered traditionally, the Antichrist has more to do with Protestant worldliness against the divine Catholic Christ than with latter-day Communist opposition to the world. For it could also be claimed that such opposition signifies, through the figure of Lenin, a crude manifestation of the Second Coming, as relative to the Slavic East.

224. Of all true Christian peoples, the Catholic Irish were the ones most tried and tested by centuries of worldly oppression ... in the form of British imperialism. No other Christian people have had to endure such persistent discrimination and denigration for their religious allegiance than the Catholic Irish, and consequently it is only fair that they should be chosen as the people most entitled, in the short term, to receive and further Social Transcendentalist salvation, both as a reward for their loyalty to the truly divine Christ and in acknowledgement of the fact that such a people, so thoroughly put to the test for their beliefs, are well-qualified to champion the new and ultimate level of divinity in the face of foreign opposition. They should make apt Crusaders for the Holy Ghost!

225. Opera stands to ballet as plays to novels: an art form celebrating force rather than motion, autocratic as opposed to democratic in character, the root materialism from which worldly realism has grown. Passionate declarations, violent gestures, strong facial expressions - do not operas and plays share these autocratic qualities in common? Such bodily art forms could only be taboo from a transcendental point-of-view, which would be above all force/motion equivalents, including the sculptural.

226. Books on art stand to art as novels to life - a depiction and account of it from a bourgeois and generally realistic point-of-view.

227. Symphonies and concertos approximate to the head rather than to the body, and may be accorded a parallel status with traditional poetry and philosophy respectively. Chamber music, particularly with regard to small ensembles, and sonatas are essentially earlier, more inceptive manifestations of the symphonic and concerto traditions - necessarily more individualistic and correspondingly less collective in character, as befitting an old-brain/subconscious bias. They have their latter-day antithetical equivalents in rock and jazz, which, by contrast, pertain to a new-brain/superconscious bias.

228. A 'head', or brain and/or mind person, is to 'bodily' people often a 'nut', which is their rather disparaging way of recognizing and acknowledging the fact that he differs from them, that is to say, from being primarily and essentially bodily. 'Bodies' don't have too many mental problems or idiosyncrasies, as a rule. They are easily regimented and inherently docile.

229. Men would not desire power over one another so much, if women had no power over them.

230. In England, the hammerer walks proud. Work involving the hammer is a brute celebration of force, an inherently materialistic and autocratic mode of self-assertion. If it pre-eminently pertains to the Kingdom, it would have few sympathizers in the Centre! Strength and Truth are incommensurate, like alpha and omega.

231. Those who say one thing and do another are bourgeois hypocrites, acknowledging the Holy Ghost but rooted in the Father, incapable of matching thought with action.

232. Goodness is no more equivalent to truth than ... truth to beauty, or vice versa. Those who imagine the contrary are simply worldly fools who take the good as the yardstick of all virtue, and project their ethical bent onto everything else, so that truth can only be conceived in terms of goodness, i.e. the good act. A gross Protestant delusion!

233. Those that are 'beyond good and evil' aren't necessarily creatures of truth. Many are simply creatures of ugliness or beauty, the Diabolic as opposed to the Divine.

234. Capitalism leads to the pleasure millennium; Socialism to the love millennium; Centrism to the joy millennium. Nordic, Slavic, and Celtic distinctions approximately paralleling the world, Devil, and God, with implications for goodness, beauty, and truth respectively. Pleasure currently 'rules the roost', but the ultimate victor will be joy!

235. There is no market for philosophy, which is as it should be. For how can the Divine have a market? Only the body has a market, and in literature its market is the novel, that quintessentially popular genre. But when one writes on the plane of mind, with regard to the pursuit of truth, one is twice removed from the popular orbit, at a Platonic remove, so to speak, from the body and its worldly concerns. Small wonder, then, if philosophy cannot be guaranteed a mass audience when the great majority of people are predominantly creatures of the body rather than of the head! Even the poet will be unable, as a rule, to achieve market sales, given the fact that he is predominantly a creature of the brain. The world continues to spin on its own novelistic axis while heat and light circle above, like sun and stars, at soulful and spiritual removes from it. One day the philosophers and poets, though especially the former, will have a wider hearing, but not before the world has been overcome and the people transmuted upward ... towards the head. Yet that will not mean that philosophy has become a market proposition. On the contrary, the market mentality will have been consigned to the rubbish heap of history, along with the world and its novels, and the uniquely divine philosophy I have in mind will be available to the People through the State or, rather, Centre - disseminated by the Centre for the People, in line with the need for and transcendental justification of theocratic leadership, all publishing having become public. For God is only guaranteed a wide audience when, in the guise of the Second Coming, he takes it upon himself to establish his 'Kingdom of Heaven' on earth and, in doing so, sweeps away the world and all worldly obstacles, including private publishing, to the realization of his divine will. There won't be a market in existence, but his truth will nevertheless achieve a wider hearing.

236. State-subsidized literature, as in Russia, is a step in the above-mentioned direction, a kind of Slavic approximation to and equivalent of theocratic leadership. Publishing has progressed from the sphere of the body (never particularly relative to Russia anyway) to that of the head, from the free market to the new brain, and the result is a thousand times preferable to Western commercialism!

237. State-subsidized poetry would most accord, in my estimation, with a Socialist type of head society. Is it mere coincidence, I wonder, that the best-known Russian writer in the West - namely Yevtoshenko - happens to be a poet? No, I don't think so. Russians make good poets, in a manner of speaking.

238. Credit cards stand to money as cheques to gold bullion, that is to say, as an idealistic extrapolation from and alternative to actual currency. Gold, silver, and jewels are rooted in and especially pertinent to autocratic materialism. Hard currency, whether in coins or notes, is especially pertinent to democratic realism. Cheques, by contrast, pertain to theocratic naturalism, and credit cards to transcendental idealism. Thus a distinction between two levels of the body, viz. materialistic and realistic, and two levels of the head, viz. naturalistic and idealistic, which, taken together, roughly correspond to Kingdom/State and Church/Centre alternatives, with, in the first case, force/motion equivalents and, in the second case, heat/light equivalents. Hence an evolutionary spectrum stretching from gold bullion and cheques to currency and credit cards.

239. In an open society it follows that everything will stem from the materialistic roots of value-exchange in gold, silver, gems, etc., but in a divinely-biased closed society no such materialism would be countenanced and, consequently, only credit cards or something analogous (counters, vouchers) would apply. Even currency, as we understand it, would cease to have any place, since too pertinent to realism, and its democratic capitalist correlations, to be relevant to an intensely idealistic society. Once things systematically progress to the new-brain/superconscious head, there can be no place for the body. Coins and notes would be equally taboo.

240. In the strictest and highest sense, God is truth, not beauty or goodness; joy, not love or pleasure. Only an open-society type of thinker like Simone Weil would equate all three attributes with the Divine, as though God were a combination of truth, beauty, and goodness, like man, and therefore embraced both the diabolic and the worldly in addition to what is strictly divine! Naturally, it is not uncharacteristic of people with a bias for the Beautiful to equate beauty with the Divine. But such people, whether motivated by cultural or ethnic factors or, indeed, a combination of both, are simply projecting their own bias onto the Divine and unwittingly reducing God to their own worldly or diabolic levels. Such 'divinities' can only be adjudged false from a truly divine and, hence, truthful standpoint. For God is neither motion nor heat but light. Yet to know that, one would have to be a bona fide idealist.

241. When there is neither force and motion nor heat but only light - then the 'Kingdom of Heaven' will truly be established on earth. Such divine light, centred in the spirit, is one with the Holy Ghost, and it will lead mankind towards the definitive Heaven of pure transcendence.

242. Only in the Centre, as advocated by the Social Transcendentalist Messiah, can man know true salvation. All who are entitled to such a salvation must come to the Centre if they wish to truly achieve it. Only Social Transcendentalism can give them that option.

243. Clearly this is a work for some people/peoples and not others, that the chosen people/peoples may have the opportunity of heeding the call and achieving true salvation in and through Social Transcendentalism, which is the resurrection of the spirit and the flesh - the former in Transcendentalism and the latter in Socialism or, more correctly, the redeemed and transmuted Socialism which is the 'social' aspect of Social Transcendentalism, true enemy of Protestant Christianity and Capitalism.

244. The old spirit and flesh must be defeated if the new spirit and flesh are to prevail, as they must do if the Resurrection is to become more than just a pious hope of the faithful millions, but an established fact, paving the way for ultimate salvation in heavenly bliss. Yet the true fight will not be easy for those who struggle against the world on behalf of God. And the true fight should not be confused with the beautiful fight for love or the good fight for pleasure - those diabolical and worldly alternatives which already exist but must ultimately be eclipsed by the divine fight for joy. The true fight is neither a matter of championing worldly individualism nor diabolic collectivism, but, more importantly, of championing divine transcendentalism, the joyful realization of which can only be properly achieved by the individual in the collective, not by either individualism or collectivism alone! Such transcendentalism is the goal and raison d'être of the true fight, and those who struggle on its behalf are One with the Holy Spirit and of the Saved. Truly, they shall inherit the earth!

LONDON 1986 (Revised 2011)