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VERITAS
PHILOSOPHICUS
Supernotational
Philosophy
Copyright
©
2011 John
O'Loughlin
______________
CONTENTS
Aphs.
1-187
____________
1. To
distinguish not only between video tapes as democratically right wing
and audio
tapes as democratically left wing, but also between singles as
autocratically
right wing and compact discs as theocratically left wing, with
L(ong)P(layer)s
democratically centrist, which is to say, corresponding to a liberal
middle
ground in between conservative (video) and radical (audio) alternatives. Hence while singles are extreme right-wing
and compact discs extreme left-wing, albums are centrist, reflecting an
inner
darkness (phenomenal selfishness) on external (stylus) terms. Singles correspond to television (indeed, are
regularly advertised on TV pop shows), whereas compact discs correspond
to
computers, since germane to an inner, as opposed to an outer, light. Albums, in their centrist liberalism,
correspond to record-players and, by implication, midis, whereas video
tapes
naturally correspond to video-recorders and audio tapes to
audio-recorders, the
former more often associated with television and the latter with radio.
2. From
computer games and trips to meditation, a progression of the inner
light from
machines to pure spirit via pharmaceuticals ... as it passes from the
external
realm of computers to the internal realm of meditation via a
contemplative
middle-ground corresponding, in some small sense, to the Son ... of the
'trinity' of (Holy-Ghost) divine options.
3. Traditionally,
the only thing that really distinguishes democratic socialism from
totalitarian
socialism is its willingness to compromise with bourgeois parties
within the
broad framework of a bourgeois/proletarian civilization, capitalist on
the one
hand and socialist on the other. Yet,
gradually, bourgeois/proletarian civilization is being replaced by a
sort of
proletarian absolutism, in which the formerly bourgeois parties ... of
the Liberals
and the Conservatives ... have transformed themselves into
quasi-proletarian
parties (still operating, however, under capitalism) which have
effectively
superseded Labour (at any rate, in its traditional guise) in much the
same way
that centrists and radicals in Russia have superseded the Soviet
Communist
Party. Now it is Labour which, less
hard-line state socialist than formerly, is a largely social democratic
party
to the right, in the topsy-turvy world of British politics, of both the
Liberal
Democrats (formerly Liberals) and the so-called Conservatives
(effectively
radicals). Now the other two parties,
and the Conservatives in particular, are all for expanding the domain
of
private responsibility in economic matters; though the Liberal
Democrats favour
an even-handed approach to government, suggestive of a cross between
state
socialism and private capitalism.
However, it was the so-called Conservatives who, with wider
share
ownership, placed the most burden, economically speaking, upon the
British
electorate, and who, paradoxically, tended to remain in the vanguard of
late-twentieth-century British politics.
Not for me to encourage further burdening of the People in this
or
indeed any other way! But I do know that
unless the People are
burdened with private responsibility in these matters,
they can never be saved from them in the name of
religious sovereignty thereafter, saved from 'sins of the world' in the
interests of spiritual self-realization in the '
4. Sense
in which musical instruments are divisible not only with regard to
elemental
spectra, i.e. earth, water, fire, and air, but into immoral, amoral,
and moral
distinctions within any given elemental spectrum, be it of the body,
the
intellect, the soul, or the spirit.
Hence where the bottom spectrum of what we may call earth/body
instruments is concerned, immoral/amoral/moral distinctions between
banjos,
guitars, and violins, with reactive implications on the Left,
attractive
implications on the Right, and both reactive (strumming) and attractive
(finger-picking) implications in the Centre.
Likewise, where the spectrum of water/intellect instruments is
concerned, immoral/amoral/moral distinctions between vibes, pianos, and
organs,
with reactive implications on the Left, attractive implications on the
Right,
and both reactive (staccato) and attractive (legato) implications in
the
Centre. Similarly, where the spectrum of
fire/soul instruments is concerned, immoral/amoral/moral distinctions
between
gongs, drums, and hand percussion, with reactive implications on the
Left,
attractive implications on the Right, and reactive/attractive
implications, as
between symbols and drums, sticks and brushes, in the Centre. Finally, where the top spectrum of air/spirit
instruments is concerned, immoral/amoral/moral distinctions between
flutes,
trumpets, and saxophones, with reactive implications on the Left,
attractive
implications on the Right, and reactive/attractive implications in the
Centre
... as befitting a compromise between centrifugal and centripetal
extremes, the
mouthpiece of the trumpet (as of the trombone and French horn) being
somehow
amoral in relation to the mouthpiece of the flute on the one hand and
of the
saxophone on the other. The technique of
blowing into a trumpet is less reactive (and centrifugal) than with a
flute,
but less attractive (and centripetal) than with a saxophone. Hence, to make a table of these divisions, we
shall find:-
IMMORAL
AMORAL
MORAL
Wind:
flutes
trumpets
saxophones
Percussion: gongs
drums
hand drums
Keyboards: vibes
pianos
organs
Strings:
banjos
guitars
violins
with
other
instruments roughly categorizable as
falling into one or other of the three ethical categories on whichever
elemental spectrum - like, for example, harmonicas in relation to
flutes,
trombones in relation to trumpets, and clarinets in relation to
saxophones. The playing approach to the
harmonica is
somewhat reactive and centrifugal, in contrast to the playing approach
to the
clarinet which, like the saxophone, is an instrument around which the
player
wraps his lips in an attractive centripetal technique of wind
production. By and large, the immoral
instruments
correspond to proton autocracy, the amoral instruments to neutron
democracy,
and the moral instruments to electron theocracy. The
proton
alpha is naturalistic, the
electron omega supernaturalistic, and the neutron middle ground
materialistic
on the Left and supermaterialistic (or electronic) on the Right, as
when we
distinguish, for instance, between acoustic pianos (both grand and
upright) on
the Left/Centre and electric pianos on the Right, the latter a
bound-electron
equivalence in relation to the neutron equivalence of acoustic pianos,
both
negative (grand) and positive (upright), which correspond to
conservative and
liberal positions vis-à-vis a radical alternative.
Hence in regard, for example, to modern baby
grands and upright pianos, the electric piano corresponds to a
right-wing
equivalence bound, in democratic relativity, to both left-wing (grand)
and
centrist (upright) acoustic pianos of a more state-oriented
naturalistic
essence. Freedom from such a democratic
binding for the electric piano can only entail synthesizer absolutism
in
free-electron theocracy.
5. In
regard to autocracy, which absolutely upholds the State, democracy is
comparatively anarchic. In fact,
anarchism is the essence of democracy, a middle ground between State
and
Church, Antichrist and Christ, in which the People wrest power
(politically,
economically, and judicially) from the State and effectively rule
themselves
until such time as, overburdened by 'sins of the world', they desire
salvation
from their power in terms of a religious sovereignty such that can only
be
offered them by the Second Coming, or messianic equivalence thereof,
when he
considers the moment ripe. Hence
democratic anarchy is a precondition of the 'Kingdom of Heaven' and
thus of a full-blown
theocracy in which the People are free to realize their spiritual
selves in the
most complete religion of which it is possible to conceive. Autocracy is the Father, democracy the Son,
and theocracy the Holy Ghost of this distinction between all-powerful
State,
democratic anarchy, and ultimate Church, the 'church' of a truly saved
people.
6. There
is a sense in which the 'Three in One' is also the 'One in Three' -
say, a
given song available not only on LP but on video and audio tapes as
well, and
that both the Father and the Holy Ghost are also divisible into a
'Three in
One', as when we distinguish between, say, computer games as the
'father' of
the Holy Ghost, LSD trips as the 'son' of the Holy Ghost, and
meditation as the
'spirit' of the Holy Ghost, or the Holy Ghost per
se.
Hence even the Holy Ghost has a sort of alpha, middle ground,
and omega
within itself. As, of course, does the
Father, with, say, black-and-white cinema corresponding to the 'father'
of the
Father (Jehovah), colour cinema corresponding to the 'son' of the
Father, and
television films to the 'spirit' of the Father, this latter a sort of
omega
within the overall alpha context of films, in contrast to computer
games as a
sort of alpha within the overall omega context of trips.
Similarly, within the 'Christic' middle
ground, a distinction has arisen between video and audio tapes either
side of
LPs, the former respectively corresponding to the 'father' and 'spirit'
of the
Son, and the latter alone to the Son per se, as germane to a
strictly
Christic middle-ground. Even the radio,
a Mother equivalence, is divisible into a 'Three in One', as between
records,
radio, and audio tapes, records corresponding, in this context, to the
'son' of
the Mother, audio tapes to the 'spirit' of the Mother, and radio itself
to the
Mother per se, on account of its strictly middle-ground
standing in
between records and tapes, the 'son' and 'spirit', the Mother not
having a
'father' or, what amounts to the same, a 'husband'.
7. To
distinguish between reactive and attractive one-on-one games, as
regarding, for
instance, badminton and darts on the top, or air, spectrum; boxing and
wrestling on the next, or fire, spectrum; table tennis and snooker on
the
second-from-bottom, or water, spectrum; and tennis and bowls on the
bottom, or
earth, spectrum. Badminton is played
with rackets and involves the opposing players hitting a shuttlecock (a
small
cork ball fitted with stabilizing feathers) backwards and forwards
across a
net, and is therefore a reactive one-on-one sport.
Darts, by contrast, is attractive on account
of the fact that the opposing players simply throw their darts at a
dartboard
in a relatively graceful manner. Hence
whereas badminton is negative and firmly competitive, darts is positive
and
comparatively co-operative, a sort of morally good air game as opposed,
like
badminton, to a morally bad air game, and therefore the ultimate
one-on-one air
game and, by implication, attractive type of game, since of the divine
(as
opposed to diabolic, purgatorial, or worldly) spectrum.
If the reactive game has a particle bias,
then the attractive game has a wavicle one, is biased towards the
electron, as
opposed to the proton, and consequently of a comparatively theocratic
as
opposed to autocratic status. Yet games
of this nature, as indeed sport in general, are less autocratic or
theocratic
than democratic, with left- and right-wing implications ... as well, no
doubt,
as having a centrist equivalence in between the reactive and attractive
alternatives. Sport is neither war
(autocratic) nor peace (theocratic) but a sort of playful war (reactive
games)
or warlike peace (attractive games), as germane, so I contend, to
democratic
relativity. Hence even boxers are
behaving relatively democratically when they attempt to knock each
other
senseless during the course of a boxing context, the nearest they come
to an
autocratic bias probably being during punchbag practice in the course
of
routine training.
8. When
we distinguish between the Left and the Right we are, in effect,
distinguishing
between public and private, collective and individual, autocratic and
theocratic, centrifugal and centripetal, society and the individuals of
which
it is composed, State and Church, Devil and God, etc, etc.
In fact, the more extreme the 'Left' and
'Right' dichotomy happens to be, the more unequivocally do autocratic
and
theocratic, State and Church, Socialist and Fascist antitheses leap to
mind, so
that in the one case, that of the Extreme Left, we perceive the Devil,
and in the
other case, that of the Extreme Right, we perceive God, with all the
correlative particle and wavicle, collective and individual, public and
private, 'Red' and 'White' distinctions which accord with such an
extreme
dichotomy. Hence the state-socialist
Extreme Left and the church-fascist Extreme Right are as far apart as
it is
humanly possible to be within the confines of a given age or
civilization. Socialist collectivism and
Fascist
individualism have so little in common ... that they are incapable of
mutual
reconciliation, just as the Devil (whether he takes the form of Lenin
or Stalin
or Mao) and God (whether he takes the form of Hitler or Franco or
Mussolini)
are incapable of being reconciled within the framework of a single
society. The closed-fist raised arm salute
of the
particle-biased proton ('red') devil and the open-handed raised arm
salute of
the wavicle-biased electron ('white') god stand at opposite poles of
the human
spectrum, the former barbaric and the latter civilized, the one burning
in a
soulful hell and the other shining in a spiritual heaven, an outer
burning (of
the superstar) and an inner shining (of the supercross).
Only where the Diabolic and the Divine are
diluted and transmuted within the broadly purgatorial framework of
democracy
... can we speak of a relatively peaceful co-existence of 'devil' and
'god',
though such a co-existence is less of the Devil and God per
se than of left- and right-wing
democratic alternatives which are neither strictly of the State nor of
the
Church but pertain to a kind of anarchistic purgatory unique unto
itself, an
intellectual norm standing in-between soulful and spiritual extremes
which,
like all such norms, holds to a broadly neutron course in defiance of
the
proton hell and the electron heaven.
Hence a democratic society is necessarily materialistic and, in
some
sense, lunar rather than solar or stellar.
It is a sort of Christic society which excludes both the
autocratic
Father and the theocratic Holy Spirit, a Christic liberalism which has
its own
'father' (Labour) and its own 'holy ghost' (the so-called
Conservatives), while
still adhering to and maintaining a strictly Christic middle-ground
(the
Liberals). Such a society, combining
public and private, collective and individual, whether in the same
party
(Liberal) or in relation to left- and right-wing alternatives
(Labour/Conservatives) may veer from 'the father' to 'the holy ghost',
as from
Left to Right, but it cannot transcend itself in and through the
Extreme Right;
for democracy is self-perpetuating and will continue 'world without
end' unless
and until the Second Coming is ready to establish his 'Kingdom of
Heaven' on
earth and, approaching democracy from a supra-democratic (theocratic)
standpoint, avails himself of the democratic process to offer the
electorate
(assuming they are adjudged entitled to such an offer) the greatest
thing that
can be offered - namely, religious sovereignty and the right, thereby,
to
spiritual self-realization through the institutionalized framework of
the Centre. For religious sovereignty is
not just the
ultimate sovereignty, the omega sovereignty of a theocratic people; it
is
commensurate with the 'Kingdom of Heaven' and salvation, in
consequence, from
'worldly sins', i.e. the political, judicial, and economic
sovereignties of the
democratic middle ground as it bears both upon itself, as political
anarchy,
and on the bureaucracy of social service and economic responsibility
beneath
... as germane to the world per se.
A people who wish to be saved from political anarchy and
economic
burdens can do no better than to democratically opt for religious
sovereignty,
once the opportunity presents itself.
For democracy may help the State to 'wither', but it does not,
by itself,
assist the Church to 'blossom'. Only the
Second Coming can do that, and, if his will is done, then the Church
will truly
'blossom' into the Centre, the context of religious sovereignty in the
masses,
whereby he will take 'sins of the world' upon himself and thus
politically,
economically, and judicially serve the religiously-sovereign 'Saved'
through
the power that they, and they alone, have entrusted to him for this
very
purpose. Only when the '
9. Sense
in which cars are of earth, i.e. the bottom, or bodily, spectrum; land
rovers
of water, i.e. the second-from-bottom, or intellectual, spectrum;
bicycles of
fire, i.e. the third-from-bottom, or soulful, spectrum; and motorbikes
of air,
i.e. the top, or spiritual, spectrum.
Hence an elemental ascent from cars to motorbikes via land
rovers and
bicycles, as from realism to idealism via materialism and naturalism. Probably mopeds, with their pedal start, are
of the naturalistic, or fire, spectrum, given the metaphysical
correlation
between pedalling and heat, pedalling being a sort of fiery intensity
of
physical effort, and I venture to contend that mopeds stand to bicycles
as
bound-electrons to a neutron and/or proton naturalism, their partly
autonomous
mechanical construction setting them apart from bicycles ... much the
way that,
on the next spectrum down, i.e. that of watery materialism, electric
pianos are
set apart from acoustic ones, both grand and upright, in the
'democratic'
relativity of pianos in general.
Doubtless electric drums are no less distinct from acoustic
drums, on
the same (fiery) spectrum, as mopeds from bicycles, and I would argue
that
whereas mopeds that are bound-electron equivalents will have fixed
pedals, or
pedals which cannot be retracted once the engine is fully underway, a
free-electron moped, the equivalent of a drum machine, will have
folding
pedals, thereby testifying to a greater freedom from naturalistic
determinism
... in the guise of obligatory pedalling.
Such a more evolved moped in some sense transcends pedals
without
ceasing to pertain to the naturalistic spectrum, and to the degree that
the
drum machine, its musical equivalence, transcends drumming without
ceasing to
be percussive. Yet if this ultimate type
of moped has its 'fiery' parallel in the drum machine, and the more
fixed-pedal
moped finds its parallel in electronic drums, it should follow that
there will
be a parallel between bicycles and acoustic drums, irrespective of
whether or
not we then decide to differentiate between one type of bicycle (or
drum kit)
and another - as, for example, the way we differentiated between grand
and
upright pianos in relation to the materialistic spectrum beneath. Probably racers and tourers are the nearest
parallels, on account of their respective horizontally- and
vertically-biased
mechanical constructions, to grand and upright pianos, thereby
suggesting
negative and positive neutron equivalents ... the democratic parallel
to which
would be left-wing and centrist politics, as regards, say, Labour and
the
Liberals. Now if this is so, then it is
my contention that track bikes, the rather more particle-suggesting
type of
knobbly-tired bikes with cowhorn handlebars, correspond to a proton
equivalence
at the alpha pole of the naturalistic spectrum, a truly diabolic
equivalence
which parallels, on highly reactive terms, gongs in relation to
percussion and,
on the next spectrum down, vibes in relation to keyboards.
Hence whereas track bikes are the most
reactive and thus immoral type of bicycle, both racing and touring
bikes are
comparatively amoral and therefore germane to a 'democratic' middle
ground in
between 'autocratic' and 'theocratic' extremes, i.e. track bikes on the
one
hand and flexible-pedal mopeds on the other.
10. If
both the autocratic and the bureaucratic are barbarous, the one
absolutely and
the other on relative terms, then the democratic and the theocratic are
civilized - the former relatively and the latter absolutely. Hence in music, one could speak of barbarous
soul/pop, but of civilized rock/jazz, considering that soul pertains to
the
autocratic and pop to the bureaucratic, in contrast to the
applicability of
rock to the democratic and of jazz to the theocratic.
Now it is my contention that one can, and
indeed should, distinguish between the barbarous and the uncivilized,
depending
on whether we are dealing with the alpha of a barbarous spectrum, say
autocracy, or its subsequent transmutation in subordination to the
middle
ground of a civilized spectrum, say, democracy, or, indeed, whether we
are
dealing with the alpha of a civilized spectrum.
In the first case, that of a barbarous spectrum, we shall be
witnessing
a progression from, say, soul in relation to the barbarous alpha ... to
rap in
relation to the 'uncivilized' middle ground, the latter somewhat more
wordy,
and hence conceptual, than the former, which often degenerates into
non-verbal
wailings and screechings of an explicitly immoral nature.
In the second case, that of a civilized
spectrum in its alpha manifestation, we shall be witnessing a
progression from,
say, 'uncivilized' rock 'n' roll to civilized, and thus fully
democratic, rock
(whether soulful, intellectual, or spiritual).
Hence the barbarous and the uncivilized need not necessarily be
one and
the same thing, but either two different approaches to music in the
same
barbarous spectrum or, in the case of a civilized spectrum, its alpha
inception, existing in subordination to autocratic or bureaucratic
music. Now it is my view that the
theocratic will
exist in subordination to the autocratic when the autocratic is truly
in the
ascendant, while the democratic will exist in like-subordination to the
bureaucratic when the latter is truly ascendant. Hence
trad
jazz could be said to have existed
in subordination to soul (blues) and rock 'n' roll to pop when society
was more
under the domination of the barbarous, i.e. properly proletarian, types
of
music, as in the heyday of socialist autocracy and bureaucracy
respectively,
but that since the emergence of a genuinely democratic age, pop,
transmuted
into dance, can be viewed as existing in subordination to rock, and
soul,
transmuted into rap, as existing in subordination to modern jazz. With the probably inevitable progression to
Social Transcendentalism in the future, modern jazz, transmuted into
pure jazz,
will become the principal form of music.
But at present rock is still the leading type of music on
account of the
democratic nature of the age, an age which has subordinated
bureaucracy, and
hence pop, to itself ... much the way that bureaucracy formerly
subordinated
and even eclipsed autocracy, leaving soul behind in the Stalinesque
hell of a
naturalistic barbarism. Doubtless when
theocracy eventually supersedes democracy, rock will either cease to
exist or,
more probably, undergo an omega-oriented transmutation in subordination
to pure
jazz, as rhythms are effectively transcended by pitch-oriented
improvisation of
an unequivocally idealistic, and hence divine, character.
Whether music rooted in either autocracy or
bureaucracy could continue to exist then must remain highly
conjectural; though
I would not be surprised to see a gospel-type transmutation of rap in
line with
a soulful deference to spiritual priorities, i.e. pure jazz. After all, if theocracy has its alpha in trad
jazz, why shouldn't autocracy have its omega in gospel?
Logic compels one to keep an open mind, even
if ideology induces one towards a longing for a world with nothing but
pure
jazz in it, as the Holy Ghost is finally given its musical dues.
11. Because
art is rooted in spirit, i.e. light, it is the top art form, the one
that, when
it comes fully into its own (as presumably on holographic terms), can
best
intimate of the divine omega (the Holy Spirit).
Because music is rooted in soul, i.e. emotional heat, it is the
second
art form, the one which is most completely itself in soul and can best
intimate
of the diabolic alpha (the Father).
Hence whereas art is ultimately civilized (even if it undergoes
an 'uncivilized'
inception in deference to alpha barbarism), music is fundamentally
barbarous
(even if it undergoes an 'uncivilized' or even comparatively
'civilized'
transmutation in deference to omega civilization).
Likewise, because literature is rooted in
intellect, i.e. verbal coldness, it is the third art form, the one
that, when
it comes fully into its own (as on narrative terms), best intimates of
the
purgatorial omega (the Son). Because
sculpture is rooted in will, i.e. bodily darkness, it is the fourth art
form,
the one which is most true to itself in free-standing figures and can
best
intimate of the worldly alpha (the Blessed Virgin).
Hence whereas literature is relatively
civilized (even if 'uncivilized' when in democratic subordination to
worldly
alpha), sculpture is relatively barbarous (even if it undergoes an
'uncivilized' transmutation in deference to purgatorial omega). Speaking of each art in relation to its root
or essential nature, one could argue that whereas music is
traditionally of the
superstar (the Father) and sculpture of the star (the Blessed Virgin),
literature is essentially of the cross (the Son) and art of the
supercross (the
Holy Spirit), thereby affirming an alpha/omega dichotomy between music
and art,
juxtaposed with a worldly/purgatorial dichotomy between sculpture and
literature. Expressed diagrammatically,
we shall have the following:-
MUSIC/LITERATURE/ART
|
|
|
|
|
|
SCULPTURE
and
although
each of the arts can be
'bovaryized', as it were, towards any of the other points in our
fourfold
division, the genuine expression and/or impression of each point will
only be
possible on the basis of the art form which most appertains to that
point. Music can never do as much justice
to the Holy
Spirit as art (say, holograms), since it remains fundamentally and
intrinsically expressive, an expression of soul, whereas the simulation
of pure
spirit requires not an expression but an impression, such that can only
be
conveyed through art and, needless to say, the most omega-oriented and
truest
form of art.
12. The
strength/pride of music; the beauty/pleasure of sculpture; the
goodness/love of
literature; and the truth/joy of art.
Conversely, the weakness/humility of antimusic; the
ugliness/pain of
antisculpture; the evil/hate of antiliterature; and the illusion/woe of
anti-art. A fall from the Father, in
music, to the Antifather (Satan), in antimusic; from the Mother, in
sculpture,
to the Antimother, in antisculpture; from Christ, in literature, to the
Antichrist, in antiliterature; and from the Holy Spirit, in art, to the
Antispirit, in anti-art. A fall, in
other words, from the religious to the secular, from wavicles to
particles,
positive to negative, grace to sin, salvation to damnation, divinity to
mortality. Rock may be of the Son
(relative to other forms of contemporary music), but punk is of the
Antichrist. Soul may be of the Father
(relative to other types of contemporary music), but funk is of the
Antifather
(Satan).
13. Just
as LPs are centrist in relation to (left-wing) video tapes and
(right-wing)
audio tapes, the former corresponding to an outer light and the latter
to an
inner darkness, so, within the bourgeois context anterior to People's
democracy, hardbacks are centrist in relation to left-wing photographic
(perceptual)
paperbacks and to right-wing verbal (conceptual) paperbacks, being,
like LPs, a
hardness in between two 'soft' alternatives.
Now just as video tapes are preceded, within the context of
musical
autocracy, by singles, so small photographic paperbacks are preceded,
leftwards, by small photographic hardbacks, their autocratic
equivalents. And just as audio tapes are
succeeded, within
the context of musical theocracy, by compact discs, so small verbal
paperbacks
are succeeded, rightwards, by small magazines, as germane to an inner
light. Now as television may be said to
flank singles and videos, so large photographic hardbacks flank,
leftwards,
small photographic hardbacks, being, if anything, more genuinely and
completely
autocratic. Conversely, as computers may be said to flank audios and
compact
discs, so large magazines flank, rightwards, small magazines, being
correspondingly more theocratic.
Finally, as television is preceded by cinema, so large
photographic hardbacks
are preceded, leftwards, by large photographic softbacks, their alpha
precondition. Likewise, just as
computers are, or can be, succeeded by LSD trips, so large magazines
are
succeeded, rightwards, by comic books, their omega resolution. Hence whereas large photographic softbacks,
paralleling cinema, are autocratic, comics, paralleling LSD trips, are
theocratic, if, in relation to the bourgeois framework in which they
(together
with books) generally exist, of a somewhat nazi parallel, given their
theocratic essence as inner light, a light confirmed by their pictorial
content
in relation to the inner nature of comics and magazines as established
by their
sharp (as opposed to flat) spines, which conduce towards the
centripetal and
thereby encourage close-up reading (much as computers encourage,
through their
essence as inner light, close-up viewing, albeit less close-up in
relation to
magazines than, say, LSD trips in relation to comics).
With the flat spine of the book, on the other
hand, one has a centrifugal foundation from which its contents radiate
outwards, as it were, in descending degrees from the soft perceptual to
the
soft conceptual via intermediate levels of perceptual/conceptual
experience. Only the magazine and comic
are rooted, through their sharp spine, in the centripetal, thereby
attesting to
a noumenal essence theocratically to the right of autocratic and
democratic
alternatives. Yet even the most
up-to-date and perceptually sophisticated of magazines/comics is
effectively
anterior to cinema and thus to film, the alpha beginnings of a
proletarian
alternative to bourgeois precedent.
Where bourgeois omega and proletarian alpha co-exist, we have a
sort of
Nazi/Communist parallel in which the inner light of the one seeks
ascendancy
over the outer light of the other, competes with the other in a sort of
tussle
between the Holy Spirit and the Father which, ironically, will only be
ended
once the Holy Spirit comes to pass on artificial, and hence
transcendent, terms, and thus invalidates
the need for a
naturalistic equivalence, the hallucinogenic trip being posterior
rather than
anterior to film, and therefore something that both overhauls it and,
in doing
so, renders the comic magazine superfluous and totally redundant. For evolution is less the result of a victory
by the barbarous proletariat over the civilized bourgeoisie ... than
the result
of a dialectic whereby the bourgeois thesis is opposed by the
proletarian
antithesis and the eventual outcome is a new synthesis which is less
proletarian than classless - the transcendent classlessness of an omega
civilization rooted not in naturalistic but in artificial criteria. Truly, the battle against proletarian
barbarism, or the artificial outer light, can only be finally won by
the
legalization of an artificial inner light, and where cinema is
concerned,
nothing short of LSD or some such synthetic hallucinogen will suffice
to bring
victory to pass and, with it, an ultimate civilization - the foremost
reach
(short of pure inner contemplation) of the theocratic.
Even now, with the dawn of the twenty-first
century, the battle against the outer light is being waged in the
clash, if you
will, between television and computers, the latter, with their
perceptual
games, already proving of more interest to the better-bred children
than television,
and destined, I am confident, to grow in popularity as time goes by,
effectively eclipsing, on a class-evolutionary basis, the naturalistic
inner
light of large photographic magazines, just as compact discs would seem
to be eclipsing the naturalistic inner
light of
small magazines, most of which are rather less perceptual (and thus
photographic) than conceptual (and thus verbal), given their
contiguity, in
ideological terms, with non-photographic paperbacks.
Certainly we are living on the borderline of
a theocratic age, but, for all its computers and compact discs, the
current age
is still effectively democratic, and therefore these superior media
remain
unrepresentative of what most typifies its democratic essence, being,
if
anything, ideologically 'beyond the pale'.
Nevertheless, their existence gives us theocratically-minded
people
grounds for optimism concerning the future; for the struggle will
continue and
the dialectic gradually 'come clean' in a synthesis transcending both
bourgeois
and proletarian precedent, a synthesis which is both inner and
artificial,
transcendent and technological, spiritual and pharmaceutical. Autocratic/bureaucratic alphas may be
transcended in democracy, but they can only be totally eclipsed once
democracy
is utilized for theocratic ends and the omega '
14. Like
Christ, I offer mankind Eternal Life, but I do so on the understanding
that
life can only be rendered eternal, i.e. beyond the mortality of the
flesh, if
the human brain is artificially supported and sustained.
For as long as it is dependent on the flesh
for survival it will die with the flesh.
Thus my point of view, my philosophy, is rooted in the very
logical and
even commonsensical proposition that unless we discover how to support
and
sustain the brain artificially, we shall continue to die, as in the
past. There is no other basis for Eternal
Life than
in terms of the brain being artificially supported and sustained. This I have maintained all along, and
although it will take some time to develop, and have to pass through a
number
of intermediate, or cyborg-like, stages before it comes to fruition in
any
recognizably post-human terms, it is the only way in which Eternal Life
can be
guaranteed, an Eternal Life destined to culminate, once brain
collectivizations
have been superseded by new-brain collectivizations, in the definitive
eternity
of pure spirit, the supra-atomic Heaven the far side of the post-Human
Millennium. That is my doctrine in a
nutshell, take it or leave it, but it is what distinguishes me from
other
teachers as the one who really does correspond to a Second Coming, an
ultimate
messiah, whose Social Transcendentalism is the means to the Divine End
... of
Eternal Life.
15. Because
each part of the Trinity, and not just the Son, is divisible into
three, there
are three saluting approaches to the Holy Ghost. The
first
is a relatively centrifugal
approach (|_|) to the supercross, in which the forefinger and little
finger of
the right hand are extended on a bent arm (_|), the arm being bent on
account
of the contiguity of this salute with the Son, or, translated into
political
terms, democracy, and its consequent relativity in between both
democratic
saluting and the more extreme forms of theocratic saluting (about which
more in
a minute). Hence it may be described,
this two-finger salute, as the 'father' of the Holy Ghost, and it is my
view
that it parallels computer games as a mode of theocracy (inner light)
co-existent with Social Democracy (inner darkness).
However, beyond this most basic
transcendental salute is that which might be called the 'son' of the
Holy
Ghost, and this, the second of our three approaches to omega divinity,
is less
centrifugal than balanced between transcendental extremes (Y), a salute
in
which the forefinger and middle finger of the right hand split apart
from the
third finger and the little finger on an outstretched arm, one that is
held up
at a fairly acute angle (/) in indication of the fact that one is
thereby
affirming an unequivocally theocratic allegiance which is effectively
beyond
any contiguity with the democratic middle ground. Such
a
salute is manifestly Social
Transcendentalist (Social Theocratic), and it would be the prerogative
of the
Second Coming to salute in this fashion, since it parallels
LSD-tripping as an
affirmation of the right of a religiously-sovereign People to partake
of
self-realization on the basis of synthetically-induced visionary
experience, an
inner light which is more inner (and therefore civilized) than the
inner light
germane to computer games and the playing thereof.
However, beyond this salute is the pure
transcendentalism of the salute of the Holy Ghost as such, the
transcendental
salute par
excellence, and
this is the most centripetal approach (V) to the supercross, in which
the
forefinger and middle-finger of the right hand are extended in split
fashion on
a straight arm which is held up in an approximately vertical position,
signifying the complete triumph of the transcendental ideal through an
inner-light purism which is beyond trips in the omega resolution of a
meditative parallel, the ultimate right of a religiously-sovereign
People to
meditate and thus cultivate the Holy Spirit directly.
Needless to say, it will be the last salute
of the Holy Ghost to come universally to pass, but it will be the
ultimate
salute.
16. As to
what might be described as alpha saluting, or saluting of the Father,
we should
distinguish, I believe, between the most absolute clenched-fist raised
arm
salute (|") as the salute of the Father, paralleling black-and-white
cinema, and an oblique clenched-fist raised arm salute (/") as the
salute
of the 'son' of the Father, which would rather parallel colour cinema,
being
germane to a sort of autocratic fall from fundamentalist theocratic
purism. Hence the appeal of the latter
type of saluting to Stalinists, who were evidently something of a fall
from
Marxist purism; although the vertical clenched-fist salute is more
easily
associated with militant fundamentalists and 'black power' radicals,
who tended
to see the world in terms of black and white.
However, beyond both of these intransigent modes of alpha
saluting is
the more devolved bent arm clenched-fist salute (_|") of the 'holy
ghost'
of the Father, a salute paralleling television, which brings autocracy
into
contiguity with democracy on less intransigent terms, terms which can
only lead
to the eclipse of autocracy by democracy in due saluting course, as all
degrees
of bent arm straight-hand saluting (horizontal in regard to the
'father' of the
Son, oblique in regard to the Son, vertical in regard to the 'holy
ghost' of
the Son) stake their respective claims on the democratic consciousness. Strictly speaking, the democrat recognizes no
other saluting than those which generally obtain in the military and/or
police
of a civil society, and I would argue that whereas the
horizontally-biased
open-hand salute is left wing, and thus has a parallel with videos, the
diagonally-biased open-hand salute is centrist and the
vertically-biased
open-hand salute right wing - the former paralleling LPs and the latter
audio
cassettes. For, as I have elsewhere
argued,
videos, LPs, and audios appertain to the Christic or, depending on your
point
of view, democratic middle ground, which has its 'Three in One' no less
than
the autocratic Father and the theocratic Holy Ghost.
Yet being a middle-ground ideological position,
the democratic types of saluting will always be relative, utilizing a
bent or a
crooked arm rather than a straight one.
There can be no absolutism in the democratic middle ground,
which is the
most conspicuously divisible part of the Trinity.
17. As
regards Fascism, which was in many respects anterior to 'Communism' ...
as a
sort of theocratic reaction against autocratic barbarism, there was
very little
room for relativity, although Hitler, for one, did favour a bent-arm
open-hand
salute (_|) in addition to the more militant straight-arm salute (/)
for which
Nazism is better remembered. Probably a
third level of fascist saluting could be construed as involving
recourse to a
near vertical open-hand salute, and doubtless there were those who, for
whatever
reasons, preferred this ultimate type of fascist salute, more likely to
appeal
to pro-fascist clergy and idealistic extremists, over the more standard
one. Whether such fascist saluting can
be defined in terms of the Holy Ghost is a debatable point; though
there would
seem to be no logical argument against regarding it in relation to the
Holy
Ghost in a Christic age and society, so that, having bourgeois roots,
it was a
sort of Christic Transcendentalism which had its own divisions of the
father,
son, and holy ghost, much the way that capital democracy had before it
and
social autocracy after it. In this
respect, it can be viewed as a bourgeois parallel to the coming social
theocracy, the ideology of the Holy Ghost per
se which stems not from bourgeois but, rather, from
proletarian civilization and which, if all goes according to plan, will
democratically supersede social democracy as the Second Coming stakes
his
rightful theocratic claim to offer 'God's peoples', wherever they may
be found,
the opportunity of achieving salvation from the world through him. Such a man may not salute like an autocrat,
still less a democrat, but he will be more than just a 'fascist' on
that
account. He will be the ultimate
theocrat, leaving Hitler and Mussolini severely in the shade of
theocratic
history.
18. Compared
to Stalin, there can be no doubt that Hitler was essentially a
theocrat, a man
of the wavicle Right as opposed to the particle Left, although in his
case, and
that of fascism in general, of an Extreme Right anterior rather than
posterior
to so-called Communism (in reality, Stalinist state socialism). Hitler was a sort of failed God, whereas
Stalin was a devil incarnate (as, of course, was Lenin, the founder of
the
Bolshevik Party). The Nazi flag had a
white centre, a sort of spiritual, or centripetal, symbolism (of the
inner
light), with the swastika, a kind of paradoxical cross between cross
and
supercross (which some have described as a bent cross), situated in the
middle
of this centre. The red surround was
perhaps an unfortunate concession to Socialism or, at any rate, the
effectively
anterior nature of Nazism to Bolshevism, but, for all that, the Nazi
emblem was
not so much overly centrifugal (and therefore autocratic) as loosely
centripetal (and therefore theocratic).
It was ranged against the yellow star of Soviet Communism, the
hammer
and sickle (which was arguably more suggestive of a cross than a star),
and the
surrounding red of the flag in general, a truly centrifugal ground
which could
be interpreted as radiating, in fiery soulfulness, from the star or (if
the
star is intentionally Marxist) in diabolic competition with it. However that may be, the ideological essence
of Nazism was theocratic rather than autocratic, a bourgeois theocracy
against
a proletarian autocracy, and if we sometimes get the contrary
impression it
must not be forgotten that Nazism began as a German Workers' Party
with, in
consequence, more left-wing tendencies and elements (including the
Strasser
brothers) than ever Hitler would have wanted or indeed was able to
tolerate. Now although we need not doubt
that, coming from a Catholic background, Hitler was essentially
theocratic, if
on rather bent and limited terms, it is evident that autocratic
tendencies and
elements persisted inside the Party - and outside it - for most of its
duration, thereby confounding Hitler's own theocratic aspirations and
leading
to compromises (as with Goebbels), which are the source of continuing
ambivalence in our attitude to the ideological essence of Nazism. Yet Nazism, like Fascism, its Latin cousin,
was always more theocratic than autocratic, and can never be regarded
as
anything less than a reaction against Bolshevik atheism and its state
totalitarianism. The Church, for obvious
reasons, may have been more conspicuously behind Fascism than behind
Nazism,
but it had considerably less to fear from Hitler than from Stalin and
his 'red'
hordes.
19. No
less than a theocratic connection can be perceived between Roman
Catholicism
and Fascism, so an autocratic connection is perceivable between Eastern
Orthodoxy and Soviet Communism, each of which are fundamentally
patriarchal in
relation to the world. Could Soviet
Communism have arisen in a Catholic country?
It was certainly imposed upon Catholic countries, but its
autocratic
essence suggests an Orthodox precondition, or tradition, in which power
was
rooted in the Father, the patriarch, the authoritarian ruler. Stalin, no less than Lenin, served (despite
his Georgian origins) to fill the role, prepared by religious
fundamentalism,
of a ruling Father-figure. A state with
an Orthodox religious tradition is always more likely to produce
authoritarian
rulers than one with, say, a Catholic or a Protestant tradition.
20. Drama
is the literature of soul (fire); fiction the literature of will
(earth);
philosophy the literature of intellect (water); and poetry the
literature of
spirit (air). Expressed
diagrammatically, we shall find:-
DRAMA/PHILOSOPHY/POETRY
|
|
|
|
|
|
FICTION
with
drama
corresponding to the Father (or
naturalism), fiction corresponding to the Blessed Virgin (or realism),
philosophy corresponding to the Son (or materialism), and poetry
corresponding
to the Holy Spirit (or idealism). Hence
whereas drama is alpha and fiction worldly, philosophy is purgatorial
and
poetry omega. Drama corresponds to the
outer light of the soulful superstar, fiction to the outer darkness of
the
wilful star. Philosophy corresponds to
the inner darkness of the intellectual cross, poetry to the inner light
of the
spiritual supercross. Hence whereas
drama is fundamentally autocratic and fiction bureaucratic, philosophy
is
essentially democratic and poetry theocratic.
Put in musical-instrument terms, one could say that whereas
drama has
its instrumental parallel in percussion, fiction has its instrumental
parallel
in strings, particularly guitars.
Similarly, whereas philosophy has its instrumental parallel in
keyboards, poetry has its instrumental parallel in wind.
Each parallel ranges from alpha to omega
across the entire breadth of its particular spectrum.
Morally speaking, it is evident that drama is
immoral in relation to poetry (the only truly moral art), while fiction
is
negatively amoral in relation to philosophy (a positively amoral branch
of
literature). The best philosophy,
corresponding to an antiphilosophy, will be less intellectual (and
neutron
centred) than spiritual (and electron orientated), a bound-electron
equivalence
intimating of a free-electron possibility.
Such a possibility can only be fully realized, in literature,
through abstract
poetry, the ultimate kind of poetry and, hence, ultimate literature,
one
transcending expression and thus completely aligned with an omega
impression of
the Holy Spirit. He who is most of the
Holy Ghost will be an abstract poet, and his preferred medium of
communication
will be the computer. His will be the
most idealistic (impressive) of all poetry, a superpoetry aligned with
the
saxophone in music and with scooters in road transportation. It will be beyond the metaphysically
expressive poetry of the (bound-electron) antipoet, that 'holy ghost'
of the
Son whose right-wing Christic bias has its instrumental parallel in the
trumpet
and its transportational parallel in tourers.
21. The
outer light (of the Father) is good in relation to the outer darkness
(of the
Mother), but it is a centrifugal, or apparent, good.
Conversely, the inner darkness (of the Son)
is evil in relation to the inner light (of the Holy Ghost), but it is a
centripetal, or essential, evil. No less
than there is a 'bad good', or outer light, so there is a 'good evil',
or inner
darkness, and it is the difference between soul and intellect, alpha
and
purgatory, fire and water. Inferior to
the 'good evil' (of the inner darkness), is the 'bad evil' (of the
outer
darkness), but superior to it is the 'good good' (of the inner light),
and in
the distinction between 'bad evil' and 'good good' we have the
difference
between will and spirit, world and omega, earth and air.
Therefore, no less than Christ is morally
superior to the Virgin, the Holy Ghost is superior to Christ. For the inner light is the ultimate good, and
it transcends the inner darkness (of 'good evil') to the extent that
the spirit
transcends the intellect, much the way that jazz transcends rock. However, one can, and I believe should, speak
of a fall from outer light to outer darkness, as from the Father to the
Mother,
or soul to pop, for there is no evil lower than or anterior to the
world. Evil begins in the outer darkness
and
proceeds to the inner darkness, as from the Virgin to Christ, will to
intellect, Catholicism to Protestantism, pop to rock, the world to
purgatory. Only in the inner light is
evil transcended, as the Holy Spirit eclipses the Son, spirit eclipsing
the
intellect, and the jazz-oriented salvation of the ultimate good (in
relation to
the Father) prevails for all eternity as mankind reaches its destiny in
omega
Heaven, the heaven in relation to which even the outer light of the
fatherly
alpha must appear as Hell, a soulful hell diametrically antithetical to
the
spiritual heaven. But alpha is not
really Hell until one reaches the omega Heaven and finds that the inner
light
necessarily excludes the outer light, the Holy Ghost excluding the
Father, and
that the latter can accordingly have no place in the truly divine
scheme of
things. Yet there are those who would
contend that Hell is really of the darkness and that the darkness,
whether
outer or inner, is accordingly hellish in relation to the light,
whether outer
or inner, so that we can distinguish between an outer heaven in the
case of the
Father and an outer hell in the case of the Mother; an inner hell in
the case
of the Son and an inner heaven in the case of the Holy Spirit. Hell and evil are no less commensurate, they
would argue, than heaven and good, and that if one is to identify evil
with the
darkness and good with the light, then the darkness must be hellish and
the
light heavenly. There is assuredly logic
to this contention, but it overlooks the fact that Hell and the
darkness are no
more synonymous than evil and the light, and that the darkness, far
from being
hellish, is really worldly and/or purgatorial, depending on its type. Hell is not earth or water but fire, and fire
is of Hell because it burns and consumes rather than shines and
illuminates. The world can become
hellish, but it is no more Hell than purgatory is Heaven.
Hell is the outer light (of raging fire)
glimpsed through consciousness of the inner light, and until that
consciousness
comes to pass, there is no Hell but either the primitive heaven of the
outer
light ... perceived from the fallen state of an outer darkness
(paganism) or a
Christic reappraisal of the world in terms of an apparent hell when
perceived
from the purgatorial standpoint of the inner darkness.
The point to remember, however, is that evil
and hell are no more synonymous than good and the world.
The Devil is not evil because he is an outer
light (soul) anterior to the world. Evil
pertains, on the contrary, to the world, has its foundation in the
outer
darkness of feminine will (the temptation of Adam by Eve) and extends,
via a
purgatorial transmutation, into the inner darkness of the masculine
intellect. Evil begins with the Virgin
and ends with (the crucified) Christ, the alpha of realism and the
omega of
materialism, and therefore evil has nothing whatsoever to do with the
alpha of
naturalism (the Father or, depending on your point of view, the Devil,
Hell,
the outer light). The Father/Heaven does
not become evil when perceived, as the Devil/Hell, from the omega
consciousness
of the inner light. He simply becomes
irrelevant. An irrelevance which, as
outer light, must be transcended in and through a growing consciousness
of the
inner light, which is the ultimate good and hence true divinity. Evil is something that can and must be
fought, whether as an outer darkness from the standpoint of an inner
darkness
or, ultimately, as an inner darkness from the standpoint of an inner
light,
ultimate good against 'good evil', idealism against materialism. Man did not fight the outer light of primal
good. He simply fell from it (through
the feminine temptation) into the outer darkness of the world, and the
world
has been a battleground ever since. Only
the ultimate victory of the inner light over the inner darkness will
put an end
to war and struggle for all time, ushering in the age of eternal peace,
in
which the inner light will be at one with itself in the peace that,
being
spiritual, surpasses all intellect - the peace of the ultimate good.
22. In
the outer darkness of her phenomenal selflessness, woman corresponds to
the
'bad evil' of the world, her vagina a relatively centrifugal phenomenon
that
accordingly opens out, in phenomenal selflessness, to the coital
penetration of
worldly will. Hence coitus implies a
relationship, on the part of both partners, to the outer darkness of
worldly
will. Contrasted to heterosexual
practices,
we shall find the inner darkness of homosexual practices, viz. sodomy,
since
the anus corresponds, in its relatively centripetal phenomenality, to
the inner
darkness, albeit to an inner darkness of the world as opposed to
purgatory
(intellect), and homosexuality is accordingly a comparatively selfish
mode of
sexuality more germane to the intellectual head than to the wilful
body, a mode
of sexuality less realistic than materialistic, which is a kind of
right-wing
democratic equivalence, in that one is concerned, on the right, with
inner
darkness rather than with outer darkness (heterosexuality) or outer
light
(heterosexual fantasies). Hence
homosexuality is in some sense less evil than heterosexuality, insofar
as it
pertains to the inner darkness of phenomenal selfishness as opposed to
the
outer darkness of phenomenal selflessness.
Yet it is still a sexuality of the darkness, and therefore
unacceptable
from a moral, or noumenally selfish, point of view, as germane to the
inner
light. It is simply, in common parlance,
'the best of a bad job', and not, on that account, 'the worst of a good
job',
i.e. gadget sexuality either separate from or in relation to
computerized
erotica, which would, I believe, necessarily have to take an attenuated
form. Homosexuality is really a sort of
extreme puritan or conservative type of sexuality which contrasts with
heterosexuality as Puritanism with Catholicism or Conservatism with
Liberalism
or, indeed, Christ with the Virgin Mary.
One could say that it corresponds to a verbal paperback
vis-à-vis a
hardback or, in more contemporary and hence proletarian terms, to an
audio
cassette vis-à-vis an LP. Homosexuals
are generally cleverer, or more intelligent, than heterosexuals, but
they are
still creatures of the darkness. The
inner darkness may be a precondition, in evolutionary terms, of the
inner
light, but those who are of the inner light will have to oppose
homosexuals no
less than heterosexuals, in their struggle against the world/purgatory
in the
name of the coming Heaven.
23. To
distinguish between cigarettes, cigars, roll-ups, and pipes on the
basis of
realistic, materialistic, naturalistic, and idealistic distinctions,
with
cigarettes corresponding to worldly realism, cigars to purgatorial
materialism,
roll-ups to diabolic naturalism, and pipes to divine idealism. Put elementally, or in terms of the four
elements, one could argue that cigarettes are of earth, cigars of
water,
roll-ups of fire, and pipes of air, given the connection between
cigarettes and
outer darkness, cigars and inner darkness, roll-ups and outer light,
and pipes
and inner light, or cigarettes and filters, cigars and wrappings,
roll-ups and
heat, and pipes and air. Whereas a
cigarette burns continuously, through saltpetre, with a dark flame, a
roll-up
will go out unless kept alight through regular inhalations. The one is earth, the other fire.
By contrast, a cigar is a cold thing, watery
in its cellophane wrapper and the inner darkness of its rolled tobacco
leaf,
burning gently and always likely to go out if not inhaled quite
regularly
enough.... As, for that matter, is a pipe, although, with its
cylindrical stem,
there is always a closer connection with and dependence upon air, an
emphasis
upon air which both distinguishes it from and elevates it above the
other modes
of smoking, much the way that motorbikes are elevated above bicycles,
land
rovers, and cars ... as we descend from air to earth via fire and
water, or
spirit to will via soul and intellect.
Pipe smoking is of the spirit no less than cigarette smoking is
of the
(bodily) will, roll-up smoking of the soul, and cigar smoking of the
intellect. In fact, we can infer a
correlation between pipes and motorbikes, roll-ups and bicycles, cigars
and
land rovers, and cigarettes and cars, much as we distinguish between
air, fire,
water, and earth, or, alternatively, between idealism, naturalism,
materialism,
and realism, or (even) between the Holy Ghost, the Father, the Son, and
the
Blessed Virgin. For it could just as
easily be said that pipes are of the Holy Spirit, roll-ups of the
Father,
cigars of the Son, and cigarettes of the Virgin Mary, with further
correlations
between heaven, hell, purgatory, and the world, or electrons, protons,
neutrons, and atoms, regarding atoms as a kind of bodily, or worldly,
composite
of the elemental divisions (of the Trinity) above, with protons (and
therefore
the Father) corresponding to the soulful alpha, neutrons (and therefore
the
Son) corresponding to the intellectual purgatory, and electrons (and
therefore
the Holy Spirit) corresponding to the spiritual omega, of which
roll-ups, cigars,
and pipes (in that order) would be the smoking equivalents, cigarettes
corresponding, with their atomic compositeness (of the Blessed Virgin),
to the
wilful world. Since we have already
classified the analogous distinctions between dramatists, philosophers,
poets,
and novelists ... in relation to both the Trinity and the Blessed
Virgin, we
would be justified, I believe, in
drawing further parallels, or correspondences, between roll-ups and
drama,
cigars and philosophy, pipes and poetry, and cigarettes and novels,
given the
correlation between drama and the outer light of the Father, literature
and the
outer darkness of the Mother, philosophy and the inner darkness of the
Son, and
poetry and the inner light of the Holy Ghost.
No less than one would expect, on the basis of this logic,
dramatists to
smoke roll-ups (or 'joints' if into poetic drama), one would expect
poets to
smoke pipes, philosophers cigars, and novelists cigarettes. One might just as logically expect dramatists
to ride bicycles and/or mopeds, poets to ride motorbikes and/or
scooters,
philosophers to drive land rovers, and novelists to drive cars, were we
attuned
to the correlations, elemental or otherwise, between each of these
literary
disciplines and their smoking and/or transportational parallels. I shall not press the point, but very
definite correlations in these and other contexts most assuredly do
exist, and it is for the enlightened man to seize upon them and
regulate his life accordingly, assuming he is capable of a genuine
commitment
to one or other of the, as it were, competing spectra, and is not
merely a
wishy-washy liberal with no particular ideological preference. Certainly enlightenment is a great thing, and
while no man can have as much enlightenment as the genuine poet,
nevertheless
most men can at least glimpse fragments of the inner light some of the
time,
even when they are in the midst of outer or inner darkness, and
therefore
ignorant of insightful distinctions, are 'in death even in the midst of
life'
and accordingly 'know not what they do' from a spiritual, or
enlightened, point
of view, the viewpoint of the genuine poet and his preference for
idealism
(whether in regard to smoking, road transportation, or whatever) over
naturalism, materialism, and realism - those fire, water, and earth
alternatives to air, and thus to the life of the spirit.
24. Interesting
that just as the naturalistic spectrum extends, in road transportation,
from
bicycles to mopeds, so it extends, in regard to smoking, from roll-ups
to 'joints',
the latter being the 'turned-on' equivalent of mopeds in regard to the
alpha
inception of the spectrum in question.
Likewise, poetic drama is the omega form of drama, paralleling
mopeds
and 'joints', in relation to both tragic (alpha) and comic
(purgatorial) drama,
the former autocratic and the latter democratic, poetic drama being a
sort of
theocratic form of drama which could be described as comparatively
moral in
relation to the immoral and amoral essences of the other main forms of
drama
respectively. Yet whatever the form of
drama, one is still dealing with the naturalistic spectrum, with outer
light,
and thus with a fundamentally alpha-stemming type of literary
production, a
type antithetical to poetry, which should ever pertain to the inner
light, even
when it is less at the scooter pole, as it were, of its idealistic
spectrum
than at some motorbike pole which is less moral than comparatively
immoral and
hence apparent, sad rather than joyful, and illusory as opposed to
truthful, a
thing of negative feelings rather than pure awareness.
Yet if poetry only really comes into its own
at the omega pole of its spectrum, then the opposite must surely be
true of
drama, which is never more itself than at the alpha inception of the
naturalistic spectrum in strong emotions like anger sparked by or
attendant
upon tragic events. Whereas poetry
progresses along its spectrum from alpha to omega, drama regresses from
alpha
to omega, tragic to poetic drama, becoming less dramatic - and
emotional - the
more poetic it becomes, the expansion of the poetic towards omega
accompanying
the contraction of the dramatic away from alpha, poetry becoming more
genuine
as drama becomes increasingly spurious.
Whereas mopeds are the least diabolical (immoral) mode of
naturalistic
road transportation, scooters are the most divine (moral) mode of road
transportation. The same can also be
said for their literary parallels in poetic drama and poetic poetry
(superpoetry), the latter of which can only be purely impressive and
therefore
completely aligned, in abstraction, with the spirit rather than
compromised by
intellect or emotion, those philosophical and dramatic norms
respectively. Yes, poetry can be emotional
and
intellectual, dramatic and philosophic, but it doesn't really come into
its own
until it is spiritual, and hence a vehicle for awareness.
Drama, by contrast, was into its own in the
emotional and became progressively 'bovaryized' or attenuated as,
first,
intellect and, then, awareness entered into it from beyond. Drama is a discipline of the Father, not of
the Son or the Holy Ghost, though intellectual, or comic, drama will of
course
not be of the Son per
se
(as with
intellectual philosophy) but, rather, is the 'son' of the Father no
less than
poetic drama is the 'holy ghost' of the Father, since still dramatic
and
therefore appertaining to the naturalistic spectrum.
By contrast, poetry, appertaining to the
idealistic spectrum above, is a discipline of the Holy Ghost, even
when, as
dramatic poetry, it may paradoxically be described as the 'father' of
the Holy
Ghost, and as philosophic poetry likewise be described as the 'son' of
the Holy
Ghost, a description necessarily indicative of the fact that it is
still short
of being truly of the Holy Ghost in the most poetic of all
presentations - a
presentation so genuinely impressive as to have transcended all
expression,
both emotional (proton) and intellectual (neutron) in the most
free-electron
terms, which bring the Holy Spirit absolutely to pass and thus
transcend both autocratic
immorality and democratic amorality in the most theocratic morality -
the
morality of pure awareness.
25. The
soul of the Father (outer light/noumenal appearances), the will of the
Mother
(outer darkness/phenomenal appearances), the intellect of the Son
(inner
darkness/phenomenal essences), the spirit of the Holy Ghost (inner
light/noumenal essences). Autocracy,
bureaucracy, democracy, and theocracy, corresponding to fire, earth,
water, and
air. Strength, beauty, goodness, and
truth, corresponding to protons, atoms, neutrons, and electrons. Naturalism, realism, materialism, and
idealism, corresponding to drama, fiction, philosophy, and poetry. And so on.
26. Broadly
one can describe religion which focuses on the Father as autocratic
theocracy, religion
which focuses on the Mother (Virgin Mary) as bureaucratic theocracy,
religion
which focuses on the Son (Christ) as democratic theocracy, and religion
which
focuses on the Holy Spirit as theocratic theocracy, or supertheocracy. There is a sense in which, in Christendom,
Eastern Orthodoxy is the form of Christianity most Father orientated,
and hence
patriarchal and fundamentalist, corresponding to an autocratic
theocracy. Doubtless this owes something
to the fact
that the Orthodox East is closer, in geographical terms, to the Islamic
East
and thus to theocratic fundamentalism, the fundamentalism which is less
an
autocratic theocracy than a theocratic autocracy (super-autocracy), and
therefore rooted in a stellar alpha which effectively precludes the
possibility
of theocratic evolution through the world ... from a relatively
fundamentalist
base (in the Father) to an absolutely transcendentalist culmination (in
the
Holy Spirit), via the outer darkness of the Mother and the inner
darkness of
the Son. Now if Eastern Orthodoxy may
fundamentally be described as an autocratic theocracy, then it must
follow that
Roman Catholicism, with its focus on the Blessed Virgin, is a
bureaucratic
theocracy, a theocracy less of the outer light than of the outer
darkness,
while Protestantism, the focus of which is largely if not purely
Christic, is a
democratic theocracy, Christ corresponding to an inner darkness (of the
intellect) in relation to the outer darkness (of the will), and hence
to his
Blessed Mother. That of course leads to
the possibility of a theocratic theocracy, a supertheocracy, and not
simply in
the sense of Pentecostalism (which is the form of nonconformist
Christianity
most orientated towards the Holy Ghost) but in the more radical and
extreme
terms of Social Transcendentalism, which would transcend the Church
altogether,
and thus effectively the Holy Ghost, as pure spirit was extended beyond
Christianity in terms of a universal religion whose institutional focus
was the
Centre, and the (true) inner light of which contrasted absolutely with
the
(false) inner light of oriental fundamentalism, its alpha antithesis on
the
same, or idealistic, spectrum. For make
no mistake: Islamic fundamentalism does not correspond to the outer
light in
the sense that the Father and thus, by implication, Eastern Orthodoxy
does. Rooted in Allah, it is, like
Judaism, a religion of the inner light, but its inner light, derived
from the
central star of the Galaxy, is only apparently inner.
For while the central star has the appearance
of being inner in relation to such peripheral, revolving stars as the
sun, its
noumenal essence is still in proton-proton reactions (if wavicle rather
than
particle), and hence it pertains to a noumenal selflessness which is
inherently
centrifugal. Thus it is a sad, negative,
illusory spirit, a spirit which, from the standpoint of
transcendentalism, can
only appear false and even immoral when compared or, rather, contrasted
to the
joyful, positive, truthful essence of true spirit, the noumenal essence
of
which would be in electron-electron attractions of a wavicle purism
such as
emerges from a meditative precondition.
Thus the coming of Transcendentalism establishes a polar
antithesis with
Fundamentalism, the alpha 'inner light' of which can only appear in a
bogus
light in relation to its own omega inner light, the ultimate and true
inner
light of a superconscious purism. Should
Islamic Fundamentalism resist the allure of Social Transcendentalism,
reacting against
supertheocracy on the basis of super-autocratic intransigence, then I
fear that
there may be no alternative for Social Transcendentalism but to enter
into a
'Holy War' with it, as the true inner light strives for globalization
at the
expense, if necessary, of the false inner light, and in order that all
men,
whatever their background, may be freed from the tyranny of
supernatural
determinism, in the interests of the ultimate spiritual salvation of
self-realization in a universal brotherhood which will bring the
'Kingdom of
Heaven' truly to pass.
27. If
proletarian autocratic sex is masturbatory and/or voyeuristic in
relation to
porno films, then proletarian democratic sex may broadly be divided
into
anti-democratic left-wing sexuality in cunnilingus (which is
quasi-voyeuristic), a democratic centrist sexuality in male-dominated
heterosexuality, and pro-theocratic right-wing sexuality in
homosexuality. Contrasted to which we
shall find that
proletarian bureaucratic sex, which is akin to the Virgin under Christ
(or
feminism under masculinism), is likewise divisible into an
anti-democratic
left-wing sexuality in lesbianism, a bureaucratic centrist sexuality in
female-dominated heterosexuality, and a pro-theocratic right-wing
sexuality in
fellatio (which is quasi-voyeuristic).
Anti-democratic bureaucratic sex reacts against heterosexuality
in
lesbianism, no less than pro-theocratic bureaucratic sex transcends it
(relatively) towards theocratic sex (or computer sex voyeurism). Anti-democratic democratic sex reacts against
heterosexuality in cunnilingus, no less than pro-theocratic democratic
sex
transcends it towards theocratic sex.
The anti-democratic, whether in lesbianism beneath or
cunnilingus above,
is left wing, whereas the pro-theocratic, whether in fellatio beneath
or
homosexuality above, is right wing, the difference between the reactive
and the
attractive, protons and electrons, particles and wavicles.
Hence whereas lesbianism is left-wing
bureaucratic sex, homosexuality is right-wing democratic sex. And whereas cunnilingus is left-wing
democratic sex, fellatio is right-wing bureaucratic sex.
Heterosexuality, whether male-dominated (and
democratic) or female-dominated (and bureaucratic) can only be
centrist, as
befitting a liberal disposition. This is
not to say that each democratic and/or bureaucratic option,
corresponding to
political positions, cannot be further subdivided into tripartite
alternatives,
as in regard, for example, to left- and right-wing heterosexual
alternatives
either side of a centrist middle ground.
Doubtless they can, and one would be justified, I believe, in
contending
that democratic heterosexuality might also embrace rear-entry
male-dominated
coitus on its left wing and anal intercourse on its right wing. But whatever subdivision one may choose to
entertain, the fact is that in democratic sex the male is dominant,
whereas in
bureaucratic sex it is the female who calls the tune, and doubtless in
conformity with feminist principles.
Cunnilingus is no less a male-dominated form of oral sex than
fellatio
is its female-dominated form. The
distinction, in this respect, between homosexuality and lesbianism is
too
obvious to warrant further comment here, but the distinction between
male- and
female-dominated heterosexuality, the male on top in the former case
and the
female on top in the latter, is rather more subtle, and does indeed
conform, so
I contend, to a democratic/bureaucratic distinction.
Now I can conceive of an age or a society
which, being more bureaucratic than democratic, would encourage
female-dominated
intercourse, and I have no doubt that feminists would, or should, be
especially
partial to asserting themselves over men (though not necessarily
completely at
the male's expense). Hence I would
describe relationships in which female-dominated intercourse were the
norm as
heterosexually bureaucratic, in contrast both to the heterosexually
democratic
nature of male-dominated intercourse and to the possibility of some
kind of
bureaucratic/democratic balance in between the two extremes. Personally, I would regard bureaucratic
sexuality, of whatever description, as morally less desirable than
democratic
sexuality, since corresponding to the ascendancy of the outer darkness
rather
than of the inner darkness, and therefore implicitly anterior to the
latter. As proletarian society evolves, so
it passes
from an autocratic alpha to a bureaucratic world, from which we evolve
to a
democratic purgatory ... before any prospect, through inner light, of a
theocratic omega begins to dawn on our spiritual horizon.
As a reaction against autocratic male
domination, feminism is perfectly inevitable.
But it can, and should, be left behind by the 'masculinism' of
democratic freedom. Sexual bureaucracy
can only be irrelevant to a fully democratic age, as irrelevant as
feminism
itself, and therefore should be transcended by sexual democracy and its
masculine concomitance, a means, if nothing else, to theocratic
ends.... As to
the distinction between proletarian and bourgeois sex, which was rather
implicit at the beginning of this entry, I am now more than ever
convinced that
it boils down to a sort of monoracial/multiracial disparity, and that
while
bourgeois sex - whether autocratic, bureaucratic, democratic, or
theocratic -
will involve only whites or only blacks or only coloureds or only Jews
(as the
case may be), proletarian sex will involve mixed partners in a sort of
interracial transcendentalism, as distinct from monoracial partnerships
as
colour televisions and/or computers from monochromatic books and/or
magazines.
28. If
the outer light is Hell (noumenal selflessness), then the inner light
is Heaven
(noumenal selfishness). And if the outer
darkness is worldly hell (phenomenal selflessness), then the inner
darkness is
worldly heaven (phenomenal selfishness).
No less than the outer darkness stems, as a fall, from the outer
light,
so the inner darkness stands as a precondition of the inner light. Without the Father, there can be no
Mother. Conversely, without Christ (the
Son) there can be no Holy Spirit. For
the '
29. Democracy,
being essentially a matter of the inner darkness, is superior to
bureaucracy
and autocracy but inferior to theocracy.
Yet if democracy does not contain its own inner light (in the
form of
Fascism or, better still, Social Transcendentalism), it certainly
allows for an
outer darkness relative to itself, which is Liberalism, and for an
outer light
relative to itself, which is Socialism.
Hence while the Conservative Party in
30. Rulers
and leaders are no less antithetical, as soul and spirit, than workers
and
players, those wilful and intellectual parallels that correspond to the
outer
darkness and to the inner darkness in between the alpha and omega
noumenal
extremes of autocratic outer light and theocratic inner light, viz.
rulers and
leaders, aristocrats and meritocrats, monarchs and priests. By contrast, workers and players,
corresponding to plutocrats and to technocrats within their respective
bureaucratic and democratic frameworks, are less creatures of Hell or
Heaven
than of the world and purgatory, and while the world is closer, as a
fall, to
Hell, purgatory is closer, as a rise, to Heaven.
Hence rulers and workers hang together on
the autocratic/bureaucratic axis of the Father and the Blessed Virgin,
no less
than players and leaders do such on the succeeding
democratic/theocratic axis
of Christ and the Holy Spirit, since the former categories are of the
superstar
and the star, whereas the latter categories are of the cross and the
supercross. Workers tend to respect
rulers, as the Mother respects the Father, while players have more
respect for
leaders, as Christ respected the Holy Ghost, i.e. the '
31. Law
is no less superior to science than religion to art, the reason being
that,
like religion, law relates to the inner experience as opposed to an
outer
investigation/comprehension of such an experience.
Thus law is akin to the Father in its
autocratic essence, whereas science is akin to a Satanic fall from the
Father
which, being outside, has a particle rather than a wavicle
constitution, the
very same constitution, albeit from a contrary atomic point-of-view,
viz.
electrons, that art has in relation to the inner experience of
religion,
centred in the Holy Ghost. Consequently
while law is alpha and autocratic, religion is omega and theocratic. Law corresponds to the outer light, religion
to the inner light. The one is
centrifugal, the other centripetal. Now,
obviously, the more inner light there is in the individual or society,
the less
place can there be for outer light. The
inner excludes the outer, and therefore a truly theocratic society,
granting
maximum inner light to each of the individuals who comprise it, would
be beyond
the law, beyond in the sense of being more evolved than is commensurate
(through inner and outer darkness) with an acceptance of and respect
for
law. Such an omega-oriented society
could not have judges, since they pertain to the alpha fundamentalism
of the
outer light (their long wigs symbolic of outer light), and, besides,
there
could be no judiciary after the Last Judgement which, appertaining to
the
Second Coming, will, in judging judges from the standpoint of the inner
light,
find them beneath the theocratic pale.
After the Last Judgement, there can be no judging and therefore
no
judges! The law will cease to have any
relevance to the religious integrity of the '
32. If
there is a court which, in alpha terms, would be less a thing of the
outer
light than of the inner light, the fundamentalist inner light, it could
only be
a religious court, such as exists in Islamic and fundamentalist
societies. Secular courts, by contrast,
are less of the
Creator (or Jehovah, Allah, etc.) than of the Devil, and in relation to
religious courts they should be ascribed a particle rather than a
wavicle
status ... such as accords with the outer collectivism of the secular
(diabolic)
in relation to the inner individualism of the religious (divine). Thus whereas religious judges presiding over
religious courts will be akin to autocratic gods, secular judges
presiding over
secular courts are akin to autocratic devils, devils who may condemn to
hell
(prison or death) those over whom they have been empowered to judge.
33. If
wavicles are individualistic and particles collectivistic, then
wavicles are
strong or beautiful or good or true (depending on the ideological
context), and
particles weak or ugly or evil or illusory (depending, once again, on
the
context). Hence if law is strong, then
science is weak. If aesthetics is
beautiful, then economics is ugly. If
ethics is good, then politics is evil.
If religion is true, then art is false.
For what pertains, as wavicles, to the strong or beautiful or
good or
true is individualistic, whereas what pertains, as particles, to the
weak or
ugly or evil or false is collectivistic, the former as superior to the
latter
as divine virtue to diabolic vice, and thus, albeit in a generalized
sense,
religious to secular. Yet, in reality,
the law is no more religious than science is artistic.
Religion is solely a matter of the inner
light and therefore pertains to the true, or truth, as opposed to
strength. The law, by contrast, is
fundamentalist, since appertaining to the outer light (even the 'inner
light'
of religious law is essentially outer when viewed from a truly
religious, or
transcendental, standpoint). Therefore
the law is the antithesis of religion, as fundamentalism is the
antithesis of
transcendentalism, or science the antithesis of art.
Strength (or power) and truth (or awareness)
are as mutually exclusive as alpha and omega, beginning and end, and
therefore
it is inconceivable that law can ever be truly religious.
On the contrary, it is what is antithetical
to religion and, in its fundamentalist absolutism, the greatest
obstacle and
threat to it. Religion (as I believe I
have already made clear) cannot thrive where there is law.
Only the autocratic Father at the expense of
the theocratic Holy Ghost. And where
there is law there is science, as a particle shadow to the wavicle
outer light,
a Satan to the Father, and science necessarily excludes art and is its
natural
enemy, weakness no less antithetical to illusion (falsity) than
strength to
truth. Where aesthetics and economics
are concerned, on the other hand, we will be dealing with (wavicle)
beauty and
(particle) ugliness, worldly virtue and vice, and we can generalize the
former
in terms of Catholicism and the latter in terms of Liberalism,
Catholicism no
less the most aesthetic form of 'religion' (the Blessed Virgin) ...
than
Liberalism is the most economically-biased (laissez-faire capitalism),
form of
'politics'. I use quotes for both
religion and politics in regard to the above wavicle and particle
distinctions
advisably, since Catholicism is less religious than aesthetic, less an
allegiance to the inner light (of Transcendentalism) than to the outer
darkness
(of selfless phenomenality, viz. will), for whom the Virgin Mary is
accordingly
the aesthetic focus and wavicle ideal, whereas Liberalism is less
political
than economic, less an allegiance to the inner darkness (of
parliamentary
democracy) than to the outer darkness, for which laissez-faire (wilful)
capitalism is the economic focus and particle ideal - the one
individualistic
and the other collectivistic, the former co-operative and the latter
competitive. Where ethics and politics
are concerned, however, we will of course be dealing with (wavicle)
goodness
and (particle) evil, purgatorial virtue and vice, and the former we can
equate
with Protestantism and the latter with Toryism; Protestantism being no
less the
most ethical form of 'religion' (Christ) than Toryism the most
democratic form
of politics. Again my quotes are
advisable, since Protestantism is less religious than ethical, less an
allegiance to the inner light than to the inner darkness (of selfish
phenomenality, viz. intellect), for which Christ, or New Testament
fundamentalism, will accordingly be the ethical focus and wavicle
ideal,
whereas Conservatism is less economic than parliamentary, less an
allegiance to
the outer darkness (Liberalism) than to the inner darkness, for which
the
selfish phenomenality of intellect-driven materialism will be the
political
focus and particle ideal, a necessarily evil ideal which contrasts with
the
wavicle goodness of ethical Protestantism and its love-centred
idealism, a
goodness no less disposed, in its wavicle individualism, to the pursuit
of the
general good ... of intellectual humanism ... than parliamentary evil
is
disposed, in its particle collectivism, to the pursuit of the
particular evil
... of inhuman materialism, Antichrist against Christ.
Contrasted to which, however, we shall find
the (wavicle) truth of religion and the (particle) illusion of art,
omega
virtue and vice, and whereas religion is only properly conceivable in
terms of
Transcendentalism, which alone truly pertains to the inner light, art
will only
be truly illusory when it, too, is transcendent and conceived in terms
which
intimate, through abstract impression (the opposite of abstract
expression), of
the Holy Spirit, serving as the handmaiden of true religion. In fact, the word 'handmaiden' is apposite
here, since it seems to me that the particle aspect of life,
appertaining to
collective appearances, is inherently feminine, and that women usually
have
more respect for art than religion, given their bias for appearances
over
essences, the collective (for example the species, the family) over the
individual. It is man, by contrast, who
is most religious or, at any rate, capable of being such, since more
attuned,
in his individualistic essence, to the wavicle aspect of life, which
would seem
to have a masculine bias. Hence whereas
religion is masculine or, more correctly, supermasculine
(transcendental) in
its centripetal spirituality, art will be
comparatively feminine, a 'handmaiden' which paradoxically
approaches
the Truth not from the inside, as religious experience, but from the
outside,
as artistic appearance, and which is accordingly illusory, the abstract
intimation of Holy Ghost not being commensurate with the Holy Ghost as
such
but, at best, a symbol for something which, as Truth, ultimately
transcends art
and, thus, illusion. Doubtless, what
applies to religion and art in terms of this masculine/feminine,
wavicle/particle dichotomy applies no less to law and science, or
aesthetics
and economics, or ethics and politics, so that we may ascribe to law,
aesthetics, and ethics a masculine bias, but to science, economics, and
politics a feminine one, in line with the individual/collective,
virtuous/vicious, divine/diabolic distinction between wavicles and
particles,
the former essential and concerned with the general (whether strength,
beauty,
good, or [in the case of religion] truth), and the latter apparent and
concerned with the particular (whether weakness, ugliness, evil, or [in
the
case of art] illusion), individualism no less generalistic than
collectivism is
particularistic, wavicles a generalized individualism where particles
are a
collectivized particularism, each particle separate and distinct from
the
whole, able to assert itself, if necessary, against the whole, or
collective,
in the interests of its own particular bent.
Thus whereas religion, for example, appeals to the individual
through
the general truth, art appeals to the collective through the particular
illusion. Religion, like a man, appeals
primarily to the individual, while art, like a woman, appeals primarily
to the
collectivity of individuals who make up a particular society. Art deceives, whereas religion
enlightens. Art is, to coin a phrase,
the Devil's approach to religion, just as science is the Devil's
(particle-biased)
approach to law, economics the Devil's approach to aesthetics, and
politics the
Devil's approach to ethics. The Devil,
whether weak, ugly, evil, or false, always 'gets it wrong', but it is
doubtful
that those of us who identify with God (whether in alpha, worldly,
purgatorial,
or omega terms) would 'get it right' if there was no competition 'from
below'
(in the particle collectivity) to enable us to co-operate more fully
with those
of our own kind who are dedicated to the protection and advancement of
one or
another of the principal virtues.
34. People
who like other people better than themselves or, rather, their selves
... are
fools compared with those who like their selves above others and who,
while
respecting the other's selves, prefer to be in communion with their own
selves. That man is wise who likes his
self above the other, but who puts the other's self above him while
rejecting
the other.
35. Despite
their overly reductive nature, it can be morally expedient to cultivate
a
philosophical understanding of slang words or sexual epithets like
'cunt' and
'prick', and to use them in regard to moral evaluations of oneself and
others. 'Cunts' are of the world and
'pricks' tower in lunar intellectuality above it, but there are also
more
absolute 'cunts' and 'pricks', what I tend to regard as 'supercunts'
and
'superpricks', and while the former are of alpha Hell, the latter are
of omega
Heaven. In fact, one could say that
while 'cunts' are realistic and 'pricks' materialistic, 'supercunts'
are naturalistic
and 'superpricks' idealistic - a distinction, in effect, between, say,
novelists and philosophers in the one case (that of 'cunts' and
'pricks'), but
dramatists and poets in the other case (that of 'supercunts' and
'superpricks'). Now the irony of it all
is that one remains classifiable in terms of one or other of these
categories
whether one relates to the immoral or moral pole or, indeed, to the
amoral
middle ground of any given elemental spectrum, that is to say,
irrespective of
whether one is proton orientated and emotional, neutron orientated and
intellectual, or electron orientated and spiritual.
A poet is still a 'superprick' at the, as it
were, alpha pole of his spectrum, no less than a dramatist is still a
'supercunt' at the omega pole of his
spectrum, the one
comparatively dramatic and the other comparatively poetic.
For a poet is a creature of the inner light,
and whether this inner light be bogus, and fundamentalist, or genuine,
and
transcendentalist, it will accord with the sort of gender-oriented
slang
definition we have been discussing in relation to idealism, just as the
contrary definition used in connection with dramatists, and by
implication
drama, has applicability to the outer light, and thus to naturalism. All we can do, in regard to the
appropriateness of such definitions right across their particular
spectrum, is
to distinguish sharply between, say, immoral 'superpricks' (or rhyming
poets)
and moral 'superpricks' (or abstract poets), not forgetting the amoral
type of
'superpricks' (or free-verse poets) in between, the ones whose bent is
more
intellectual than either soulful (and emotional) or spiritual (and
aware). And the same of course applies to
'supercunts', whether their form of drama be tragic, comic, or poetic,
and to
'cunts' and 'pricks' as well, taking the latter to embrace novelists
and
philosophers of one persuasion or another, whether immoral, amoral, or
moral,
which is to say of the father, the son, or the holy ghost relative to
their own
particular sphere of creativity, novels being of the terrestrial world
no less
than philosophy is of the lunar purgatory that rises, intellectually,
above the
bodily will and its concern, in outer darkness, with women and, by
implication,
sex. For the effective Mother/Son
distinction
between the world and purgatory, or fiction and philosophy, is of
course one
between the outer darkness (of phenomenal selflessness) and the inner
darkness
(of phenomenal selfishness), which corresponds to 'cunts' and 'pricks'
in a
wilful/intellectual dichotomy that is sandwiched in-between the
alpha/omega
dichotomy, or antithesis, of soul and spirit, as germane to the outer
light of
the Father (in noumenal selflessness) and the inner light of the Holy
Spirit
(in noumenal selfishness), dramatic 'supercunts' and poetic
'superpricks'. Hence while the novelist
strives to entertain
(like a woman) and the philosopher to instruct, the dramatist strives
to inform
and the poet to enlighten. For
entertainment is no less antithetical to instruction ... than
information to
enlightenment, and whereas entertainment pertains to worldly will and
instruction (education) to purgatorial intellect, information pertains
to
diabolic soul and enlightenment to divine spirit. We
are
entertained by 'cunts' but instructed
by 'pricks', whether negatively or positively or, indeed, in some
neutral way
in between. Similarly we are informed by
'supercunts' but enlightened by 'superpricks', whether negatively and
immorally, positively and morally, or neutrally and amorally. Entertainment is of the outer darkness,
education of the inner darkness, the former literary and the latter
philosophical. Information is of the
outer light, enlightenment (as the name suggests) of the inner light,
the former
dramatic and the latter poetic. It is, I
have to say, towards the inner light that evolutionary progress tends,
the
final resting-place of evolution being in divine enlightenment, and
hence, so
far as literature is concerned, in the poet, though, needless to say,
only the
most moral and insightful kind of poet, the one whose inner light
shines the
clearest in impressive transcendence of the intellect, the consummate
'superprick' of divine revelation.
36. The
theocratic autocracy of Eastern Fundamentalism (Islam, Judaism, etc.)
... as
opposed to the autocratic theocracy of Eastern Orthodoxy, the
bureaucratic
theocracy of Roman Catholicism, the democratic theocracy of
Protestantism, and
- hopefully in the future - the theocratic theocracy of Social
Transcendentalism, the true and genuine theocracy of the inner light
which, in
contrast to the 'inner light' of Eastern Fundamentalism, is essential
and not
apparent, a quality of wavicle electron-electron attractions rather
than, as
with Islam, of wavicle proton-proton reactions (as germane to the
central star
of the Galaxy). Hence Jehovah and/or
Allah on the one hand, and (successively) the Father, the Mother, the
Son, and,
finally, the Holy Spirit on the other - a devolutionary/evolutionary
dichotomy
between East and West, Fundamentalism and Transcendentalism, Heathenism
and
Christianity.
37. Thus
from the apparent inner light of Eastern Fundamentalism to the
essential inner
light of Social (Western) Transcendentalism via the outer light of
Eastern
Orthodoxy, the outer darkness of Roman Catholicism, and the inner
darkness of
Protestantism, as from Allah to the Holy Spirit (of the de Chardinesque
'Omega
Point') via the Father, the Mother, and the Son.
38. In
the 'democratic trinity' of video cassettes, LPs, and audio cassettes,
we have
a sort of father, mother, and son of outer light, outer darkness, and
inner
darkness (inner light is necessarily absent from democracy), which
contrasts
with the outer darkness, inner darkness, and inner light of singles,
tape
recorders, and compact discs, corresponding to mother, son, and holy
spirit of
the 'bureaucratic trinity' (which necessarily excludes the outer light). Hence whereas one type of disc, viz. LP, is
flanked, in the 'democratic trinity', by two types of tape, viz. video
and
audio, one type of tape, viz. tape recorder, is flanked, in the
'bureaucratic
trinity' underneath, by two types of disc, viz. singles and compacts -
one hard
and two soft in the former context, two hard and one soft in the
latter, with
broadly masculine and feminine implications respectively.
Thus not only is the feminine antithetical to
the masculine in terms of a disc/tape dichotomy, with discs and tapes
always in
polar positions, but the small disc is antithetical to the small tape,
whether
single to video or compact to audio, while the large tape (of the tape
recorder) is antithetical to the large disc (of the LP), where the
polarity
will be between inner darkness and outer darkness rather than, as with
singles
and videos, either between the outer darkness and the outer light (the
one
necessarily excluding the other) or, as with compacts and audios,
between the
inner light and the inner darkness (which are likewise mutually
exclusive). In terms of a sexual
analogue, the antithesis between the inner and outer darkness is purely
heterosexual, with female-dominated coitus in the one case (centrist
bureaucratic) and male-dominated coitus in the other case (centrist
democratic), whereas that between the outer darkness (of singles) and
the outer
light (of videos) is lesbian in the former case (left bureaucratic) and
oral
(cunnilingus) in the latter case (left democratic), in contrast to the
antithesis between the inner light (of compact discs) and the inner
darkness
(of audios), which is of fellatio on the one hand (right bureaucratic)
and
homosexuality on the other hand (right democratic), the one normally
excluding
the other, since homosexuality is no less exclusive of females than
lesbianism
of males, and both fellatio and cunnilingus usually reflect a
heterosexual
rather than a homosexual bias. Thus
whereas democracy excludes the holy ghost, bureaucracy excludes the
father, the
left-wing feminine bias being more for the outer darkness (of
lesbianism) than
for the outer light (of film-induced masturbation), while the
right-wing masculine
bias is more for the inner darkness (of homosexuality) than for the
inner light
(of fellatio). Hence women are more
susceptible than men to the inner light where the
democratic/bureaucratic
polarity is concerned, while men are therein more susceptible than
women to the
outer light, the former capable (on the bureaucratic right) of a
theocratic
bias, the latter susceptible (on the democratic left) to an autocratic
one,
with due omega-oriented and alpha-stemming distinctions between the two. Clearly, no less than the outer light of
autocracy precedes the outer light of democracy, so the inner light of
bureaucracy precedes the inner light of theocracy, and it is doubtful
that the
latter could come effectively to pass if it were not pursued on the
basis of an
appeal to 'Mother Church' and, by implication, to right-thinking women. Such an appeal may have to take a democratic
form, but it would be conducted from a supra-democratic point of view
and with
the express aim of eclipsing the inner darkness of democracy by the
inner light
of theocracy.
39. We
have now established that singles are left-wing bureaucratic and
compact discs
right-wing bureaucratic, and therefore neither autocratic (like
television) nor
theocratic (like computers), but germane to the bureaucratic middle
ground of
feminine worldliness, which stands to autocracy and theocracy as the
Blessed
Virgin to the Father and Holy Ghost, and thus under the democratic
middle
ground of masculine otherworldliness, with its Christic associations. This democratic middle ground is soft where
the bureaucracy is hard and hard where it is soft.
Cunnilingus is soft in relation to
lesbianism, video tapes soft in relation to singles.
The democratic Left is soft, the bureaucratic
Left hard. Conversely, fellatio is hard
in relation to homosexuality, compact discs hard in relation to audio
tapes. The bureaucratic Right is hard,
the democratic Right soft. But
male-dominated heterosexuality is hard in relation to female-dominated
heterosexuality, LPs hard in relation to the tapes of tape-recorders. The democratic Centre is hard, the
bureaucratic Centre soft. Hard and soft
form a polarity, whether reactive or attractive, exclusive or
complementary. The outer darkness is
hard, the inner darkness soft. The outer
light is soft, the inner light hard - at least in their democratic and
bureaucratic manifestations respectively.
For in their autocratic and theocratic manifestations, the outer
light
is hard and the inner light soft, particles and wavicles of an
apparent/essential
dichotomy, the former damned and the latter saved, a Devil/God
distinction
between the autocratic Father (not to be confounded with the
'theocratic'
Jehovah or Allah ... of, for example, cinema films) and the theocratic
Holy
Spirit. Hence whereas the democratic
outer light is morally superior to the autocratic outer light, as video
to
television, or the 'father' (side) of the Son to the Father per
se, so the bureaucratic inner light is
morally inferior to the theocratic inner light, as compact discs to
computer
software, or the 'holy ghost' of the Mother to the Holy Ghost per
se. Yet no less than the soft outer
light of
left-wing democracy stems from the hard outer light of autocracy ... so
the
soft inner light of theocracy must stem from the hard inner light of
right-wing
bureaucracy, compact floppy discs from compact discs no less than
videos from
television films ... as the continuity of moral progress is maintained.
40. In
regard to British democracy, the Labour Party, being left wing
traditionally,
corresponds to the soft outer light (of Social Democracy), the Liberal
Democrats, being centrist, correspond to the hard outer darkness (of
Liberalism), and the Tories, being right wing, correspond to the soft
inner
darkness (of Conservatism). Put
sexually, one could argue that cunnilingus has a left-wing
correspondence,
male-dominated coitus a centrist correspondence, and homosexuality a
right-wing
correspondence, though it is doubtful that very many politicians adhere
too
strictly (if at all) to the sort of sexual correlations which can
logically be
inferred to exist between a given type of politics and its
corresponding sexual
orientation. But one would expect to
find more homosexuals in the Tory Party than in either of the other
main parties,
given the correlation which does indeed exist between Conservatism and
the
inner darkness on the one hand, and between the inner darkness and
homosexuality on the other. In fact, so
acute is the correlation between democracy and the inner darkness ...
that the
Conservatives, whatever their sexual persuasions may individually
happen to be,
have good reason to consider themselves the most democratic, or
parliamentary,
of the parties and, in some sense, the quintessence of British
democracy. The Labour Party, by contrast,
is
fundamentally a party of the outer light relative to democracy (soft)
and is
therefore inherently autocratic, while the Liberal Democrats are of the
outer
darkness relative to democracy (hard) and are therefore inherently
bureaucratic,
the plurality of a mature democracy deriving, in large part, from the
transmutation of autocratic and bureaucratic precedents in line with
democratic
progress and their subordination to the parliamentary will, which in
Britain,
at any rate, is overwhelmingly Tory.
Thus while democracy is preferable to autocracy or bureaucracy,
since
relative to the inner darkness rather than to the outer light or the
outer
darkness, it cannot ignore or completely transcend autocracy and
bureaucracy,
since both the outer light and the outer darkness are ever factors to
be
reckoned with from the viewpoint of the inner darkness, and so
autocracy and
bureaucracy, the Left and the Centre, are made accessible to the
democratic
will, and those who prefer the outer light or darkness to the inner
darkness,
soul or will to intellect, can vote accordingly. Not
to
mention, in this age of bureaucratic
ascendancy, for the outer darkness, relative to bureaucracy (hard), of
Socialism, or for the inner darkness, relative to bureaucracy (soft),
of
Ecology, or for the inner light, relative to bureaucracy (hard), of
Feminism,
the type of light that would seem to be a precondition of a soft inner
light
and thus, by implication, the ascendancy of superhuman theocracy under
the
messianic aegis of the Second Coming, the personification on earth of
the Holy
Ghost and effective embodiment, in consequence, of a supermasculine
will, such
that alone accords with the most
noumenal subjectivity.
41. One
can and should distinguish, where computers are concerned, between the
'father'
of the Holy Ghost in war games, the 'mother' of the Holy Ghost in
computer
porn, the 'son' of the Holy Ghost in conceptual, or literary,
computing, i.e.
poetry and philosophy, and the 'holy spirit' of the Holy Ghost, viz.
the inner
(perceptual) light of graphics, whether in art or with regard to
photography. For there is a sense in
which, within the overall inner-light context of computing, games are
relative
to the outer light (of the soul), pornography is relative to the outer
darkness
(of the flesh), conceptual literature is relative to the inner darkness
(of the
intellect), and perceptual images are relative to the inner light (of
the
spirit). Hence the medium of the Holy
Ghost contains subdivisions relative to the father, the mother, the
son, and
the holy spirit within itself, and we can know and judge people
accordingly. Yet, that said, the
'father' of the Holy Ghost, i.e. computer games, is still somehow
morally and
ideologically preferable to, say, the 'holy ghost' of the Father, i.e.
to
satellite television. For, of course,
television is of the Father no less than computers are of the Holy
Ghost, and
while the outer light is most outer in conventional relayed television,
there is
a sense in which we have an outer darkness relative to the Father in
pay and/or
cable television, an inner darkness relative to the Father in teletext
television (a conceptual focus), and an inner light relative to the
Father in
satellite television, which requires a centralized dish to pick up the
signals
being relayed from outer space. On the
other hand, it is my view that films on laser disc pertain not to the
Father
but to the Mother, i.e. to bureaucracy rather than to autocracy, and
are thus
definable in terms of the inner light of the Mother, the 'holy ghost'
of the
Mother, a light (necessarily hard in relation to disc) which forms a
contrast
with the (soft) outer light of the Son, viz. videos in relation to
democracy,
and stands to video as fellatio to cunnilingus in oral sex, both kinds
of sex
necessarily having an optical bias which would seem to have its filmic
parallel
in laser disc and video tape respectively.
42. If
one were asked to define the four main racial groupings on this planet,
viz.
blacks, whites, yellows, and coloureds, in terms of a cultural
relation,
necessarily generalized, to either the outer darkness of worldly will,
the
inner darkness of purgatorial intellect, the outer light of diabolic
soul, or
the inner light of divine spirit, viz. earth, water, fire, and air, my
definition would be as follows: blacks in relation to the outer
darkness
(earth) of worldly will; whites in relation to the inner darkness
(water) of
purgatorial intellect; yellows in relation to the outer light (fire) of
diabolic soul; and coloureds (including Jews) in relation to the inner
light
(air) of divine spirit. Hence I would
contend that while blacks and whites, corresponding to will and
intellect,
formed a worldly/purgatorial antithesis between the earthy outer
darkness and
the lunar inner darkness, yellows and coloureds, corresponding, by
contrast, to
soul and spirit, formed a diabolic/divine antithesis between the solar
outer
light and the stellar inner light. Thus
whereas the black/white antithesis is effectively between bureaucratic
realism
and democratic materialism, the yellow/coloured antithesis is between
autocratic naturalism and theocratic idealism.
Consequently it is my view that, since history proceeds from the
outer
light to the inner light via the outer and inner darkness of worldly
phenomenality, coloureds are the race which most approximate to a
divine ideal
and yellows the race most approximating, by contrast, to a diabolic
one, with
blacks and whites coming in-between, almost as though they were of the
Virgin
and Christ respectively, rather than of either the Father (yellows) or
the Holy
Spirit (coloureds). In fact, if one were
to define the races in hierarchical order, one would have to put blacks
and
whites at the bottom and yellows and coloureds at the top, bearing in
mind that
earth and water, corresponding to the planetary and the lunar, are
beneath fire
and light, corresponding to the solar and the stellar, in the cosmic
hierarchy. However that may be, it is my
firm conviction that the solution, from a divine standpoint, to the
racial
plurality of this planet, with its ethnic liberalism, is the gradual
evolution
of human life towards a coloured mean in which the inner light will
take
considerable precedence over everything else.
Whether this comes to pass by the fusion of blacks and whites or
by
yellows mating with coloureds or, indeed, by some more complex and
variegated
cross-fertilization, the ideal human type for the future transcendental
civilization will be coloured, and he will be the theocratic superman
(generically
speaking) from whom a rich harvest of inner light can be gleaned.
43. It
seems to me that whereas Rugby League and Rugby Union stand either side
of
Association Football like video and audio tapes flanking LPs, American
so-called football stands in a bureaucratic relationship to British
football
(both soccer and rugby) that places it in an analogous position to
compact
discs, given the bureaucratic nature of compact discs vis-à-vis both
tapes and
LPs. Hence while football is arguably
democratic, whether left wing in the case of Rugby League, centrist in
the case
of Association Football, or right wing in the case of Rugby Union,
American
football (Gridiron) is bureaucratic in its outdoor manifestation but,
so I
contend, theocratic in its indoor manifestation, where it would be more
feasible to draw a parallel with compact floppy discs ... in relation
to a more
evolved context. American football
therefore transcends British football both bureaucratically (hard inner
light)
and theocratically (soft inner light), whereas the latter, divisible
into
soccer and rugby, remains democratic, if unconsciously so, and thus
split
between its contending options - Rugby League in competition with Rugby
Union
for the soft vote (between the outer light and the inner darkness
relative to
democracy), Association Football stuck in-between the two in a centrist
position (of the outer darkness relative to democracy), which
effectively
leaves it in competition with itself for the hard vote, an LP in
between
opposing types of tapes (video and audio).
Hence whereas a Labour parallel could be construed for Rugby
League and
a Tory parallel for Rugby Union, Association Football offers itself to
a
Liberal parallel in view of its hard essence (the ball round and
therefore
particle suggesting) in relation to the outer darkness of worldly will,
the
crossbar confirming this hardness in contrast to the open posts of
rugby, both
league and union; the use of boots and head a further indication of
this
particle hardness, in contrast to the hand bias of rugby for a ball
which,
unlike its football counterpart, is elongated in deference to the soft,
wavicle-suggesting essence of rugby, a game more traditionally suited
to
gentlemen - at any rate, where Rugby Union is concerned.
44. Evaluating
people in terms of race (racism) is fundamentally autocratic;
evaluating them
in terms of sex (sexism) is bureaucratic; evaluating them in terms of
class
(classism) is democratic; and evaluating them in terms of ideology
(transcendentalism) is theocratic. Hence
from alpha to omega, with worldly and purgatorial modes of phenomenal
evaluation (sex and class) coming in-between, neither of which could
have much
applicability to either an autocratic or a theocratic society, where
race or
ideology would be the principal modes of human evaluation, race,
however, being
as irrelevant to a theocratic society as ideology to an autocratic one.
45. If
the blood is naturalistic because corresponding to fire/heat, then the
flesh is
realistic because of its correspondence to earth/darkness.
And if the bones are naturalistic because
corresponding to water/coldness, then hair is idealistic because of its
correspondence to air/light. Hence a
sort of bodily parallel to our familiar autocratic - bureaucratic -
democratic
- (and) theocratic options, with blood having an autocratic
correspondence, the
flesh a bureaucratic correspondence, the bones a democratic
correspondence, and
hair a theocratic correspondence.
Furthermore, it will not have escaped one's attention that where
there is
blood, there are veins; and that where there is flesh, there are
muscles; and
that where there are bones, there is marrow; and that where there is
hair,
there are follicles. In fact, without
veins there would be no blood, without muscles no flesh, without marrow
no
bones, and without follicles no hair.
The quantitative and the qualitative, the particle and the
wavicle,
complement each other in the ongoing dichotomy of organic evolution. Blood and hair are the alpha and omega of the
body, with flesh and bones coming in-between, like the Virgin and the
Son
between the Father and the Holy Spirit, the flesh closer to the blood,
bones
closer to hair (especially in the head, where most hair is usually to
be
found). Now just as an alpha-stemming
autocratic person will be emotional and soulful, with a high
blood-pressure, so
an omega-oriented theocratic person will be aware and spiritual, with a
lot of
hair. In fact, the chances are that the
autocratic type of person will have very little hair, either because he
is
balding, if not bald, or because he prefers to wear it short, whereas
the
theocratic type of person will have hair in abundance, probably long
and in a
ponytail. The chances are, if white,
that he will be pale where the autocratic type is florid; though the
skin is
not always a good indication of a person's disposition, especially
where
coloured people are concerned. Suffice
it to say that where theocracy has flourished, as in the Asian Orient
traditionally, long hair will be the norm, in contrast to those places,
including
46. It
could be argued that whereas blood is the proton-wavicle precondition
of
proton-particle veins, muscles are the atomic-particle precondition of
atomic-wavicle flesh. Similarly, whereas
marrow is the neutron-wavicle precondition of neutron-particle bones,
follicle
cells are the electron-particle precondition of electron-wavicle hair,
with its
electrostatic properties. Hence from a
theocratic autocracy to an autocratic/democratic autocracy in the case
of
blood/veins; from a bureaucratic autocracy to a theocratic bureaucracy
in the
case of muscles/flesh; from a theocratic democracy to an
autocratic/democratic
democracy in the case of marrow/bones; and from a bureaucratic
democracy to a
democratic theocracy in the case of follicles/hair.
47. The
theocratic autocracy of Marxism; the autocratic autocracy of Leninism
(Bolshevism); the democratic autocracy of Khruschevism (Communism); the
bureaucratic autocracy of Gorbachevism (Perestroika/Glasnost);
but
the autocratic bureaucracy of
Yeltsinism, and hence the end of Communism and the beginning of
Socialism
conceived in regard to bureaucracy. For
it is bureaucracy, it seems to me, that is truly of the People and
therefore
germane to a People's democracy. Now
after or together with autocratic bureaucracy there is only the
democratic
bureaucracy of Ecology and the bureaucratic bureaucracy of Feminism, in
contrast to the properly democratic alternatives in a bourgeois, or
parliamentary, democracy above, which is less a thing of the world
than, in a
manner of speaking, the moon, less worldly than purgatorial, and
therefore
related not to bodily will but to cerebral intellect.
Hence bourgeois democracy is not only
parliamentary rather than 'republican'; it is lunar rather than
planetary,
closely aligned with a Protestant as opposed to a Catholic tradition,
and
consequently intellectual as opposed to wilful.
It ranges from the autocratic democracy of the
Democratic-Socialist Left
to the democratic democracy of the Conservative Right via the
bureaucratic
democracy of the Liberal Centre, that is to say from state ownership
and
control to free enterprise and private ownership via a public/private
compromise between state and citizen, government (whether central or
local) and
personal freedom. Yet the democratic
democracy of the Conservative Party is not the means to the '
48. A
Catholic republic, like Eire, could not but effectively be a People's
democracy, i.e. a bureaucratic plurality of worldly will aligned with
and to
some extent stemming from a religious tradition (Roman Catholicism)
rooted in
the Blessed Virgin. On the other hand, a
parliamentary democracy, like Britain, could not but be a bourgeois
democracy,
i.e. a democratic plurality of purgatorial intellect aligned with and
to some
extent stemming from a religious tradition (Protestantism) rooted in
Christ. The former is capable of
expansion, via the Second Coming, towards the Holy Spirit.
The latter is fixed in a purgatorial mould
which will have to be eclipsed by worldly devolution before any
possibility of
substantial progress towards the Holy Spirit can be inferred. For, unlike the earth, the moon does not open
towards the Infinite, but remains closed-in upon itself in its own
lunar
(intellectual) darkness.
49. If
video tapes, LPs, and audio tapes correspond to the democratic, and
singles,
tape-recorder tapes, and compact discs to the bureaucratic, then it
seems to me
that one can infer a literary/philosophical distinction between records
and
tapes, since the philosophical is more germane to democracy than to
bureaucracy
on account of its intellectual essence, and tapes (in the forms of
video and
audio) predominate over records in the democratic context, in contrast
to the
predominance of records (in the forms of singles and compact discs)
over tapes
in the bureaucratic context beneath, the context, so I shall argue,
more
germane to literature (fiction), with its wilful associations, than to
philosophy. Hence while some literature,
corresponding to LPs, is democratic, and some philosophy, corresponding
to
tape-recorder tapes, bureaucratic, most philosophy is democratic and
most
literature bureaucratic. The question
then arises in relation, firstly, to philosophy: which philosophy is
democratic
and which bureaucratic? And I believe
the question can be answered with regard to a democratic distinction,
on the
one hand, between (left-wing) academic philosophy, corresponding to the
outer
light of video tapes, and (right-wing) metaphysical philosophy,
corresponding
to the inner darkness of audio tapes, with a further distinction, on
the other
hand, between each of these and the bureaucratic essence of applied, or
practical, philosophy, corresponding to the inner darkness of
tape-recorder
tapes - the former options intellectual and the latter wilful. Which brings us to the same question in
relation to literature - namely which literature is democratic and
which
bureaucratic? And that, too, can be
answered by reference to a distinction between philosophic literature,
corresponding
to the outer darkness of LPs, on the one hand, and (left-wing)
dramatic, or
adventure, literature, corresponding to the outer darkness of singles,
and
(right-wing) poetic literature, corresponding to the inner light of
compact
discs, on the other hand, a hand rather more bureaucratic than
democratic on
account of the wilful essence of literature in relation, primarily, to
the
outer darkness and, most especially, the soft outer darkness of the
feminine
world. Thus while philosophy is
predominantly a democratic art form, it is bureaucratic in its applied
mould. Conversely, while literature is
predominantly a bureaucratic art form, it is democratic in its
philosophical
mould. The exception does not prove the
rule so much as negate it. Philosophic
literature, à
la Aldous Huxley, is
no less the democratic exception than practical philosophy, à la
John
Cowper Powys, the bureaucratic exception.
Yet while philosophic literature may arguably be morally
superior to
applied philosophy and even to dramatic literature, of which adventure
stories
should be regarded as the most representative category, it can only be
morally
inferior to poetic literature, since it is this which is contiguous
with poetry
and thus with that which transcends both literature and philosophy as
it
expands towards spiritual infinity.
Metaphysical philosophy, or antiphilosophy, may be 'the best of
a bad
job', on account of its preoccupation with intellectual or spiritual
matters,
but it does not and cannot lead anywhere, least of all to poetry, the
greatest
of the literary arts, which requires not a philosophical but a
fictional
precondition, the precondition of poetic literature in an aesthetic
intimation
of Truth, whose focus is the hard inner light of, for example,
psychedelic experience.
50. The
theocratic autocracy of cinema film; the autocratic autocracy of
portable
television; the democratic autocracy of standard television; the
bureaucratic
autocracy of portable radio; the autocratic bureaucracy of singles; the
democratic bureaucracy of standard radio; the bureaucratic bureaucracy
of tape
recorders and/or double-decker tapes; the theocratic bureaucracy of
compact-disc players; the bureaucratic theocracy of portable
compact-disc
players; the democratic theocracy of standard computers; the autocratic
theocracy of portable computers; the theocratic theocracy of computer
head-sets
(virtual reality). As against the
autocratic democracy of video recorders; the bureaucratic democracy of
record-players
and/or LPs; the democratic democracy of radio-cassette players; the
theocratic
democracy of portable cassette players.
Hence a devolution from alpha to the world, and an evolution
from the
world to omega, with the lunar purgatory (of the democratic options)
coming
in-between as a materialistic transcendentalism which exists in
isolation from
both alpha and omega, while constituting a sort of negative pole to the
world. Whereas the theocratic democracy
of personal cassette-players is an extreme right-wing dead-end, the
theocratic
bureaucracy of compact-disc players is contiguous with the bureaucratic
theocracy of personal compact-disc players, which extend the hard inner
light
towards the soft inner light (in the democratic theocracy) of standard
computers, and hence a Social
Transcendentalist equivalence which can only be transcended through the
autocratic theocracy and theocratic theocracy of a
Super-transcendentalist
equivalence, as germane to portable computers and computer head-sets.
51. Unlike
the proton autocracy of television and the electron theocracy of
computers, the
midi is a composite medium germane to the atomic bureaucracy of a
People's
democracy (so-called), and stands to television and computers as the
Virgin to
the Father and Holy Spirit, with the neutron democracy of
video-recorders,
record-players, and audio-recorders standing above it in the more
sharply-differentiated context of a bourgeois, or parliamentary,
democracy,
which has a proton (video-recorder), an atomic (record-player), and a
neutron
(cassette-recorder) bias, respectively, to each of its component parts,
the
totality of which resembles Christ, in that they correspond to the
'Three in
One' but do not have an electron-biased component, such as would
signify
contiguity with the electron theocracy of computers.
There is within this bourgeois democracy the
outer light of videos, the outer darkness of LPs, and the inner
darkness of
audio tapes, relative to soul, will, and intellect, but not the inner
light of
compact discs, relative to spirit, and consequently it pertains to the
purgatorial lunacy of an intellectual dead-end.
Only with the compact-disc aspect of the midi, germane to a
theocratic
bureaucracy, is it possible to identify an inner light, and thus
extrapolate the
possibility of evolutionary progress from bureaucracy to theocracy in
due
spiritual course, the path to eternity stretching beyond the parameters
of a
People's democracy towards those of a People's theocracy, such as
accords with
a Social Transcendentalist allegiance in deference to the Holy Spirit
alone.
52. Unlike
a bourgeois or parliamentary democracy, a People's democracy is made by
the
People, stems from the will of the People, and signifies a bureaucratic
mean
germane, in large measure, to the outer darkness. It
contrasts
absolutely with bourgeois
democracy, which is less worldly than purgatorial and therefore
germane, in
large measure, to the inner darkness of the intellect.
Furthermore, a People's democracy is less
sharply differentiated than a bourgeois democracy, since it is atomic
rather
than elemental in the neutron and/or proton sense.
But it has every right to pluralistic
divisions, even if they are less marked than those in the bourgeois
framework
(and may even, especially in the context emerging from Communist
autocracy, be
more factional than party political). In
the 1992 General Election in Britain, the Labour Party, the Liberal
Democrats,
and the Conservatives remained the principal parties of what is still
an
overwhelmingly bourgeois, or parliamentary, democracy, while the
Revolutionary
Communists (analogous to Yeltsinite autocratic bureaucracy), the
Greens, and
the Natural Law Party constituted the main 'democratic' alternative to
this
status quo, the alternative of a People's democracy which received only
a very
small number of votes relative to the total numbers cast.
Does this mean to say that a People's
democracy is impossible or unlikely to emerge in Britain?
Not necessarily, though the evidence of the
1992 General Election would suggest that each of the bureaucratic
parties,
whether left, centrist, or right, has a very long way to go before it
could
expect to garner enough votes to get elected.
But could and should a People's party get elected to a bourgeois
parliament? And I have to answer this
question negatively, by saying that the whole point of a People's
democracy is
to avoid any association, no matter how well-intentioned, with
parliamentarianism, with its allegiance to the reigning monarch. For People's democracy can only be
republican, since it signifies a wilful or bodily independence of both
soulful
(monarchic) and intellectual (parliamentary) control, and unless there
is such
an independence there can be no progression towards the spirit and thus
salvation (not from soul or intellect as such, the monarch or the
bourgeois
parliament, corresponding to the solar alpha and lunar purgatory
respectively),
but from the world ... of the wilful bureaucracy for the stellar omega
of the
spiritual theocracy. Thus unless Britain
becomes a republic - and it's hard to see how the bourgeois
parliamentarians,
sworn to allegiance of the monarchy, could possibly declare for a
republic -
there would seem to be very little prospect of a People's democracy,
based on
socialistic principles, democratically coming to pass in Britain in the
decades
ahead. The People, alas, will continue
to endure the parliamentary yoke of bourgeois democracy in which the
Labour
Party (or some derivative thereof), the Liberal Democrats, and the
Conservatives will be the principal, if not sole, contenders for
democratic
power. The inner darkness of a lunar
purgatory will prevail over the outer darkness of the world, and the world will continue to exist in an
inferior relationship not only to its intellectual master but to its
soulful
sovereign, the monarch, whose outer light will continue to shine upon
it and
blind it to higher possibilities - the possibilities, I need hardly
add, of the
inner light and its heavenly peace.
53. In
contrast to bourgeois democracy, Eastern Europe provides us with ample
testimony to the emergence of People's democracy in the wake of
Communist
autocracy, since Communism was overthrown by popular unrest and the
mass-movement of the People in general.
Hence a progression, since 1989, from the so-called (in name
only) People's
democracies of the Soviet East to the genuine People's democracies of
the
present, which are essentially bureaucratic and a testimony, it seems
to me, to
the development of bureaucratic socialism out of the ruins of
autocratic
socialism. Such socialism, although
necessarily market-orientated, should not be confounded with or
mistaken for
capitalism, as understood in the bourgeois West. It
is
the People, not the bosses, who are in
charge where this socialism is concerned, and it is for them to take
much of
the responsibility for managing and developing economic affairs that
was
formerly entrusted to the State. Only
from such socialism can there be a progression towards
transcendentalism, not
from capitalism, which, like democracy in the Western, or
parliamentary, sense,
pertains to a materialistic dead-end germane to the purgatorial lunacy
of the
inner darkness of an intellectual hegemony.
54. Better
to be a 'nobody' and someone than a 'somebody' and no-one.
Better the omega than the alpha!
55. It seems
to me that whereas, generally speaking, hardbacks are materialistic,
and hence
of a purgatorial lunacy commensurate with the inner darkness, softbacks
are
realistic, and hence of a worldly mundaneness commensurate with the
outer
darkness. Thus a distinction,
furthermore, between intellect and will, democracy and bureaucracy,
which has
the ring of a Protestant/Catholic, Parliamentary/Republican polarity. It would therefore be scant exaggeration to
say, in reverting to popular slang, that whereas hardbacks are for
'pricks',
softbacks are for 'cunts', allowing us to distinguish between 'hardback
pricks'
and 'softback cunts', as between bourgeoisie and proletariat. Each of which would be flanked, in this
naturalistic (as opposed to artificial) context, by 'picturebook
supercunts'
and 'magazine superpricks', as germane to autocratic and theocratic
extremes
within the overall alpha-stemming, and hence fundamentally centrifugal,
context
of bourgeois, or Western, civilization.
56. I
like to generalize the naturalistic context, for example, of books and
magazines as 'bourgeois', and the artificial context, for example, of
television and computers as 'proletarian', but, in point of fact, each
context,
as we have seen, is divisible in such fashion, so that the
hardback/paperback
dichotomy is no less one between bourgeoisie and proletariat than the,
for
example, record-player/midi dichotomy in the more evolved, and hence
artificial, context of contemporary culture, which is electronically
generated. Therefore if we are to
distinguish between
bourgeois and proletarian options in the 'naturalistic' context, we
shall have
to do the same with regard to the 'artificial' context, where, as just
noted,
we find a kind of democratic/bureaucratic polarity, for example,
between
record-players, not to mention video-recorders on the Left and
cassette-recorders on the Right, and midi systems, the former
effectively
bourgeois on account of their more sharply-differentiated constitutions
within
the framework of a lunar intellectuality which ranges from a soulful
contiguity
(with television) on the video Left to an intellectual puritanism on
the audio
Right, and the latter effectively proletarian on account of its more
composite
atomicity within the framework of a worldly mundaneness which ranges
from a
wilful purism on the singles Left to a spiritual contiguity (with
compact
floppies) on the CD Right, allowing for the wilful liberalism of radio
and the
intellectual liberalism of audio in between.
Contrasted to which, however, we shall find the autocratic
medium of
television on the one hand, and the theocratic medium of computers on
the
other, the former analogous to picturebooks and the latter to
magazines, proton
and electron extremes which flank the neutron lunacy of the democratic
brain
and the atomic mundaneness of the bureaucratic body, soul and spirit
flanking
intellect and will.
57. If
audio tapes/recorders correspond to a neutron mean, the former on the
level of
wavicles and the latter on that of particles, then it seems not
improbable that
video tapes/recorders correspond to a proton-biased neutron
intellectuality,
the former as wavicles and the latter as particles, while
records/record-players correspond to an atomic-biased neutron
intellectuality
within similar wavicle/particle terms, records/record-players more
Centrist
than Left or Right on account of their correlation with the outer
darkness in a
relatively wilful context in between the - relative to democracy -
outer light
of videos/video-recorders and the inner darkness of
audios/cassette-recorders,
the former relative to soul and the latter to intellect, Labour and
Conservative parallels flanking a Liberal middle ground.
How unlike the composite atomicity of the
midi-system beneath, which, having a relationship to spirit through the
inner
light of compact discs, is not closed to omega in an inner darkness
puritanism,
but has a contiguity with it that leads one to infer a logical
progression to
computers, and hence the soft, or essential, inner light of spiritual
transcendence! If audio
tapes/cassette-recorders are an
intellectual dead-end (and never more so than in the extreme right-wing
context
of personal cassette-players), then the compact-disc aspect of the midi
is a
spiritual beginning that leads, via the revolution of personal
compact-disc
players, to the higher spirituality of computer discs/computers, and
thus to
the transcendence of bureaucracy in the ultimate theocracy of the soft
inner
light, truly a salvation of the world by Heaven.
58. From
television Hell to computer Heaven via the midi world - a devolution
from
autocracy to bureaucracy, and an evolution from bureaucracy to
theocracy which
leaves the radio-cassette purgatory isolated in the democratic
intellectuality
of its materialistic limbo, out on a neutron limb which fights shy of
both
proton and electron extremes as it continues to dominate the mundane
atomicity
of the midi world from its lunar heights, scorning both solar and
stellar
alternatives but oblivious to the slow currents of evolution which work
against
it and must, one day, lead to its total eclipse ... as the world is
saved from
purgatory, and hence democracy, by the computer Heaven of an ascendant
theocracy.
59. Fusion
stands to jazz as rap to soul, punk to rock, and funk to pop - that is
to say
as a particle (secular) fall from a wavicle (religious) norm, which
smacks of
musical and ideological decadence. It is
as though, in fusion music, one were dealing not with the Holy Spirit
(jazz)
but with the Antispirit, in rap not with the Father (soul) but with the
Antifather, in punk not with Christ (rock) but with the Antichrist, and
in funk
not with the Blessed Virgin (pop) but with the Antivirgin.
Thus whereas jazz, soul, rock, and pop could
be described as correlating, in their various ways, with the divine,
fusion,
rap, punk, and funk could similarly be described as correlating with
the
diabolic, since the diabolic corresponds to the particle as opposed to
wavicle
aspect of the atom, whether in regard to protons (soul and rap),
neutrons (rock
and punk), atoms (pop and funk), or electrons (jazz and fusion), that
is to say
whether in regard to elemental naturalism, materialism, realism, or
idealism;
fire, water, earth, or air; which, instrumentally speaking, would
amount to a
distinction between drums, keyboards, guitars, and wind.
60i. Music
as the naturalistic art form (fire/emotion); sculpture as the realistic
art
form (earth/will); literature as the materialistic art form
(water/intellect);
art as the idealistic art form (light/awareness). Hence
music
as the art form of the Father;
sculpture as the art form of the Blessed Virgin; literature as the art
form of
the Son; art as the art form of the Holy Spirit. Subdividing
music
into soul, pop, rock, and
jazz, we shall find that soul is a naturalistic type of music
(fire/emotion);
pop a realistic type of music (earth/will); rock a materialistic type
of music
(water/intellect); and jazz an idealistic type of music (air/awareness). Hence one can speak of the naturalistic
naturalism of soul; the realistic naturalism of pop; the materialistic
naturalism of rock; and the idealistic naturalism of jazz. (Opera,
ballet,
symphonies, and concertos would constitute a 'Christian' parallel to
the
above-mentioned 'transcendental', or electronic, types of music.) Thus because music is the art form of the
Father, soul is the music which is most of the Father and could
therefore be
described as of the Father per
se;
pop is the music of the Father which could be described as the 'mother'
of the
Father; rock is the music of the Father which could be described as the
'son'
of the Father; jazz is the music which is least of the Father and could
therefore be described as the 'holy spirit' of the Father.
Hence a parallel with television as the
medium of the Father, television being subdivisible into conventional
broadcast
television; cable TV; teletext TV; and satellite TV; that is to say
conventional broadcast television as of the Father per se;
cable TV as
the 'mother' of the Father; teletext TV as the 'son' of the Father; and
satellite TV as the 'holy spirit' of the Father. Therefore
a
specific parallel, based on these
subdivisions, can be inferred to exist between soul and conventional
television; pop and cable TV; rock and teletext TV; and jazz and
satellite TV. I would contend that, both
television and
music being naturalistic phenomena, a correlation not only exists
between music
and television but that, in the modern world, music is most at home on
TV,
where it can be seen as well as heard, its emotional essence
corresponding to
the outer light ... of the medium in question. (As smoking is a
naturalistic
phenomenon in relation to, say, the realism of eating or the
materialism of
drinking, there is a like-correlation between smoking and television
and/or music,
and where the latter is concerned I would argue for a specific parallel
between
roll-ups [the naturalistic mode of smoking] and soul, cigarettes [the
realistic
mode of smoking] and pop, cigars [the materialistic mode of smoking]
and rock,
and pipes [the idealistic mode of smoking] and jazz, thereby contending
that
soul is equivalent to the roll-up mode of smoking, pop ... to the
cigarette
mode of smoking, rock ... to the cigar mode of smoking, and jazz ... to
the
pipe mode of smoking. If smoking is
undesirable from a spiritual standpoint, bearing in mind its autocratic
essence, then so is music and television, since neither the one nor the
other
can truly transcend the Father, the soulful alpha of the outer light,
and the
Father is ever an antithesis to the Holy Spirit. Uncivilized
in
music, one cannot be
supercivilized in art.)
ii. Having
dealt with music, let us now proceed to sculpture, the realistic art
form
(earth/will). Subdividing sculpture into
light sculptures, mobiles, kinetics, and holograms, we shall find that
light
sculptures are a naturalistic type of sculpture (fire/emotion); mobiles
a
realistic type of sculpture (earth/will); kinetics a materialistic type
of
sculpture (water/intellect); and holograms an idealistic type of
sculpture
(light/awareness). Hence one can speak
of the naturalistic realism of light sculptures; the realistic realism
of
mobiles; the materialistic realism of kinetics; and the idealistic
realism of
holograms. (Carvings, figure sculptures, busts, and relief sculptures
would
constitute a 'Christian' parallel to the above-mentioned
'transcendental', or
synthetic, types of sculpture.) Thus
because sculpture is the art form of the Mother, light sculptures are
the form
of sculpture which is least of the Mother and could therefore be
described as
the 'father' of the Mother; mobiles are the form of sculpture which is
most of
the Mother and could therefore be described as of the Mother per
se; kinetics are the form of sculpture
which could be described as the 'son' of the Mother; holograms are the
form of
sculpture which could be described as the 'holy spirit' of the Mother. Hence a parallel with radio as the medium of
the Mother, radio being subdivisible into conventional broadcast radio;
community radio; local radio; and walkie-talkie radio; that is to say,
conventional broadcast radio as the 'father' of the Mother; community
radio as
of the Mother per se; local radio as the 'son' of the Mother;
and
walkie-talkie radio as the 'holy spirit' of the Mother.
Therefore a specific parallel, based on these
subdivisions, can be inferred to exist between light sculptures and
conventional radio; mobiles and community radio; kinetics and local
radio; and
holograms and walkie-talkies. I would
contend that, both radio and sculpture being realistic phenomena, a
correlation
not only exists between radio and sculpture, but that sculpture is most
at
home, in the modern world, when discussed on radio, its wilful essence
corresponding to the outer darkness of the medium in question. (As eating is a realistic phenomenon in
relation to, say, the materialism of drinking or the idealism of
sniffing,
there is a like-correlation between eating and radio and/or sculpture,
and
where the latter is concerned I would argue for a specific parallel
between
breakfast [the naturalistic time/mode of eating] and light sculptures,
lunch
[the realistic time/mode of eating] and mobiles, tea [the materialistic
time/mode of eating] and kinetics, and supper [the idealistic time/mode
of
eating] and holograms, thereby contending that light sculptures are
equivalent
to breakfast, mobiles ... to lunch, kinetics ... to tea, and holograms
... to
supper. If excessive eating [gluttony] is
undesirable from a spiritual standpoint, bearing in mind its
bureaucratic
essence, then so is sculpture and radio, since neither the one nor the
other
can truly transcend the Mother, the wilful mundaneness of the outer
darkness,
and the Mother is ever distinct from the Holy Spirit.
Barbaric in sculpture, one cannot be
supercivilized in art.)
iii. We
have dealt, then, with sculpture. Let us
now proceed to literature, the materialistic art form (water/intellect). Subdividing literature into drama, fiction,
debate, and verse, we shall find that drama is a naturalistic kind of
literature (fire/emotion); fiction a realistic kind of literature
(earth/will);
debate a materialistic kind of literature (water/intellect); and verse
an
idealistic kind of literature (air/awareness).
Hence one can speak of the naturalistic materialism of drama;
the
realistic materialism of fiction; the materialistic materialism of
debate; and
the idealistic materialism of verse.
(Theatre, novels, philosophy, and poetry would constitute
'Christian'
parallels to the above-mentioned 'transcendental', or synthetic, types
of
literature more usually presented in conjunction with electronic media.) Thus because literature is the art form of
the Son, drama is the literature of the 'father' of the Son; fiction is
the
literature of the 'mother' of the Son; debate is the literature which
is most
of the Son and could therefore be described as of the Son per
se; verse is the literature which is
least of the Son and could therefore be described as the 'holy spirit'
of the
Son. Hence a parallel with cassettes as
the medium of the Son, cassettes being subdivisible into video
cassettes;
audiovisual cassettes; audio cassettes; and microcassettes; that is to
say
video cassettes as the 'father' of the Son; audiovisual cassettes as
the 'mother'
of the Son; audio cassettes as of the Son per se; and
microcassettes as
the 'holy spirit' of the Son. Therefore
a specific parallel, based on these subdivisions, can be inferred to
exist
between drama and video cassettes; fiction and audiovisual cassettes;
debate
and audio cassettes; and verse and microcassettes.
I would contend that, both cassettes and
literature being materialistic phenomena, a correlation not only exists
between
cassettes and literature, but that literature is most at home, in the
modern
world, on cassette, its intellectual essence corresponding to the inner
darkness of the medium in question. (As drinking is a materialistic
phenomenon
in relation to, say, the idealism of sniffing or the naturalism of
smoking,
there is a like-correlation between drinking and cassettes and/or
literature,
and where the latter is concerned I would argue for a specific parallel
between
glasses [the naturalistic mode of drinking] and drama; bottles [the
realistic
mode of drinking] and fiction; cans [the materialistic mode of
drinking] and
debate; and beakers [the idealistic mode of drinking] and verse,
thereby
contending that drama is equivalent to glasses, fiction ... to bottles,
debate
... to cans, and verse ... to beakers.
If excessive drinking is undesirable from a spiritual
standpoint,
bearing in mind its democratic essence, then so are literature and
cassettes,
since neither the one nor the other can truly transcend the Son, and
the Son is
ever distinct from the Holy Spirit.
Civilized in literature, one cannot be supercivilized in art.)
iv. We
have now dealt with literature. Let us
finally deal with art, the idealistic art form (light/awareness). Subdividing art into light
art,
pop art, photography, and computer
graphics, we shall find that light art is the naturalistic type of art
(fire/emotion); pop art the realistic type of art (earth/will);
photography the
materialistic type of art water/intellect); and graphics the idealistic
type of
art (light/awareness). Hence we can
speak of the naturalistic idealism of light art; the realistic idealism
of pop
art; the materialistic idealism of photography; and the idealistic
idealism of
graphics. (Stained glass, pottery, painting, and drawing would
constitute
'Christian' parallels to the above-mentioned 'transcendental', or
synthetic,
types of art.) Thus because art is the
art form of the Holy Spirit, light art is the art which is least of the
Holy
Spirit and could therefore be described as the 'father' of the Holy
Spirit; pop
art is the art of the 'mother' of the Holy Spirit; photography is the
art of
the 'son' of the Holy Spirit; and graphics is the art which is most of
the Holy
Spirit and could therefore be described as of the Holy Spirit per
se.
Hence a parallel with computers as the medium of the Holy
Spirit,
computers being subdivisible into games computers; personal computers;
word
processors; and microcomputers; that is to say games computers as the
'father'
of the Holy Spirit; personal computers as the 'mother' of the Holy
Spirit';
word processors as the 'son' of the Holy Spirit; and microcomputers as
of the
Holy Spirit per se.
Therefore a specific parallel, based on these subdivisions, can
be
inferred to exist between light art and games computers; pop art and
personal
computers; photography and word processors; and graphics and
microcomputers. I would contend that,
both computers and art being idealistic phenomena, a correlation not
only
exists between computers and art but that, in the modern world, art is
most at
home on computer, its spiritual essence corresponding to the inner
light of the
medium in question. (As sniffing is an
idealistic phenomenon in relation to, say, the naturalism of smoking or
the
realism of eating, there is a like-correlation between sniffing and
computers
and/or art, and where the latter is concerned I would argue for a
specific
parallel between smoke-basing [the naturalistic mode of
sniffing/snorting] and
light art; uncut-basing [the realistic mode of sniffing/snorting] and
pop art;
water-basing [the materialistic mode of sniffing/snorting] and
photography; and
free-basing [the idealistic mode of sniffing/snorting] and graphics,
contending
that light art is equivalent to smoke-basing, pop art ... to
uncut-basing,
photography ... to water-basing, and graphics ... to free-basing. If sniffing is desirable from a spiritual
standpoint, bearing in mind its theocratic essence, then so are
computers and
art, since both the one and the other pertain to the spiritual omega of
the
inner light, and the inner light and the Holy Spirit are forever One. Supercivilized in art, one has achieved
cultural salvation.)
61. To
distinguish between the 'uncivilized', the 'civilized', and the
'supercivilized' in relation to the Trinity (with the 'barbaric'
relating to
the Blessed Virgin underneath), but between the 'insane', the 'sane',
and the
'supersane' in relation to the Antitrinity (with the 'mad' relating to
the
Antivirgin beneath). Hence a
distinction, effectively, between wavicles and particles, the religious
and the
secular, gods and devils. For it seems
to me that whereas the Creator is uncivilized, Satan is insane; that
whereas
the Mother is barbaric, the Antimother is mad; that whereas the Son is
civilized, the Antichrist is sane; and that whereas the Holy Spirit is
supercivilized, the Antispirit is supersane.
62. Music
as the uncivilized art form; sculpture as the barbarous art form;
literature as
the civilized art form; art as the supercivilized art form. Conversely, antimusic as the insane art form;
antisculpture as the mad art form; antiliterature as the sane art form;
anti-art as the supersane art form.
Hence, to take a single example, in this case music, uncivilized
soul,
barbarous pop, civilized rock, supercivilized jazz.
And, in the case of antimusic, insane rap,
mad funk, sane punk, supersane fusion.
63. Whereas
fine art relates to the wavicle, or noumenal, quality of any given
element,
crude art relates to its particle, or phenomenal, quantity. Hence whereas fine art is heat, darkness,
coldness, or light, crude art is fire, earth, water, or air. This is effectively a religious/secular
distinction, and one might speak of the
heat (soulful) essence of fine music, but the fiery (emotional)
essence
of crude music (not to be confused with antimusic); of the dark
(wilful)
essence of fine sculpture, but the earthy (opaque) essence of crude
sculpture;
of the cold (intellectual) essence of fine literature, but the watery
(insipid)
essence of crude literature; of the light (spiritual) essence of fine
art, but
the airy (mystical) essence of crude art.
Fine art and crude art differ from anti-art (both fine and
crude) as the
positive from the negative, i.e. pride from humiliation on the noumenal
plane,
and strength from weakness on the phenomenal plane.
64i. Joy
stands to inner light as truth to inner air.
For joy is inner light no less than truth is inner air. In fact, joy is the inner light of airy
truth.
ii. Pride
stands to inner heat as strength to
inner fire. For pride is inner heat no
less than strength is inner fire. In
fact, pride is the inner heat of fiery strength.
iii. Love stands
to inner coldness as goodness to
inner water. For love is inner coldness
no less than goodness is inner water. In
fact, love is the inner coldness of watery goodness.
iv. Pleasure
stands to inner darkness as beauty to
inner earth. For pleasure is inner
darkness no less than beauty is inner earth.
In fact, pleasure is the inner darkness of earthy beauty.
65i. Conversely,
sadness stands to outer light as illusion to outer air.
For sadness is outer light no less than
illusion is outer air. In fact, sadness
is the outer light of airy illusion.
ii. Humiliation
stands
to outer heat as weakness
to outer fire. For humiliation is outer
heat no less than weakness is outer fire.
In fact, humiliation is the outer heat of fiery weakness.
iii. Hate stands
to outer coldness as evil to outer
water. For hate is outer coldness no
less than evil is outer water. In fact,
hate is the outer coldness of watery evil.
iv. Pain stands
to outer darkness as ugliness to
outer earth. For pain is outer darkness
no less than ugliness is outer earth. In
fact, pain is the outer darkness of earthy ugliness.
66i. As
light proceeds from outer to inner, alpha to omega, it changes from
sadness and
illusion to joy and truth.
ii. As heat
proceeds from outer to inner, alpha to
omega, it changes from humiliation and weakness to pride and strength.
iii. As coldness
proceeds from outer to inner, alpha
to omega, it changes from hate and evil to love and goodness.
iv. As darkness
proceeds from outer to inner, alpha
to omega, it changes from pain and ugliness to pleasure and beauty.
67. The
'outer' devolves from a negative alpha, and the 'inner' evolves towards
a
positive omega. There is alpha and omega
of both the world and purgatory no less than of both Hell and Heaven,
albeit on
relative rather than absolute terms.
Both fine (noumenal) and crude (phenomenal) art deal with the
inner, or
positive. Both fine and crude anti-art
deal with the outer, or negative. Hence
whereas art is evolutionary, anti-art is devolutionary.
Art aims to depict the omega, anti-art to
reflect the alpha. The art form most
germane to any given elemental spectrum will best depict or reflect the
alpha
or omega of that spectrum.
68i. Light
and air, the noumenal and phenomenal of the idealistic spectrum, are
scientific, or factual terms which acquire a cultural standing when
transmuted
into sadness and illusion in regard to the alpha ... and joy and truth
in
regard to the omega, thereby passing from the realm of science to the
realm of
religion, where they exist in divine polarity.
ii. Likewise,
heat
and fire, the noumenal and
phenomenal of the naturalistic spectrum, are scientific, or factual
terms which
acquire a cultural standing when transmuted into humiliation and
weakness in
regard to the alpha ... and pride and strength in regard to the omega,
thereby
passing from the realm of science to the realm of religion, where they
exist in
diabolic polarity.
iii. Similarly,
coldness and water, the noumenal and
phenomenal of the materialistic spectrum, are scientific, or factual
terms
which acquire a cultural standing when transmuted into hate and evil in
regard
to the alpha ... and love and goodness in regard to the omega, thereby
passing
from the realm of science to the realm of religion, where they exist in
purgatorial polarity.
iv. Finally,
darkness and earth, the noumenal and
phenomenal of the realistic spectrum, are scientific, or factual terms
which
acquire a cultural standing when transmuted into pain and ugliness in
regard to
the alpha ... and pleasure and beauty in regard to the omega, thereby
passing
from the realm of science to the realm of religion, where they exist in
worldly
polarity, noumenal to noumenal and phenomenal to phenomenal in a
fine/crude
distinction which is devolutionary in the case of anti-art and
evolutionary in
the case of art.
69. Yet
the anti-art/art dichotomy is only one way of regarding the matter -
namely,
from a cultural point-of-view. For where
the scientific factuality is concerned, we have a like-dichotomy
between
science and antiscience, i.e. the devolutionary negativity and the
evolutionary
positivity, with a like-fine/crude distinction between, for example,
light and
air in regard to the idealistic spectrum, outer light and air relative
to
science, but inner light and air relative to antiscience.
Hence whereas science and anti-art are
philistine-hand-in-cultural-glove, antiscience and art are likewise
philistine-hand-in-cultural-glove,
the secular engaged in mortal combat with itself no less than the
religious, if
rather more in terms of fact and fiction than of illusion and truth. Yet while science can only grow weaker under
the assaults of antiscience, art can only grow stronger as it pulls
away from
anti-art and thus advances towards its omega goal.
The ultimate victory for art is not the
defeat of science by antiscience, but the subordination of antiscience
to
itself, as it strives to serve the religious ends of the cultural
advance.
70. From
the golden outer light of alpha divinity to the silver inner light of
omega
divinity - a centrifugal to centripetal spectrum of divine light. Likewise, from the red outer flame of alpha
diabolism to the blue inner flame of omega diabolism - a centrifugal to
centripetal spectrum of diabolic flame.
71. No
less than science is the means of illustrating natural law, art is the
means of
illustrating supernatural religion. For
law and religion are no less antithetical than science and art or, for
that matter,
nature and culture. In fact, science
mediates between nature and natural law no less than art mediates
between
culture and supernatural religion. For
nature is the embodiment of natural law, whereas culture is the essence
of
supernatural religion. Science may
illustrate natural law, but it does not stem from it.
Similarly, art may illustrate supernatural
religion but it does not lead to it.
Without natural laws to illustrate, science is as meaningless as
art
would be when bereft of supernatural religion.
72. Communism
is pseudo-atomic ... to the extent that it approaches People's
so-called
democracy on a dictatorial (proton) basis.
Only Socialism, or People's democracy, can be genuinely atomic,
since it
reflects a bureaucratic will, as germane to the bodily masses. Such a democracy, in reality a People's
bureaucracy, stands to Communism as the world to Hell, or the Blessed
Virgin to
the Father, and is thus completely distinct from the bourgeois
democracy of a
neutron parliament, which stands above it, albeit in terms of a lunar
blind
alley, as Christ to the Virgin, or purgatory to the world.
But People's democracy has this advantage
over parliamentary democracy: its atomicity embraces an
electron-particle right
wing which, corresponding to the hard inner light, is contiguous with
the
electron-wavicle essence of Social Transcendentalism, and hence with the soft inner light of a theocratic
salvation. Devolving from Communism
(Socialist Fundamentalism) to Socialism, 'the living' evolve from
Socialism to
Cent(e)rism (Social Transcendentalism), while 'the dead' remain out on
a
Capitalist limb(o) from which there is no escape. For
the
distinction between 'the living' and
'the dead' in this respect is indeed equivalent to a devolution from
solar
flame to planetary fire and/or an evolution from planetary fire to
stellar
light on the one hand, and a stasis in lunar darkness on the other
hand, 'the
living' divisible between naturalism, realism, and idealism, while 'the
dead'
remain imprisoned within materialism, the purgatorial materialism of a
neutron
limbo which fights shy of the diabolic naturalism of the proton Hell,
the
planetary realism of the atomic world, and the divine idealism of the
electron
Heaven in its concern with capitalist self-preservation, the embalmed
preservation of the living dead.
73. An
unlikely though plausible parallel to be found between Bunyan (The
Pilgrim's
Progress) and Spengler (The
Decline of the West) in regard to (a) Vanity Fair/Historyless Chaos;
(b) the
Slough of Despond/Culture; (c) the Delectable Mountains/Civilization;
and (d)
the Celestial City/Second Religiousness - a sort of dual parallel,
after all,
to the (naturalistic) Father, the (realistic) Mother, the
(materialistic) Son,
and the (idealistic) Holy Spirit, viz. fire, earth, water, and air.
74i. The
Father stands to Hell as fire to heat; the Mother stands to the world
as earth
to darkness; the Son stands to purgatory as water to coldness; and the
Holy
Spirit stands to Heaven as air to light.
Hence a phenomenal quantity to a noumenal quality, concrete
particles to
abstract wavicles.
ii. Thus
the Father stands to Hell as strength to
pride; the Mother stands to the world as beauty to pleasure; the Son
stands to
purgatory as goodness to love; and the Holy Spirit stands to Heaven as
truth to
joy.
iii. But the
Antifather (Satan) stands to Antihell
as weakness to humiliation; the Antimother stands to the antiworld as
ugliness
to pain; the Antison (Antichrist) stands to antipurgatory as evil to
hate; and
the Antispirit stands to Antiheaven as illusion to woe.
iv. The
'antigods' and 'antirealms' are as alpha to
the omega positions of the gods and realms.
Negative and positive, minus and plus, centrifugal and
centripetal,
immoral and moral.
75i. Soul
(pride) and antisoul (humiliation); spirit (joy) and antispirit (woe);
intellect (love) and anti-intellect (hate); will (pleasure) and
antiwill
(pain).
ii. But
naturalism (strength) and antinaturalism
(weakness); idealism (truth) and anti-idealism (illusion); materialism
(goodness) and antimaterialism (evil); realism (beauty) and antirealism
(ugliness).
iii. Hence
naturalism stands to soul as strength to
pride, whereas antinaturalism stands to antisoul as weakness to
humiliation; idealism
stands to spirit as truth to joy, whereas anti-idealism stands to
antispirit as
illusion to woe; materialism stands to intellect as goodness to love,
whereas
antimaterialism stands to anti-intellect as evil to hate; realism
stands to
will as beauty to pleasure, whereas antirealism stands to antiwill as
ugliness
to pain.
iv. Thus a
distinction between phenomenal
quantities (particles) and noumenal qualities (wavicles), with alpha
and omega
oppositions between the 'anti' and 'pro' manifestations thereof.
76. Formerly I would have thought along the
following diagrammatic
lines:-
COMMUNISM
CAPITALISM-------------CENTRISM
(Extreme Left) (Right)
(Extreme Right)
*
|
*
*
| *
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* | *
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(Left)
Now
I
think as follows:-
COMMUNISM CAPITALISM CENTRISM
(Extreme
Left) (Right) (Extreme Right)
*
| *
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(Left)
a
diagram
which would suggest that Capitalism
does not lead to Centrism but remains isolated in its lunar limbo,
while
Socialism leads to Centrism ... as a matter of progressive course. Clearly, to the extent that one uses
Left/Right distinctions, it is apparent that 'Left' is bureaucratic,
and hence
worldly, whereas 'Right' is democratic, and hence purgatorial. Similarly, it is just as apparent that
'Extreme Left' is autocratic, and hence diabolic, whereas 'Extreme
Right' is
theocratic, and hence divine. Regarding
the elements in such terms would suggest that whereas fire was Extreme
Left and
earth Left, water was Right and air Extreme Right, or that whereas
naturalism
was Extreme Left and realism Left, materialism was Right and idealism
Extreme
Right. An idealist is therefore,
ipso
facto, an extreme right-wing type of person, in complete
contrast to a naturalist, who is extreme left wing.
Likewise, a realist is inherently a left-wing
type of person, in contrast to a materialist, who is right wing. The Father is Extreme Left (superstar), but
the Mother is Left (star). The Son is
Right (cross), but the Holy Spirit is Extreme Right (supercross). Therefore Hell is Extreme Left, in complete
contrast to Heaven as Extreme Right. The
world is Left in contrast to purgatory as Right. Thus
whereas
the solar is Extreme Left and
the planetary (planar) Left, the lunar is Right and the stellar Extreme
Right. Heat is Extreme Left, but
darkness Left. Coldness is Right, but
light Extreme Right. For God, who is
Extreme Right, the Devil is Extreme Left.
For the Antidevil (Christ), who is Right, the Antigod (Mother)
is
Left. Indeed, Christ is equivalent to
the Antidevil in contrast to the Father, while the Mother is equivalent
to the
Antigod in contrast to the Holy Spirit.
Christ is coldness vis-à-vis heat.
The Mother is darkness vis-à-vis light.
That is why, from a divine standpoint, the world must be
overcome; for
the world is commensurate with the Mother (nature), and hence the
darkness, and
the darkness must be eliminated before the light can prevail. For the Divine not to see itself in terms of
Extreme
Right would be a moral failing of the most paradoxical and illogical
kind! Everything must end on the Extreme
Right, for
that is salvation.
77i. The
use of terms like air/light to describe the Divine is an extreme
left-wing
tendency; the use of terms like idealism/wit to describe the Divine is
a
left-wing tendency; the use of words like truth/joy to describe the
Divine is a
right-wing tendency; and the use of words like the Holy Ghost/Heaven to
describe the Divine is an extreme right-wing tendency.
Thus from the alpha of air/light usage to the
omega of Holy Spirit/Heaven usage via the mundane and lunar usages of
idealism/wit and truth/joy respectively.
ii. Similarly,
the
use of terms like fire/heat to
describe the Diabolic is an extreme left-wing tendency; the use of
terms like
naturalism/soul to describe the Diabolic is a left-wing tendency; the
use of
terms like strength/pride to describe the Diabolic is a right-wing
tendency;
and the use of terms like Father/Hell to describe the Diabolic is an
extreme
right-wing tendency. Thus from the alpha of fire/heat usage to the
omega of
Father/Hell usage via the mundane and lunar usages of naturalism/soul
and
strength/pride respectively.
iii. Likewise,
the use of terms like earth/darkness
to describe the worldly is an extreme left-wing tendency; the use of
terms like
realism/will to describe the worldly is a left-wing tendency; the use
of terms
like beauty/pleasure to describe the worldly is a right-wing tendency;
and the
use of terms like the Mother/the World to describe the worldly is an
extreme
right-wing tendency. Thus from the alpha
of earth/darkness usage to the omega of mother/world usage via the
mundane and
lunar usages of realism/will and beauty/pleasure respectively.
iv. Finally, the
use of terms like water/coldness
to describe the purgatorial is an extreme left-wing tendency; the use
of terms
like materialism/intellect to describe the purgatorial is a left-wing
tendency;
the use of terms like goodness/love to describe the purgatorial is a
right-wing
tendency; and the use of terms like the Son/Purgatory to describe the
purgatorial is an extreme right-wing tendency.
Thus from the alpha of water/coldness usage to the omega of
son/purgatory usage via the mundane and lunar usages of
materialism/intellect
and goodness/love respectively.
78i. Being
uncivilized/insane corresponds to the Extreme Left; being barbarous/mad
corresponds to the Left; being civilized/sane corresponds to the Right;
being
supercivilized/supersane corresponds to the Extreme Right.
ii. Hence
whereas the use of extreme left-wing
terms like fire/heat, earth/darkness, water/coldness, and air/light
corresponds
to the uncivilized/insane, the use of left-wing terms like
naturalism/soul,
realism/will, materialism/intellect, and idealism/wit corresponds to
the
barbarous/mad.
iii. Now whereas
the use of right-wing terms like
strength/pride, beauty/pleasure, goodness/love, and truth/joy
corresponds to
the civilized/sane, the use of extreme right-wing terms like the
Father/Hell,
the Mother/the World, the Son/Purgatory, and the Holy Ghost/Heaven
corresponds
to the supercivilized/supersane.
iv. Religion gets
the better of science no less
than politics the better of economics.
For whereas religion is supercivilized/supersane, science is
uncivilized/insane. And whereas politics
is civilized/sane, economics is barbarous/mad.
79. How
one looks at life, that is to say, whether from a predominantly alpha,
mundane,
lunar, or an omega viewpoint, will determine one's choice of
terminology. Hence while the
alpha-stemming and extreme
left-wing type of person will prefer words like fire, earth, water, and
air,
not to mention their noumenal concomitants, the omega-oriented and
extreme
right-wing type of person will prefer to use words like Father, Mother,
Son,
and Holy Ghost, together with their
noumenal
concomitants. Similarly, while the
mundane and left-wing type of person will prefer words like naturalism,
realism, materialism and idealism, together with their noumenal
concomitants,
the lunar and right-wing type of person will favour words like
strength,
beauty, goodness, and truth, together with their
noumenal concomitants. For
while the extreme left-wing type of person (diabolic) is governed by
soul, the
extreme right-wing type of person (divine) will be inspired by spirit. Hence a scientific/religious antithesis. Likewise, while the left-wing type of person
(mundane) is governed by bodily will, the right-wing type of person
(lunar)
will be inspired by intellect. Hence an
economic/political antithesis. So a
fundamentalist/transcendentalist antithesis between the scientific and
the
religious finds its phenomenal parallel in the mundane/lunar antithesis
between
the economic and the political. Whereas
the fundamentalist person will reduce everything to science, the
transcendentalist
person will strive to elevate everything to religion.
And whereas the mundane person will reduce
everything to economics, the lunar person will strive to elevate
everything to
politics. Thus whereas fundamentalist
persons will speak of the alpha, say, in terms of fire/heat,
transcendentalist
persons will speak of it in terms of the Father/Hell.
And whereas mundane persons will speak of the
alpha in terms of naturalism/soul, lunar persons will speak of it in
terms of
strength/pride. Hence a struggle between
elemental supernature and transcendental culture on the one hand, with
a
like-struggle between mundane nature and lunar civilization on the
other hand -
supernature corresponding to science and culture to religion; nature
corresponding to economics and civilization to politics.
What Spengler calls 'Historyless Chaos', I
would call Supernature. And what he
calls 'Culture', I would call Nature.
What Spengler calls 'Civilization', I would also call
Civilization. But what he calls 'Second
Religiousness', I
would call Culture. Hence from the
superstar of scientific Supernature to the star of economic Nature, and
from
the cross of political Civilization to the supercross of religious
Culture. Yet, for me, the cross of
political
Civilization is a lunar blind alley corresponding to the inner
conceptual. It does not lead to the
supercross of
religious Culture, and thus to the inner perceptual.
Culture stems not from Civilization but from
Nature, and thus it is from the star of economic Nature, or necessity,
that the
supercross of religious Culture will stem, to blossom into the soft
inner light
of the Holy Spirit.
80i. From
a civilized standpoint Nature is barbarous, while from a natural
standpoint
Civilization is ... unnatural. From a
supernatural standpoint Nature is mundane, while from a natural
standpoint
Supernature is fundamentalist. From a
cultural standpoint Nature is sinful, while from a natural standpoint
Culture
is transcendental. Nature is only
natural from the standpoint of Nature, not from the standpoints of
Supernature
(the Father), Civilization (the Son), or Culture (the Holy Spirit).
ii. Likewise
Civilization
is only civilized from
the standpoint of Civilization. From the
standpoints of Supernature, Nature, and Culture it is anti-natural,
unnatural,
and artificial respectively.
iii. Similarly,
Supernature is only supernatural in
relation to itself. For in relation to
Nature, Civilization, and Culture it is fundamentalist, uncivilized,
and occult
respectively.
iv. Finally,
Culture is only cultural in relation
to itself. In relation to Supernature,
Nature, and Civilization it is mystical, transcendental, and
supercivilized
respectively.
81i. Hence
while Nature is barbarous from the standpoint of Civilization, it is
sinful
from the standpoint of Culture. From the
standpoint of Supernature, by contrast, it is simply mundane.
ii. Hence
while Culture is mystical from the
standpoint of Supernature, it is supercivilized from the standpoint of
Civilization. From the standpoint of
Nature,
by contrast, it is simply transcendental.
iii. Hence while
Civilization is anti-natural from
the standpoint of Supernature, it is unnatural from the standpoint of
Nature. From the standpoint of Culture,
by contrast, it is simply artificial.
iv. Hence while
Supernature is occult from the
standpoint of Culture, it is fundamentalist from the standpoint of
Nature. From the standpoint of
Civilization, by
contrast, it is simply uncivilized.
82. Let
us speak, from a cultural standpoint, of the Father as autocratic, the
Mother
as bureaucratic, the Son as democratic, and the Holy Spirit as alone
theocratic. Let us also admit to the
fact that whilst autocracy is upper class and bureaucracy lower class,
democracy is middle class and theocracy classless.
Hence, whereas the Father is upper class and
the Mother lower class, the Son is middle class and the Holy Spirit
classless. Thus whilst a class-bound
society is rooted in the autocratic, viz. the Father, a classless
society will
be centred in the theocratic, viz. the Holy Spirit.
Autocracy is class-bound, but theocracy
classless. Freedom from class is only
possible on the basis of theocratic allegiance, and such an allegiance
is necessarily
to the Holy Spirit, not to the Father, the Mother, or to the Son. Hence one cannot be free from class unless one
is bound to the Holy Spirit in theocratic allegiance.
Those who are bound to the Father will simply
be upper class. Those who are bound to
the Mother will simply be lower class.
And those who are bound to the Son will simply be middle class. Broadly speaking, the majority of Catholics
are lower class, while the majority of Protestants are middle class. In fact, it could be argued that whereas
Catholicism is a lower-class religion, Protestantism, by contrast, is a
middle-class religion. Thus while
Catholicism is a Christianity of the People, Protestantism, its
hereditary
opponent, is a Christianity of the bourgeoisie.
For proletarian Christianity is rooted in the Mother, whereas
bourgeois
Christianity is centred in the Son - a distinction between the will and
the
intellect, or the world and purgatory.
And yet while Catholicism is rooted in the Mother, and hence in
lower-class affiliation, it embraces an aspiration for the Holy Spirit
which
lifts it towards the classless in hope of the Resurrection and
consequent
salvation from the world, i.e. working-class affiliation and
enslavement under
the twin yokes of autocratic and democratic exploitation, yokes
originally
placed upon the lower class by both the upper and middle classes,
though
particularly, in this day and age, the latter, who are the class, par
excellence, of Protestant Christianity,
and hence capitalism.
83. For
the working class to become classless, all that is necessary is for
them to
have the opportunity of voting for religious sovereignty through the
Second
Coming, and thereby enter the 'Kingdom of Heaven' ... of the Social
Transcendentalist Centre, wherein theocratic allegiance will 'come
clean' on
the most unequivocally transcendental terms, terms which signify
complete
identification with the Holy Spirit, and hence the inner light. For whereas the working class are affiliated
to the outer darkness ... of phenomenal conceptions, the classless are
affiliated
to the inner light of noumenal perceptions, which is the condition of
Heaven.
84. From
the beauty of phenomenal outer conceptions to the truth of noumenal
inner
perceptions, from the pleasure of the outer darkness to the joy of the
inner
light; from the Blessed Virgin to the Holy Spirit, from working-class
bureaucracy to classless theocracy; from sculpture to art, earth to
air; from
the midi to the computer, from will to spirit.
But, conversely, from the goodness of phenomenal inner
conceptions to
the strength of noumenal outer perceptions, from the love of the inner
darkness
to the pride of the outer light; from the Son to the Father, from
middle-class
democracy to upper-class autocracy; from literature to music, water to
fire; from
the radio-cassette player to the television, from intellect to soul. Thus, in the one case, an evolutionary
salvation, but, in the other case, a devolutionary damnation. The respective fates, one feels, of Catholics
and Protestants in Ireland and elsewhere.
Nature on the way up, civilization on the
way down. Nature
to
shine in the
culture of spiritual salvation. Civilization to burn in the supernature of soulful
damnation. An omega Heaven and an
alpha Hell following
the nuclear split between atoms and neutrons, as atoms climb towards
electron
freedom while neutrons descend towards proton destruction, eternal life
from
worldly life and eternal death from purgatorial death, a life in the
spirit and
a death in the soul.
85. In
relation to modern music, soul is upper class, pop lower class, rock
middle
class, and jazz classless. Hence one
could speak of the upper-class nature of percussion-oriented music, the
lower-class nature of guitar-oriented music, the middle-class nature of
keyboards-oriented music, and the classless nature of wind-oriented
music. Drum-biased soul, guitar-biased
pop,
keyboards-biased rock, and sax-biased jazz.
More specifically, one should distinguish between soulful
rhythms and
spiritual pitch at the alpha/omega extremes of soul and jazz
respectively, but
between wilful harmonies and intellectual melodies at the mundane/lunar
extremes of pop and rock respectively.
For rhythm is alpha no less than pitch is omega, the former
being
autocratic and the latter theocratic, Hell and Heaven of a musical
polarity
which can be characterized in terms of slowness and speed, the
respective
qualities of rhythm and pitch. Likewise,
harmony is mundane (planar) no less than melody is lunar, the former
being bureaucratic
and the latter democratic, world and limbo of a musical polarity which
can be
characterized in terms of softness and loudness, the respective
qualities of
harmony and melody. Hence whereas
upper-class music is primarily slow, classless music is primarily quick
- the
fundamental distinction, I shall argue, between soul and jazz. Now whereas working-class music is primarily
soft, middle-class music is primarily loud - the fundamental
distinction, I
shall argue, between pop and rock. Thus
while the musical hell of upper-class soul, rooted in rhythm, burns
with a slow
beat, the musical heaven of classless jazz, centred in pitch, shines
with a
quick run. And while the musical
mundaneness of working-class pop, rooted in harmony, moves with a soft
chord,
the musical lunacy of middle-class rock, centred in melody, grooves
with a loud
riff. Rock that is slow stands closer to
soul, rock that is soft stands closer to pop, rock that is fast stands
closer
to jazz. But the principal quality of
rock is neither slowness and softness nor speed, but loudness, the
loudness of
a lunar limbo especially germane to a capitalist materialism and
therefore
congenial to Protestant civilization. If
fire is slow and light quick, then earth is quiet and water loud. Fire is the element of rhythm no less than
light
is the element of pitch. Earth (soil) is
the element of harmony no less than water is the element of melody. Rhythm is the essence of soul no less than
pitch is the essence of jazz. Harmony is
the essence of pop no less than melody is the essence of rock. Soul is slow but jazz quick.
Pop is soft but rock loud. Slowness
is no less the musical enemy of jazz
than loudness is the musical enemy of pop.
Only softness leads to speed, as from the working-class
bureaucracy of
pop to the classless theocracy of jazz, from guitar harmony to wind
pitch. For softness is of the Blessed
Virgin, no
less than speed is of the Holy Spirit, and from softness to speed we
have a
Social Transcendentalist progression commensurate with the salvation of
the
People from worldly pop to heavenly jazz.
If the People are to be saved to jazz, then the bourgeoisie can
only be
damned to soul. For rock is doomed to
soulful damnation no less than pop is destined for spiritual salvation.
86i. Blues
stands to jazz as the Antispirit to the Holy Spirit, which is to say,
as
electron particles to wavicles, woe to joy.
ii. Rhythm
'n' blues stands to soul as the
Antifather to the Father, which is to say, as proton particles to
wavicles,
humiliation to pride.
iii. Punk stands
to rock as the Antichrist to
Christ, which is to say, as neutron particles to wavicles, evil to good.
iv. Funk stands
to pop as the Antimother to the
Mother, which is to say, as atomic particles to wavicles, ugliness to
pleasure. Hence a sort of
negative/positive distinction between particles and wavicles, which is
approximately commensurate with a State/Church dichotomy.
87. In
regard to religion, soul is the music of upper-class Fundamentalism;
pop the
music of working-class Christianity (Catholicism); rock the music of
middle-class Christianity (Protestantism); and jazz the music of
classless
Transcendentalism. In regard to
politics, rhythm 'n' blues is the music of upper-class Communism
(Bolshevism);
funk the music of working-class Republicanism; punk the music of
middle-class
Liberalism; and blues the music of classless Fascism.
Hence a political/religious antithesis
between Communism and Fundamentalism; Republicanism and Catholicism;
Liberalism
and Protestantism; and Fascism and Transcendentalism.
From a Fundamentalist standpoint, Communism
is morally undesirable; from a Catholic standpoint, Republicanism is
morally
undesirable; from a Protestant standpoint, Liberalism is morally
undesirable;
and from a Transcendentalist standpoint, Fascism is morally undesirable. Hence Communism as a fall from Fundamentalism
(as Lenin from Marx), no less than rhythm 'n' blues from soul;
Republicanism as
a fall from Catholicism, no less than funk from pop; Liberalism as a
fall from
Protestantism, no less than punk from rock; and Fascism as a fall from
Transcendentalism (as Hitler from Nietzsche), no less than blues from
jazz. Social Transcendentalism could
musically be described as a combination of funk and jazz, i.e. a sort
of
funk-jazz, with a compromise between guitars and wind.
Economically speaking, Communism is state
socialist, Republicanism socialist, Liberalism capitalist, and Fascism
state
capitalist. Economics stands to politics
as art to religion. For economics is the
mother of politics, no less than art the father of religion. Put conversely, one could say that politics
is the son of economics, no less than religion the daughter of art. Economics precedes politics, art precedes
religion. Without economics, no
politics. Without art, no religion.
SOUL ROCK
JAZZ
(proton w.) (neutron w.) (electron w.)
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
POP
(atomic
w.)
R’N’B
PUNK
BLUES
(proton p.) (neutron
p.) (electron
p.)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
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*
*
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* | *
* |
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* | *
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*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
FUNK
(atomic
p.)
88. The
first of the above diagrams illustrates the wavicle (w.) and therefore
essentially religious nature of soul, pop, rock, and jazz.
The second of the above diagrams illustrates
the particle (p.) and therefore fundamentally secular nature of rhythm
'n'
blues, funk, punk, and blues. The former
kinds of music are all in omega positions on their respective spectra,
while
the latter kinds of music are in alpha positions there.
For the secular is alpha in relation to the
religious, the State standing to the Church as alpha to omega. Which is equivalent to saying particles to
wavicles, negativity to positivity, centrifugal to centripetal, and
this
whether the State/Church dichotomy has reference to the divine spectrum
(air),
the diabolic spectrum (fire), the purgatorial spectrum (water), or the
worldly
spectrum (earth), viz. electrons, protons, neutrons, or atoms. Hence the Antispirit/Holy Spirit dichotomy
between blues and jazz which corresponds, on a State/Church basis, to
Fascism
and Transcendentalism. Hence the
Antifather/Father dichotomy between rhythm 'n' blues and soul which
likewise
corresponds, on a State/Church basis, to Communism and Fundamentalism. Hence the Antichrist/Christ dichotomy between
punk and rock which corresponds, on a State/Church basis, to Liberalism
and
Protestantism. And hence the
Antimother/Mother dichotomy between funk and pop which likewise
corresponds, on
a State/Church basis, to Republicanism and Catholicism.
89i. When
the State is theocratic it corresponds to an electron-particle
equivalence, and
is therefore of the Antispirit (Fascism).
ii. When
the State is autocratic it corresponds to
a proton-particle equivalence, and is therefore of the Antifather
(Communism).
iii. When the
State is democratic it corresponds to
a neutron-particle equivalence, and is therefore of the Antichrist
(Liberalism).
iv. When the
State is bureaucratic it corresponds
to an atomic-particle equivalence, and is therefore of the Antimother
(Republicanism). Hence an elemental
devolution, one might argue, from Fascism to Republicanism via
Communism and
Liberalism (Parliamentarianism).
90i. Conversely,
when the Church is bureaucratic it corresponds to an atomic-wavicle
equivalence, and is therefore of the Mother (Catholicism).
ii. When
the Church is democratic it corresponds
to a neutron-wavicle equivalence, and is therefore of the Son
(Protestantism).
iii. When the
Church is autocratic it corresponds to
a proton-wavicle equivalence, and is therefore of the Father
(Fundamentalism).
iv. When the
Church is theocratic it corresponds to
an electron-wavicle equivalence, and is therefore of the Holy Spirit
(Transcendentalism). Hence an elemental
evolution, as it were, from Catholicism to Transcendentalism via
Protestantism
and Fundamentalism.
91i. In a
republic, which is a lower-class manifestation of the State, the People
are
represented, whereas in a parliamentary democracy, which is a
middle-class
manifestation of the State, they are governed.
ii. Hence
wherever the People have triumphed (and
'the meek' accordingly inherited that part of the earth upon which they
live), representative
democracy is the order of the day, in contrast to the governmental
democracy
which is the hallmark of Liberalism and of a people under the
parliamentary, or
bourgeois, thumb.
iii. In a
kingdom, which is an upper-class
manifestation of the State, the People are ruled, whereas in a centre,
which is
a classless manifestation of the State or, rather, that which
transcends the
State (in and through the Centre, as advocated by me), the People are
led.
iv. Hence
wherever the upper-class are in power,
authoritarian autocracy is the order of the day, in contrast to the
social
theocracy which is the hallmark of the classless Centre, the 'State of
the Holy
Spirit'. (In a sense, the Third Reich could be described as a 'State of
the
Holy Spirit', insofar as we perceive a connection between the State in
question
and the 'Third Person' of the Trinity.)
92i. In a
capitalist state, or parliamentary democracy, the People are governed
in the
plutocratic interests of the capitalist class.
ii. In a
socialist state, or republican democracy,
the People are represented in the bureaucratic interests of the People.
iii. In a
communist state, or authoritarian
autocracy, the People are ruled in the technocratic interests of the
communist
class.
iv. In a fascist
state, or totalitarian theocracy,
the People are led in the meritocratic interests of the People. Hence no less than capitalism is the economic
concomitance of Liberalism and socialism the economic concomitance of
Republicanism,
communism is the economic concomitance of Authoritarianism and fascism
the
economic concomitance of Totalitarianism.
For just as Liberalism is capitalist and Republicanism
socialist, so
Authoritarianism is state socialist (communist) and Totalitarianism
state
capitalist (fascist and/or centrist).
93. A
bourgeois republic stands to a People's Republic as soft rock to pop,
or
classics in paperback to popular paperbacks, which is to say, as a
half-way
house between lunar and worldly extremes, capitalism and socialism. It tends to combine the essence of the one
with the appearance of the other, capitalism with republicanism, and is
thus
more of a compromise between the bourgeoisie and the proletariat than
can be
found in either parliamentary democracies or People's Republics, the
former of
which are politically superior though economically inferior to it,
while the
latter of which are economically superior though politically inferior
to it ...
when considered in the light of the fact that politics is essentially
democratic
(and hence parliamentary) whereas economics is fundamentally
bureaucratic (and
hence republican).
94. From
a Fundamentalist point of view the best economic arrangement is
communist,
whereas from a Transcendentalist point of view the best economic
arrangement is
centrist (centre trusteeship).
Conversely, from a Protestant point of view the best economic
arrangement is capitalist, whereas from a Catholic point of view the
best
economic arrangement is socialist. Thus
whereas Fundamentalism requires an authoritarian political precondition
in
order to establish a communist economic base, Transcendentalism
requires a
totalitarian political precondition in order to establish a centrist
economic
base. And whereas Protestantism requires
a liberal political precondition in order to establish a capitalist
economic
base, Catholicism requires a republican political precondition in order
to
establish a socialist economic base. Yet
if politics is relatively lunar in relation to ideology and economics
relatively worldly, then law, whether scientific and natural or
technological
and civil, is absolutely solar in relation to or, rather, contrast with
the
stellar essence of ideology, viz. religion.
In other words, science and religion are no less antithetical
than
economics and politics, and whilst ideology will strive to transcend
the law
when it is truly ideological, and hence Transcendentalist, it will
co-exist
with and even subordinate itself to the law when that is less than the
case,
i.e. when appertaining either to relative ideology (Protestantism and
Catholicism) or to diabolical ideology (Fundamentalism).
Thus while Catholic ideology will identify
with natural law and take its ethical bearings from natural law,
Protestant ideology
will identify with civil law and take its ethical bearings from civil
law,
using it in defence of its ideological essence.
On the other hand, Fundamentalist ideology will identify itself
with
supernatural law to a degree which completely subordinates ideology to
law and
thus makes for the fundamentalism which is intrinsically lawful, and
hence
anti-religious. For true religion, or
Transcendentalism, rejects supernatural law in deference to its own
inner
essence, which is purely ideological.
Whereas Transcendentalism, being truly ideological, rejects
supernatural
law, Fundamentalism identifies with it to a point where ideology is all
but
eclipsed by such law, in deference to what may be called supernatural
determinism. Yet what supernatural
determinism is to the free spirituality (idealism) of
Transcendentalism,
natural determinism is to the free intellectuality (materialism) of
Protestantism, since Protestantism rejects natural law in favour of
civil law,
which is designed to protect its material interests.
Hence whereas Catholicism upholds natural
determinism in deference to its worldly will, Protestantism rejects it
in
preference to the artificial freedoms of its lunar intellectuality,
which are
protected by civil law. Thus although
Protestantism does not transcend the law absolutely, it transcends both
natural
and supernatural law, the cross transcending both the star and the
superstar of
natural (atomic) and supernatural (proton) determinism.
Only the supercross of Transcendentalism can
transcend the law absolutely; for even (the neutron determinism of)
civil law
would be irrelevant to its ideological purism, the purism of the utmost
transcendental (electron) freedom in the true religion of spiritual
salvation. For spiritual salvation is
inseparable from freedom from law, whether that law be supernatural,
natural,
or civil - solar, worldly, or lunar.
Heaven transcends the law in the spiritual freedom of its
stellar
essence.
95. Science
is the method of understanding natural/supernatural law, technology the
practical application/exemplification of it.
Conversely, culture is the method of pursuing a religious end,
art the
theoretical illustration of it. Thus
whereas science is theoretical and technology practical, culture is
practical
and art theoretical. And this because
natural/supernatural law, the study of science, is practical, while
religion,
the goal of culture, is theoretical.
Hence technology mirrors the practical nature of
natural/supernatural
law, no less than art mirrors the theoretical nature of religion. An art that was practical, and hence
technological, would be no less bogus than a technology that was
theoretical,
and hence aesthetic. 'Technological art'
is no less a contradiction in terms than 'aesthetic technology'. But where there is no religion, and thus no
culture,
there will be no art ... in the genuine sense of that term but, rather,
technology posing as art!
96. The
democratic are middle class, the autocratic ... upper class. The bureaucratic are lower class, the
theocratic ... classless. The middle class
are yobs, the upper class ... nobs. The
lower class are slobs, the classless ... snobs.
Yobs are materialistic, nobs naturalistic. Slobs
are
realistic, snobs idealistic. Materialism
is political, naturalism
lawful. Realism is economic, idealism
religious. Politics is technocratic, law
scientific. Economics is aesthetic,
religion cultural. Technology is
practical, science theoretical.
Aesthetics is theoretical, culture practical.
97. Stellar
electrons, solar protons, lunar neutrons, and planar (planetary) atoms
-
divine, diabolic, purgatorial, and worldly elements in constant flux. Spirit can only be stellar, soul solar,
intellect lunar, and will planar.
Although, like soul and intellect and will, spirit can be either
negative or positive, particles or wavicles, centrifugal or
centripetal,
scientific or religious, depending on whether we are dealing with
antispirit or
holy spirit, woe and illusion (scientific) at one end of the divine
spectrum,
or joy and truth (religious) at the other end, the end towards which
all
spiritual evolution on earth would seem to tend. Hence
we
can no more speak of an evolutionary
return to, say, antispirit (Jehovah) than of an evolutionary return to
antisoul
(Satan). We devolve from alpha but
evolve towards omega, breaking contact with, or allegiance to, the
former the
more evolutionary we become. The world
is the wedge between alpha and omega, and without a fall from alpha
into the
world, there would be no possibility of evolutionary progress towards
omega in
due course. Hence the world is a
blessing in disguise, the means to a truly divine (electron-wavicle)
end in
joyful truth.
98. No
less than the Holy Spirit is a joyful plus in relation to, or rather
contrast
with, the woeful negativity of the Antispirit, so the Father is a proud
plus in
relation to the humiliated negativity of the Antifather.
Likewise, no less than the Son is a loving
plus in relation to the hateful negativity of the Antichrist, so the
Mother is
a pleasurable plus in relation to the painful negativity of the
Antimother.
99i. Joy
follows from an electron-wavicle precondition, woe from an
electron-particle
one.
ii. Pride
follows from a proton-wavicle
precondition, humiliation from a proton-particle one.
iii. Love follows
from a neutron-wavicle
precondition, hate from a neutron-particle one.
iv. And pleasure
follows from an atomic-wavicle
precondition, pain from an atomic-particle one.
100i. Joy
is the inner essence of truth, no less than lightness the inner essence
of air.
ii. Pride
is
the inner essence of strength, no
less than heaviness the inner essence of fire.
iii. Love
is the inner essence of goodness, no less
than coldness the inner essence of water.
iv. Pleasure
is
the inner essence of beauty, no
less than darkness the inner essence of earth.
101i. Conversely,
woe is the outer essence of illusion, no less than speed the outer
essence of
light.
ii. Humiliation
is
the outer essence of weakness,
no less than slowness the outer essence of fire.
iii. Hatred
is the outer essence of evil, no less
than loudness the outer essence of water.
iv. Pain
is
the outer essence of ugliness, no less
than softness the outer essence of earth.
102. To
say that the Father created the world is as illogical as to say that
the Son or
the Mother did. Creation stems not from
the Father, who is a plus, but from the Antispirit (Jehovah), which is
a minus,
the electron-particle minus of, in all probability, the central star of
the
Galaxy, from which, we can only assume, the sun and other components of
the
Solar System fell, in devolutionary stages from the solar to the lunar
via the
planar, viz. in theological terms, from the Antifather to the Antison
via the
Antimother, in proton-particle, atomic-particle, and neutron-particle
collectives of secular antagonisms. It
was from such a negative basis that the positivity of religious
alternatives
eventually arose, a 'Blessed Trinity' and 'Blessed Mother' of wavicle
individualism which, corresponding to divine, diabolic, purgatorial,
and
worldly options, would thenceforth be in positive competition with one
another
for the hearts and minds of men. Hence,
whether one's preferred deity was spiritual, soulful, intellectual, or
wilful,
it would correspond to an omega, or wavicle, position ... in contrast
to the
alpha, or particle, positions of the antideities, with the negative
competitiveness of their secular collectives.
It was not that the alpha positions were diabolic and the omega
positions divine (although a superficial estimation of such a
scientific/religious
dichotomy might suggest as much), but that the alpha could be divine or
diabolic, depending on whether we had the spiritual or the soulful in
mind,
light or heat, electrons or protons, the Antispirit (Jehovah) or the
Antisoul
(Satan). Yet what applies to the alpha
positions applies no less to the omega ones, where the Holy Spirit,
appertaining to the light spectrum, is divine, but the Father,
appertaining to
the heat spectrum underneath, is diabolic or, if you prefer,
superdiabolic,
considering that strength and pride are attributes of positive rather
than
negative fire. Hence a
divine/superdivine dichotomy between Jehovah and the Holy Spirit, but a
diabolic/superdiabolic dichotomy between the Devil and the Father - the
former
dichotomy appertaining to electrons, both particle and wavicle, the
latter to
protons, both particle and wavicle. To
think of this dichotomy otherwise, in terms, say, of a diabolic/divine
antithesis between particles and wavicles, would be to succumb to the
illogicality of having to speak of, say, either a diabolic Heaven
(Jehovah) or
a divine Hell (the Father). But how can
Heaven (light) be diabolic or Hell (heat) divine? Heaven
can
only be divine and Hell diabolic,
for the divine has to do with God and the diabolic with the Devil. There is no such thing as divine heat or
diabolic light. Light can only be
divine, but on either a negative (particle) or a positive (wavicle)
basis,
depending on whether we are referring to speed or lightness, the
Antispirit or
the Holy Spirit. Now what applies to
light applies no less to heat, that diabolic attribute, where we have a
negative (particle) and a positive (wavicle) dichotomy between slowness
and
heaviness, the Antifather and the Father.
That is why, whenever I have used the T-like diagram in the
past, I have
had no misgivings about regarding the Father in a diabolical light, as
below:-
THE
FATHER/THE SON/THE HOLY SPIRIT
(diabolic)(purgatorial)(divine)
|
|
|
|
|
|
THE
MOTHER
(worldly)
since
the
divine spectrum, as it were, is always
occupied by the Holy Spirit, spirit according with the divine no less
than soul
with the diabolic, while intellect accords with the purgatorial, and
will with
the mundane - air, fire, water, and earth, with electron, proton,
neutron, and
atomic implications respectively.
103. The
doing of the Father, the sentience of the Mother, the existence of the
Son, and
the being of the Holy Spirit. Proton
doing, atomic sentience, neutron existence, electron being; fire,
earth, water,
and air. Since the Father corresponds to
the outer light, one could speak of the noumenal doing (soul) of the
outer
light; since the Mother corresponds to the outer darkness, one could
speak of
the phenomenal doing (will) of the outer darkness; since the Son
corresponds to
the inner darkness, one could speak of the phenomenal being (intellect)
of the
inner darkness; and since the Holy Spirit corresponds to the inner
light, one
could speak of the noumenal being (spirit) of the inner light. Phenomenal doing, which corresponds to the
world, can only be saved by noumenal being, not only from itself but,
even more
importantly, from noumenal doing and phenomenal being.
A working class that are under the control of
either or both the upper class and the middle class will not be in a
position
to become classless. But a working class
which have achieved freedom from both the upper and the middle classes,
and
therefore exist in a People's Republic, will be in a position to be
saved from
itself, and thus achieve the noumenal being of classless redemption. A Catholic republic is effectively a People's
Republic because Catholicism is the mode of Christianity which most
accords
with phenomenal doing, in contrast to the bias for phenomenal being
which accrues
to Protestantism. In fact, a Protestant
republic (like America) is effectively a bourgeois republic, with a
more
capitalist economic bias.
104. To
distinguish (relatively speaking) between upper-class, middle-class,
working-class, and classless jazz on the following basis: viz. that
upper-class
jazz will be vocals orientated, middle-class jazz keyboards orientated,
working-class jazz guitar orientated, and classless jazz wind
orientated. Since jazz is primarily an
idealistic and therefore pitch-oriented
kind of music,
it follows that jazz will be most true to itself in the classless
context of a
wind orientation, but least true to itself in the upper-class context
of a
vocals orientation ... which, given the soulful nature of the human
voice, is
closer to soul. Of the two kinds of jazz
in between these alpha/omega extremes, guitar-oriented jazz is the
closer to
classless, or true, jazz, while keyboards-oriented jazz, adrift in a
middle-class limbo, can usually do no better than approach pitch from a
melodic, and therefore intellectual, point of view.
One might say that it remains democratically
aloof from the guitar harmonies of its working-class antithesis, as
capitalism
from socialism, and that when it extends beyond a keyboards - usually
piano -
bias to a compromise with wind, especially the trumpet, the ensuing
jazz is
rather more nazi than parliamentary, as though symptomatic of an
extreme
right-wing democratic equivalence, which is quite distinct from the
theocratic
or, rather, Social Transcendentalist equivalence of guitar/sax jazz,
the jazz,
more usually, of the will to classless truth.
105. When
a middle-class person or, rather, person in a middle-class context like
parliament, or in a middle-class profession like politics, expresses a
classless self-image, it would seem that, wittingly or unwittingly, he
is
identifying himself with an extreme right-wing democratic position,
analogous
to Nazism, which is relatively classless in relation to parliamentary
democracy. Yet, in relation to the
classlessness
of a theocratic position, it is decidedly bogus, the bogus
classlessness of an
extreme lunar orientation that finds its musical analogy, it seems to
me, in
keyboards/wind jazz. Thus the
self-proclaimed 'classless' parliamentarian is really a nazi, and his
'classlessness' appertains to the bogus inner light, affiliated to the
parliamentary inner darkness, of a lunar materialism.
It is not the inner light of a computer
(theocratic), nor even of a compact disc affiliated to midi
(bureaucratic), but
the inner light of a compact disc affiliated to a radio-cassette
player, and it
stands marooned in the lunar dead-end of a purgatorial limbo.
106. The
solar-planar-lunar vicious circle of Western civilization may have
eclipsed the
stellar light of Eastern civilization, but the vicious circle, in which
lunar
bourgeoisie and solar aristocracy collude with one another at the
People's
expense, shall one day be broken by the omega-oriented light of true
religion,
which will replace Western civilization by a global civilization
superior even
to the Eastern civilization of fundamentalist antiquity - namely, the
Social
Transcendentalist civilization of supertheocratic futurity.
107. Since
the Devil tends to be regarded, in the West, as God, meaning the
Father, it is
not to be wondered at if God, meaning the Holy Spirit, tends to be
regarded as
the Devil, and cynically disparaged in consequence.
The same sort of class-bound mentality,
appertaining to the (aforementioned) vicious circle (of solar Father -
planar Mother
- lunar Son) which regards the classless as 'bums', regards God as the
Devil,
since whatever is perceived as being in opposition to the Western
status quo is
subjectively dismissed as evil, a sort of Antichristic threat to
Christian
liberalism which, despite the fact that it ruthlessly oppresses the
world, is
alone regarded as good, a good, however, which (no matter how narrowly
true
such a view may be) falls woefully short of the Truth, and
thus of the
joyful liberation of mankind, meaning the People, from the oppression
in
question. No, God cannot expect justice
from the Devil, but he can at least anticipate loyalty from those who
are
capable of recognizing what God is and of identifying with it, against
those
who are manifestly incapable of such an achievement because they remain
too enslaved
to the false gods of the diabolic Father and the purgatorial Christ,
those
solar and lunar falsehoods, to have any notion of divine freedom.
108. If
art is the illustration of religious goals, and ethics the intellectual
formulation of a spiritual end, then art stands to ethics as the
Blessed Virgin
to the Son, viz. as inner will to inner intellect, realism to
materialism,
sentience to existentialism. However, in
contrast to what we may call the vertical axis of art and ethics, is to
be
found the horizontal axis, stretching from alpha to omega, of ritual
and
devotion, with ritual, embodying the ceremonial illustration of
religious
facts, standing to devotion, the self-realizing expression of
spirituality, as
the Father to the Holy Spirit, viz. soul to spirit, naturalism to
idealism,
doing to being. Thus whereas art
corresponds to atomic wavicles and ethics to neutron wavicles in a
worldly/purgatorial polarity, ritual corresponds to proton wavicles and
devotion to electron wavicles in a diabolic/divine polarity. The more art, the less ethics.
The more ritual, the less devotion. Conversely,
the
more ethics, the less art. The more
devotion, the less ritual.
109i. If
art corresponds to the Blessed Virgin (Catholicism), then art is
bureaucratic and
fundamentally of inner earth, with beauty and pleasure as its
attributes.
ii. If
ethics
corresponds to the Son
(Protestantism), then ethics is democratic and essentially of inner
water, with
goodness and love as its attributes.
iii. If
ritual corresponds to the Father
(Fundamentalism), then ritual is autocratic and fundamentally of inner
fire,
with strength and pride as its attributes.
iv. If
devotion
corresponds to the Holy Spirit
(Transcendentalism), then devotion is theocratic and essentially of
inner air,
with truth and joy as its attributes.
110. To
illustrate the above, one could use the T-like diagram thus:-
RITUAL/ETHICS/DEVOTION
(The
Father)(The Son)(The
Holy Spirit)
|
|
|
|
|
|
ART
(The
Mother)
or,
more
subjectively, the V-like diagram thus:-
RITUAL
ETHICS
DEVOTION
(The Father)
(The
Son) (The Holy Spirit)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
ART
(The
Mother)
thereby
distinguishing
the alpha nature (in
fire) of ritual as against the omega nature (in air) of devotion, with
the
worldly nature (in earth) of art, and the purgatorial nature (in water)
of
ethics ... standing in-between, as planar and lunar parallels to a
solar/stellar antithesis between the Father and the Holy Spirit.
111. If
technology is the illustration of physical facts, and biology the
intellectual
study and documentation of such facts, then biology stands to
technology as the
Antimother to the Antison, viz. as outer will to outer intellect,
antirealism
to antimaterialism, antisentience to anti-existence.
However, in contrast to the vertical axis of
technology and biology, we shall find the horizontal axis of physics
and
chemistry, with physics, which embodies the physical illustration of
natural
laws, standing to chemistry, the expression of a chemical resolution,
as the
Antifather to the Antispirit, viz. outer soul to outer spirit,
antinaturalism
to anti-idealism, antidoing to antibeing.
Thus whereas biology corresponds to atomic particles and
technology to
neutron particles in an antiworldly/antipurgatorial polarity, physics
corresponds to proton particles and chemistry to electron particles in
an antidiabolic/antidivine
polarity. The more biology, the less
technology. The more physics, the less
chemistry. Conversely, the more
technology, the less biology. The more
chemistry, the less physics.
112i. If
biology corresponds to the Antimother (Republicanism), then biology is
bureaucratic and of the outer earth, with ugliness and pain as its
attributes.
ii. If
technology
corresponds to the Antison
(Liberalism), then technology is democratic and of the outer water,
with evil
and hatred as its attributes.
iii. If
physics corresponds to the Antifather
(Bolshevism), then physics is autocratic and of the outer fire, with
weakness
and humiliation as its attributes.
iv. If
chemistry corresponds to the Antispirit (Fascism), then chemistry is
theocratic
and of the outer air, with illusion and woe as its attributes.
113. Again,
one can illustrate the above either with the T-like diagram, thus:-
PHYSICS/TECHNOLOGY/CHEMISTRY
(The
Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The
Antimother)
or,
more
subjectively, with the V-like diagram,
thus:-
PHYSICS TECHNOLOGY
CHEMISTRY
(The
Antifather) (The
Antison) (The
Antispirit)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
BIOLOGY
(The
Antimother)
thereby
illustrating
the anti-alpha nature (in
outer fire) of physics as against the anti-omega nature (in outer air)
of
chemistry, with the antiworldly nature (in outer earth) of biology and
the
antipurgatorial nature (in outer water) of technology ... coming
in-between, as
negative planar and lunar parallels to a negative solar/stellar
antithesis
between the Antifather and the Antispirit.
Clearly, whereas wavicles are positive, and hence subjective,
particles
are negative (anti), and hence objective, the former corresponding more
specifically to the V-like diagram and the latter to the T-like diagram
in a
sort of individualistic/collectivistic distinction between alpha and
omega, the
physical alpha-of-alphas and the devotional omega-of-omegas.
114i. To
distinguish between theocratic and meritocratic on the basis of a
particle/wavicle dichotomy with regard to electrons - the theocratic
alpha of
the Antispirit (Jehovah) vis-à-vis the meritocratic omega of the Holy
Spirit
(Omega Point).
ii. To
distinguish
between autocratic and
aristocratic on the basis of a particle/wavicle dichotomy with regard
to
protons - the autocratic alpha of the Antifather (Satan) vis-à-vis the
aristocratic omega of the Father.
iii. To
distinguish between democratic and
plutocratic on the basis of a particle/wavicle dichotomy with regard to
neutrons - the democratic alpha of the Antichrist vis-à-vis the
plutocratic
omega of the Son (Christ).
iv. To
distinguish,
finally, between bureaucratic
and technocratic on the basis of a particle/wavicle dichotomy with
regard to
atoms - the bureaucratic alpha of the Antimother vis-à-vis the
technocratic
omega of the Mother.
115i. Hence,
in regard to the divine spectrum (air), the objective nature of
outer-light
theocracy vis-à-vis the subjective nature of inner-light meritocracy.
ii. In
regard
to the diabolic spectrum (fire), the
objective nature of outer-heat autocracy vis-à-vis the subjective
nature of
inner-heat aristocracy.
iii. In
regard to the purgatorial spectrum (water),
the objective nature of outer-coldness democracy vis-à-vis the
subjective
nature of inner-coldness plutocracy.
iv. In
regard
to the worldly spectrum (earth), the
objective nature of outer-darkness bureaucracy vis-à-vis the subjective
nature
of inner-darkness technocracy.
116. Thus
whereas theocracy, autocracy, democracy, and bureaucracy are objective,
and
hence particle equivalents, meritocracy, aristocracy, plutocracy, and
technocracy are subjective, and hence wavicle equivalents.
This means that whereas the former are
aligned with the centrifugal anti-ideologies of the State, the latters'
alignment, by contrast, will be with the centripetal ideological
positions of
the Church. Hence a direct correlation
can be inferred to exist between theocracy and chemistry, autocracy and
physics, democracy and technology, and bureaucracy and biology, since
each of
these pairs exists on a corresponding pole of their respective spectra,
as
illustrated below:-
PHYSICS/TECHNOLOGY/CHEMISTRY
(The
Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The
Antimother)
AUTOCRACY/DEMOCRACY/THEOCRACY
(The
Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BUREAUCRACY
(The
Antimother)
with
physics
and autocracy corresponding, in
their proton-particle essence, to the Antifather; technology and
democracy
corresponding, in their neutron-particle essence, to the Antison;
biology and
bureaucracy corresponding, in their atomic-particle essence, to the
Antimother;
and chemistry and theocracy corresponding, in their electron-particle
essence,
to the Antispirit.
117. As
regards the positive, or wavicle, positions, we have a direct
correlation
between meritocracy and devotion, aristocracy and ritual, plutocracy
and
ethics, and technocracy and art, since these pairs also exist on
parallel poles
of their respective spectra, as follows:-
RITUAL
ETHICS
DEVOTION
(The
Father) (The Son) (The Holy Spirit)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
ART
(The
Mother)
ARISTOCRACY PLUTOCRACY MERITOCRACY
(The Father)
(The Son)
(The
Holy Spirit)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* |
*
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
TECHNOCRACY
(The
Mother)
with
ritual
and aristocracy corresponding, in
their proton-wavicle essence, to the Father; ethics and plutocracy
corresponding, in their neutron-wavicle essence, to the Son; art and
technocracy corresponding, in their atomic-wavicle essence, to the
Mother; and
devotion and meritocracy corresponding, in their electron-wavicle
essence, to
the Holy Spirit.
118. Sport
stands to war as the civilized subjective to the barbarous objective,
e.g. as
ethics to technology, art to biology, ritual to physics, or devotion to
chemistry. Sport is thus akin to the
(wavicle) Church as opposed to the (particle) State.
However, we should distinguish between blood
sports and modern sports on the basis of an old-brain/new-brain
dichotomy, with
blood sports, e.g. hunting, appertaining to the old brain and modern
sport to
the new brain, albeit, in each case, on the wavicle, and hence
subjective
(psychic), side. Likewise,
a
distinction between traditional
manual war and modern automated warfare can be drawn on the basis of a
particle
objectivity with regard to, in the one case, the old brain and, in the
other
case, the new brain, and, like sport, at all levels of the antispectra,
from
electrons to atoms.
119. In
fact, I would further like to distinguish between proton backbrain and
electron
forebrain, with the left brain classified as atomic and the right brain
as
neutron, the proton backbrain and atomic left brain as subdivisions of
the old
brain, but the neutron right brain and electron forebrain as
subdivisions of
the new brain. Hence whereas protons and
atoms preponderate in the old brain, neutrons and electrons will
preponderate
in the new brain, whether as particles or wavicles (though especially,
I would
contend, as particles in the old brain and as wavicles in the new
brain). Now with such a fourfold division
of the
brain, it seems that we can speak of the autocratic nature of the
backbrain as
opposed to the theocratic nature of the forebrain ... where protons and
electrons are concerned, as well as of the bureaucratic nature of the
left
brain as opposed to the democratic nature of the right brain ... where
atoms
and neutrons are concerned. Now if,
transferring from the particle side of our atomic spectra to their
wavicle
side, we identify wavicles in the backbrain with the unconscious,
wavicles in
the forebrain with the superconscious, wavicles in the left brain with
the
subconscious, and wavicles in the right brain with the conscious, we
can speak
of the aristocratic essence of the unconscious as opposed to the
meritocratic
essence of the superconscious, with regard to protons and electrons
respectively,
but the technocratic essence of the subconscious as opposed to the
plutocratic
essence of the conscious, with regard to atoms and neutrons
respectively. Hence whereas autocracy and
aristocracy,
corresponding to protons, and bureaucracy and technocracy,
corresponding to
atoms, are traceable to the old brain, whether backbrain/unconscious in
the one
case, or left brain/subconscious in the other, democracy and
plutocracy,
corresponding to neutrons, and theocracy and meritocracy, corresponding
to electrons,
are traceable to the new brain, whether right brain/conscious in the
one case,
or forebrain/superconscious in the other.
Put crudely, this means that whereas the Devil, whether negative
or
positive, and the world are traceable to the old brain, purgatory and
God are
traceable to the new brain. In fact, to
revert to our science/religion dichotomy of some pages ago, we could
argue that
physics and ritual, corresponding to proton particles and wavicles, are
traceable
to the old brain, the former to the backbrain subdivision thereof and
the
latter to the unconscious, whereas chemistry and devotion,
corresponding to
electron particles and wavicles, are traceable to the new brain, the
former to
the forebrain subdivision thereof and the latter to the superconscious. Likewise, we may contend that biology and
art, corresponding to atomic particles and wavicles, are traceable to
the old
brain, the former to the left-brain subdivision thereof and the latter
to the
subconscious, whereas technology and ethics, corresponding to neutron
particles
and wavicles, are traceable to the new brain, the former to the
right-brain
subdivision thereof and the latter to the conscious.
Hence whereas physics and ritual on the one
hand and chemistry and devotion on the other hand confirm a
solar/stellar
polarity between the Devil and God, whether negatively (with regard to
particles) or positively (with regard to wavicles), biology and art on
the one
hand and technology and ethics on the other hand confirm a planar/lunar
polarity between the world and purgatory, whether negatively (with
regard to
particles) or positively (with regard to wavicles).
120. Thus
at the risk of repeating what I have already established, we shall find
physics
standing to ritual, its proton-wavicle counterpart, as the Antifather
(negative
Hell) to the Father (positive Hell), but chemistry standing to
devotion, its
electron-wavicle counterpart, as the Antispirit (negative Heaven) to
the Holy
Spirit (positive Heaven). Similarly, we
shall find biology standing to art, its atomic-wavicle counterpart, as
the
Antimother (negative world) to the Mother (positive world), but
technology
standing to ethics, its neutron-wavicle counterpart, as the Antison
(negative
purgatory) to the Son (positive purgatory).
Clearly, the more one wishes to develop the wavicle aspect of
things ...
the less can the particle aspect be allowed to develop, and vice versa,
so that
development of the one side to any appreciable extent tends to be at
the
expense of the other side.
121. Traditionally
it is the East which has developed the wavicle aspect of life, and
hence
ritual, art, ethics, and devotion, while the West has favoured its
particle
aspect to a degree which has resulted in a quite extensive development
of
physics, biology, technology, and chemistry, thereby confirming an
objective/subjective dichotomy which would suggest that where the East
was
civilized, the West, by contrast, was barbarous, and that the particle
bias, as
it were, of the West developed quite naturally from a barbarous
predisposition
rather than from conscious choice (considering that only a fool would
cold-bloodedly choose to develop, say, technology at the expense of
ethics, or
chemistry at the expense of devotion), thereby indicating a particle,
and hence
objective, preference.) Nevertheless,
whilst a particle/wavicle dichotomy has
traditionally been the
norm where West/East divisions are concerned, it would be an
oversimplification
of the issue to contend that all spectra, whatever their elemental
significance, were developed equally on either a particle or a wavicle
basis in
both the East and the West. For it seems
to me that both devolutionary and evolutionary factors have to be
accounted for
in regard to any particular spectrum, and that while physics and ritual
will
characterize an earlier, more devolved phase of any given society, be
it
barbarous (and physical) or civilized (and metaphysical), subjects like
chemistry and devotion take rather longer to arrive at, being
characteristic of
a degree of evolutionary development which, appertaining to the
forebrain and
superconscious respectively, is only likely to materialize to any
significant
extent in the wake of everything else.
Hence whilst (centrifugal) objectivity achieves its omega in the
form of
chemistry, the omega of (centripetal) subjectivity takes the form of
devotion,
and chemistry and devotion thereupon enter into a mortal struggle the
way, in
an earlier age, technology and ethics did, or, earlier still, biology
and art,
or, right back at the very beginning, physics and ritual ... for
control of
society (assuming the bias isn't so marked as to be a foregone
conclusion). Well, these days, it would
seem that the old struggle between technology and ethics has been
eclipsed by a
struggle between chemistry and devotion for control of our lives, with
drugs
figuring prominently on the side of chemistry, and yoga and meditation
on the
side of devotion, and, if the results of the technology/ethics struggle
are
anything to judge by, it would seem that, in the West, chemistry is
getting the
upper hand of devotion and forcing electron wavicles onto the defensive. Of course, we cannot expect things to be
entirely one way, not even in the East (where biology and technology
are far
from unheard of, despite their general subordination, traditionally, to
art and
ethics), but it would seem that wherever the State predominates over
the
Church, as in England, the particle aspect of things will be
preponderant over
the wavicle aspect ... to the detriment of civilized subjectivity. The cause of devotion may not be a lost one,
but I fear that the battle against chemistry, and by implication drugs,
will
not be won so long as the State remains in the ascendant and barbarous
objectivity accordingly prevails. If
devotion is to triumph over chemistry, if only relatively at first,
then the
State will have to be superseded by the Centre, and under the banner of
Social
Transcendentalism (which alone can guarantee the People religious
sovereignty)
the emphasis duly be placed on the development, through yoga and
transcendental
meditation, of electron wavicles at the expense of electron particles,
devotion
at the expense of chemistry, and thus civilization of the highest order
at the
expense of what would appear, in its current guise, to be the highest
and final
order of barbarism - namely the availability, in increasing quantities,
of
synthetic drugs, as appertaining to the Antispirit.
Even under the best conditions, those of a
Social Transcendentalist transformation, the struggle with chemistry
would
continue, and compromises then, as before, with the objective side of
life
would have to be made. But at least,
with Centrism officially in place, the preconditions for a devotional
triumph
over chemistry would be there, and a wavicle bias could accordingly be
developed, and developed not simply for the fun of it but to the
greater glory
of the Holy Spirit, the devotional goal of all evolution.
For unless the Antispirit is defeated and
relegated to a distinctly subordinate status (before being transcended
altogether), the Holy Spirit will not and cannot come to pass, and
salvation
from the Antispirit, viz. chemistry, will remain no more than a vague
hope of
those who, favouring devotion, lack the key that unlocks the door into
a better
and wiser world. That key is Social
Transcendentalism, and through it one can enter the Centre and, in
religious
sovereignty, achieve the electron-wavicle salvation of ultimate truth. For in that better world it will not be
devotion but chemistry that is on the defensive, and, together with
technology,
biology, and physics, it will eventually be consigned to the rubbish
heap of
particle history, the philistine history of barbarous objectivity.
122. Fast/slow;
loud/quiet; heavy/light; rough/smooth: these antithetical qualities
correspond,
in a descending order, to air, fire, water, and earth, and whereas the
first
quality of any given antithesis is alpha, and hence relative to the
particle
aspect of an atomic integrity, the second quality is omega, and
therefore
relative to the wavicle aspect of such an integrity.
123i. Air
can be either fast (tempestuous) or slow (calm), alpha or omega, but
when fast
it corresponds to the outer light (antispirit) of electron particles,
whereas
when slow it corresponds to the inner light (spirit) of electron
wavicles.
ii. Fire
can
be either loud (raging) or quiet
(contained), alpha or omega, but when loud it corresponds to the outer
heat
(antisoul) of proton particles, whereas when quiet it corresponds to
the inner
heat (soul) of proton wavicles.
iii. Water
can be either heavy (turbulent) or light
(placid), alpha or omega, but when heavy it corresponds to the outer
coldness
(anti-intellect) of neutron particles, whereas when light it
corresponds to the
inner coldness (intellect) of neutron wavicles.
iv. Earth
can
be either rough (hard) or smooth
(soft), alpha or omega, but when rough it corresponds to the outer
darkness
(antiwill) of atomic particles, whereas when smooth it corresponds to
the inner
darkness (will) of atomic wavicles.
124. To
distinguish not only between physical, biological, technological, and
chemical
science on the one hand, and ritualistic, aesthetic, ethical, and
devotional
religion on the other hand, but also between science as alpha and
religion as
omega on the basis of an objective/subjective antithesis which has
fourfold
subdivisions along the aforementioned lines.
Thus although we can generalize on the basis of a
proton/electron
noumenal antithesis between science and religion, we are obliged to
accept that
the subdivisions of both science and religion range across the entire
spectra
of elements from protons on, as it were, the Far Left to electrons on
the Far
Right, with particle and wavicle distinctions in each case. Clearly the phenomenal begins where the
particle objectivity of the outer noumenal ends and ends where the
wavicle
subjectivity of the inner noumenal begins, which brings us to the two
contexts
in between science and religion - namely, economics and politics.
125. Again,
to subdivide each context into its main components, we can speak of
feudal,
socialist, capitalist, and corporate economics on the one hand, but of
authoritarian, republican, parliamentary, and totalitarian politics on
the
other hand, with economics broadly categorized in terms of the atomic
subjectivity of the outer phenomenal, and politics, by contrast, in
terms of
the neutron objectivity of the inner phenomenal, neither context being
strictly
particle nor wavicle but a phenomenal combination of each, even though,
where
the subdivisions are concerned, this combination embraces all elements. Thus to illustrate our respective contexts,
as before, we shall find economics, the more subjective context,
divisible as
follows:-
FEUDALISM CAPITALISM CORPORATISM
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* |
*
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
with
feudalism
corresponding to the proton-biased
atomicity of what may be called the Outer Father, socialism
corresponding to
the atomic atomicity of the Outer Mother, capitalism corresponding to
the
neutron-biased atomicity of the Outer Son, and corporatism (including
what I
customarily describe as Centre trusteeship, or Centrism) corresponding
to the
electron-biased atomicity of the Outer Spirit, all of which
descriptions rather
contrast with the noumenal subjectivity of the religious context,
whether in
regard to the proton wavicles of the Father, viz. ritual; the atomic
wavicles
of the Mother, viz. art; the neutron wavicles of the Son, viz. ethics;
or the
electron wavicles of the Holy Spirit, viz. devotion.
However, where the more objective context of
politics is concerned, we shall have the following subdivisions:-
AUTHORITARIANISM/PARLIAMENTARIANISM/TOTALITARIANISM
|
|
|
|
|
|
REPUBLICANISM
with
authoritarianism
corresponding to the
proton-biased neutron phenomenality of what may be called the Inner
Antifather,
republicanism corresponding to the atomic neutron phenomenality of the
Inner
Antimother, parliamentarianism corresponding to the neutron
phenomenality of
the Inner Antison, and totalitarianism corresponding to the
electron-biased
neutron phenomenality of the Inner Antispirit, all of which
descriptions rather
contrast with the noumenal objectivity of the scientific context,
whether in
regard to the proton particles of the Antifather, viz. physics; the
atomic
particles of the Antimother, viz. biology; the neutron particles of the
Antison, viz. technology; or the electron particles of the Antispirit,
viz.
chemistry. For a direct correlation does
in fact exist between authoritarianism and physics, republicanism and
biology,
parliamentarianism and technology, and totalitarianism and chemistry,
albeit at
the elemental distance, as it were, of a proton/neutron divide, no less
than
the correlations between feudalism and ritual, socialism and art,
capitalism
and ethics, and corporatism and devotion exist at the like-distance of
an
atomic/electron divide, the subdivision in each context subverting,
though not
transmuting, the basic elemental constituent thereof, so that the
atomic bias
of biology within the context of science does not attain to the atomic
purism
of, say, socialism within the economic context, but remains rooted in
the
proton, as germane to the noumenal objectivity of science.
Conversely, the neutron bias of ethics within
the religious context is not commensurate with the neutron purism of
parliamentarianism within the political one, since rooted in the
electron, as
befitting a subdivision of the context in question.
Therefore no less than science is broadly
related to the proton and religion, by contrast, to the electron, we
find that
politics, for all its subdivisions, is broadly related to the neutron
and
economics, by contrast, no less broadly related to the atom, given the
phenomenal context of each context in relation to the noumenal
extremes, alpha
and omega, of science and religion.
Politics may assume an alpha bias with authoritarianism, but
such an
alpha bias, relative to the proton, remains at a neutron remove from
the proton
particles of physics, the Antifather a good deal more inherently
autocratic
than the Inner Antifather of the subdivision of politics to which I
allude. Likewise, although politics may
assume an omega bias with totalitarianism, such a bias, relative to the
electron, will remain at a neutron remove from the electron wavicles of
devotion, the Holy Spirit a good deal more inherently meritocratic than
the
Inner Antispirit of the political subdivision in question, not to
mention than
with regard to the Outer Spirit of corporate economics, where the omega
subdivision of the economic quadruplicity is concerned.
Thus it is my view that no more than science
can completely transcend the proton or religion completely abandon the
electron
... can economics completely transcend the atom or politics completely
abandon
the neutron. Politics, whether moderate
or extreme, is a neutron phenomenon, no less than economics an atomic
phenomenon, and while the one is relative to the lunar, the other
appertains to
the planar (planetary) in a sort of masculine/feminine polarity. Likewise, it is my view that whereas science
appertains to the solar, religion, by contrast, has to do with the
stellar -
indeed, in the case of transcendentalism, with the superstellar, which
resides
within. Putting it crudely, one could
say that while politics is purgatorial and economics worldly, science
is
diabolic and religion divine, with distinctions, as already noted,
between the
Inner Antison and the Outer Mother along the former axis, but between
the
Antifather and the Holy Spirit along the latter axis - an axis not of
purgatory
and the world but, effectively, of Hell and Heaven, physics at the
alpha
extreme and devotion at the omega one, with all due proton and electron
gradations coming in-between. Hence for
a final diagrammatic summing-up, we shall find the following:-
SCIENCE (protons)
PHYSICS/TECHNOLOGY/CHEMISTRY
(The
Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The
Antimother)
ECONOMICS(atoms)
FEUDALISM
CAPITALISM
CORPORATISM
(The
Outer
Father) (The Outer Son) (The Outer Spirit)
*
|
*
* |
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(The
Outer
Mother)
POLITICS (neutrons)
AUTHORITARIANISM/PARLIAMENTARIANISM/TOTALITARIANISM
(The
Inner Antifather)(The
Inner Antison)(The Inner Antispirit)
|
|
|
|
|
|
REPUBLICANISM
(The
Inner Antimother)
RELIGION(electrons)
RITUAL
ETHICS
DEVOTION
(The
Father)
(The Son) (The
Holy
Spirit)
*
|
*
* |
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
AESTHETICS
(The
Mother)
with
objective/subjective
distinctions between
the 'T' and 'V' diagrams, the noumenal objectivity of the science 'T'
followed
by the phenomenal subjectivity of the economic 'V', leading, in due
course, to
the phenomenal objectivity of the political 'T', before culminating in the noumenal subjectivity of the religious
'V'. Not that I wish to imply that history
automatically proceeds from the science 'T' to the religious 'V' via
the
economic 'V' and the political 'T', since that would suggest a
concession to
objectivity which might lead one to suppose that the inner objectivity
of
politics automatically led to the inner subjectivity of religion, when,
in
point of fact, politics and religion are as far apart, or
incommensurate, as
the lunar and the stellar/superstellar.
No, if the superstellar is to be reached, it can only be from
the
economic 'V', albeit of a subjectivity transmuted from the outer level
to the
inner level in accordance with the elemental requirements of Social
Transcendentalism, an ideology which will utilize the political at its
most
earthly level in order to further the religious at its most heavenly
level,
appealing, specifically, to those whose politics are republican to vote
out the
mundane in order that the divine may truly come to pass, and things
accordingly
proceed, in both 'T' and 'V' contexts, from the atomic to the
electronic, the
world to Heaven, with protons, neutrons and atoms subordinated, ever
after, to
electrons. Such, my readers, is the
nature of salvation!
126. The
chief distinction between authoritarianism and totalitarianism is that
whereas
the former appertains to an individual, whether monarchic or military,
the
latter appertains to a party, whether communist or fascist. Authoritarianism is therefore a political
persuasion of the autocratic alpha, whereas totalitarianism, by
contrast, is of
the theocratic omega, particularly in its fascist guise.
A military dictatorship is authoritarian
rather than totalitarian, and this would be the case even when it wears
an
ideological mask, suggestive of the totalitarian.
127. The
distinction between Communism and Fascism is not, as I was formerly
wont to
think, of the Devil and God, alpha and omega, but, rather, of the world
and God
beyond a lunar or purgatorial materialism.
Hence Communism, despite its traditional red flag and yellow
star, is
less genuinely autocratic (and authoritarian) than pro-democratic on a
totalitarian basis, an ideology of the working class (who are the
class, par
excellence, of the world ... as opposed
to either the solar or lunar upper-class and middle-class allegiances
above). If Communist vanguardism
succeeds, then a socialist democracy will eventually come to pass in a
People's
Republic, and 'the meek', meaning the People, will accordingly have
inherited
the earth. Thus for all its apparent
authoritarianism, Communism remains an ideology of the world, with the
liberation of the worldly class, viz. the proletariat, from solar
and/or lunar
(though especially the latter) oppression ... its principal objective. One might therefore argue that the
philosophical distinction between Marx and Nietzsche, which parallels
the
above-mentioned political division, is precisely one of the world and
Heaven,
and that although the triumph of the world (and hence 'the meek') is a
precondition of the achievement, thereafter, of Heaven, there are
countries
which are more historically predisposed to Heaven than to the world and
which
will accordingly favour a fascist rather than a communist bias in their
pursuit
of post-lunar freedom. Such a country, I
believe, is
128. Sense
in which most surnames based on colour would seem to embrace
alpha/omega
polarities on any given spectrum. Hence,
starting from the ground up, the Brown/Green dichotomy of the
realistic, or
worldly, spectrum; the Black/White dichotomy of the materialistic, or
purgatorial, spectrum; the Re(i)d (or Reed or Read)/Blue dichotomy of
the
naturalistic, or diabolic, spectrum; and the Gold/Silver dichotomy of
the
idealistic, or divine, spectrum. Hence
earth, water, fire, and air spectra of colour antitheses with,
arguably,
objective/subjective implications respectively, as between particles
and
wavicles, outer and inner, collective and individual.
Brown and Green would appear to be an
antithesis of the Antimother/Mother; Black and White an antithesis of
the
Antison/Son; Re(i)d and Blue an antithesis of the Antifather/Father;
and Gold
and Silver an antithesis of the Antispirit/Holy Spirit.
Hence while Green is the colour of the
Mother, and therefore Catholicism, Silver is the colour of the Holy
Spirit, and
thus Transcendentalism. The ideal colour
combination for the 'New Earth' and the 'New Heaven' which Social
Transcendentalism intends to establish ... would therefore be Green on
a Silver
ground, the Y-like emblem of the social, or saved people, on the silver
ground
of Transcendentalism, symbolic of the Holy Spirit.
Clearly, neither the orange nor white parts
of the Irish tricolour have any applicability to such an emblem, which
is a
combination of the atomic and the free-electron.
129. If
ritual is the alpha of religion and devotion the omega, then art and
ethics
slot in between, like so:-
RELIGION(air/electrons)
RITUAL
ETHICS
DEVOTION
(The
Father)
(The Son) (The
Holy
Spirit)
*
|
*
*
|
*
* |
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
AESTHETICS
(The
Mother)
If
physics
is the alpha of science and
chemistry the omega, then biology and technology slot in between, like
so:-
SCIENCE(fire/protons)
PHYSICS
TECHNOLOGY
CHEMISTRY
(The
Antifather) (The Antison) (The Antispirit)
*
|
*
*
|
*
*
|
*
*
|
*
* |
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
BIOLOGY
(The
Antimother)
If
authoritarianism
is the alpha of politics
and totalitarianism the omega, then republicanism and liberalism slot
in
between, like so:-
POLITICS(water/neutrons)
AUTHORITARIANISM LIBERALISM
TOTALITARIANISM
(The Inner
Antifather) (The Inner Antison) (The Inner Antispirit)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* |
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
REPUBLICANISM
(The
Inner
Antimother)
If
feudalism
is the alpha of economics and
corporatism the omega, then socialism and capitalism slot in between,
like so:-
ECONOMICS(earth/atoms)
FEUDALISM
CAPITALISM
CORPORATISM
(The
Inner
Father) (The Inner Son) (The
Inner
Spirit)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(The
Outer
Mother)
Combining
all
the alpha positions in one
diagram, we shall find:-
AUTOCRATIC/ARISTOCRATIC
PHYSICS AUTHORITARIANISM RITUAL
(The
Antifather)
(The
Inner Antifather) (The
Father)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
FEUDALISM
(The
Outer
Father)
Combining
all
the worldly positions in one
diagram, we shall find:-
BUREAUCRATIC/TECHNOCRATIC
BIOLOGY REPUBLICANISM
AESTHETICS
(The
Antimother)
(The
Inner Antimother) (The Mother)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(The
Outer
Mother)
Combining
all
the purgatorial positions in one
diagram, we shall find:-
DEMOCRATIC/PLUTOCRATIC
TECHNOLOGY LIBERALISM
ETHICS
(The
Antison)
(The Inner
Antison) (The Son)
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
CAPITALISM
(The
Outer
Son)
Combining
all
the omega positions in one
diagram, we shall find:-
THEOCRATIC/MERITOCRATIC
CHEMISTRY TOTALITARIANISM DEVOTION
(The
Antispirit) (The Inner Antispirit) (The Holy Spirit)
*
|
*
*
|
*
*
|
*
*
|
*
* |
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
CENTRISM
(The
Outer
Spirit)
Thus
one
can take it as axiomatic that in an
autocratic/aristocratic age, physics, feudalism, authoritarianism, and
ritual
will be the scientific, economic, political, and religious norms
respectively,
with broadly proton implications, whereas in a
bureaucratic/technocratic age
those same norms will be biology, socialism, republicanism, and
aesthetics,
with broadly atomic implications.
Similarly, in a democratic/plutocratic age, technology,
capitalism,
liberalism, and ethics will be the scientific, economic, political, and
religious norms respectively, with broadly neutron implications,
whereas in a
theocratic/meritocratic age those same norms will be chemistry,
corporatism,
totalitarianism, and devotion, with broadly electron implications. The 'Kingdom of Heaven' can only be
established on the basis of the latter quadruplicity, and it is my hope
that
Ireland will be among the countries which take a lead in developing a
social
theocratic (Social Transcendentalist) society to replace the, by and
large,
bureaucratic society of its worldly traditions, and at the expense,
more
fittingly, of the democratic society to which it pays lip service,
compliments
of historical necessity and the purgatorial legacy of British
imperialism.
130. If
nationalism and internationalism are antithetical, then so are
supernationalism
and supra-nationalism, if rather more in terms of an (horizontal)
alpha/omega
axis than of a (vertical) worldly/purgatorial one.
For while nationalism is of the lunar
purgatory and internationalism of the planar world, supernationalism is
of the
solar alpha (hell) and supra-nationalism of the stellar omega (heaven). Hence while nationalism is bourgeois and
internationalism proletarian, supernationalism is upper class and
supra-nationalism classless. Nationalism
is therefore a democratic/plutocratic norm, whereas internationalism is
bureaucratic/technocratic.
Supernationalism is therefore an aristocratic/autocratic norm,
whereas
supra-nationalism is theocratic/meritocratic.
Nationalism accords with neutrons and internationalism with
atoms. Supernationalism accords with
protons and
supra-nationalism with electrons.
131i. Politically,
nationalism is liberal and internationalism republican, while
supernationalism is
authoritarian and supra-nationalism totalitarian.
ii. Religiously,
nationalism
is ethical and
internationalism aesthetic, while supernationalism is ritualistic and
supra-nationalism cultural.
iii. Scientifically,
nationalism
is technological
and internationalism biological (or sociological), while
supernationalism is
physical and supra-nationalism chemical.
iv. Economically,
nationalism
is capitalist and
internationalism socialist, while supernationalism is feudal and
supra-nationalism corporate.
132. Whereas
nationalism and internationalism are phenomenal, the former
existentially and
the latter with regard to sentience, supernationalism and
supra-nationalism are
noumenal, the former with regard to doing and the latter beingfully. Materialism and realism flanked by naturalism
on the one side and idealism on the other - alpha and omega either side
of a
phenomenal dichotomy between the purgatorial and the worldly.
133. 'Good'
and 'bad' are terms which can only be applied to the realistic and the
materialistic
in regard to a phenomenal evaluation, with sentient and existential
distinctions, whereas they have to be applied to the naturalistic and
the
idealistic in regard to a noumenal evaluation, i.e. as diabolic or
divine,
goodness or evil. We cannot say of a
clock, for instance, that it is diabolic or divine, since evil and
goodness are
not applicable to the existential, but only that it works well or
badly, is
functional (and therefore 'good') or malfunctional (and therefore
'bad'). Likewise, we cannot say of an
animal that it
is diabolic or divine, since evil and goodness are no more applicable
to the
sentient than to the existential, but only that it is well or ill, is
healthy
(and therefore 'good') or sick (and therefore 'bad').
Moral judgements are therefore irrelevant to
the, by and large, amoral realms of materialism and realism, as
appertaining to
inner and outer phenomenality. They are
solely relevant to the realms of naturalism and idealism, as
appertaining to
outer and inner noumenality. Now for
anyone who is centred in inner noumenality, then outer noumenality must
appear
immoral, and hence evil. God alone is
good in moral terms, in contrast to which the Devil is noumenally evil
(immoral). Hence, judged from a divine
standpoint, anything that pertains to the outer noumenal is diabolical
or
morally evil, and accordingly damnable if not already damned. The solar is diabolic, or noumenally evil
(immoral), from a stellar point-of-view, since the solar corresponds to
the
outer noumenal and the stellar to the inner noumenal, in consequence of
which
the solar exists in a fallen state vis-à-vis the stellar from which it
originally fell. Yet if this is true of
the solar and stellar, how much truer is it of the superstellar
vis-à-vis not
only the solar but, more particularly, the supersolar, or artificial
alpha of
humanistic modernity. A monarch may be
evil to a pope, who is closer to the stellar than to the solar, but a
president
will be no less evil to a guru, or spiritual leader in the more evolved
context
of new-brain modernity, since the president is a kind of artificial
alpha, or
supersolar equivalence, vis-à-vis those who aspire to leading the
People
towards spiritual fulfilment in electron-wavicle, or superstellar,
salvation. The president is to artificial
modernity what
the monarch was to naturalistic antiquity, and in both cases one has a
correspondence, albeit on very different terms, to outer noumenality. Nationalism may be existentially good or bad
and internationalism ill or well, but supernationalism, the ideological
core of
hard-line outer noumenality, is morally evil from a supra-national
(global)
point of view, the viewpoint of inner noumenality, and hence divine
goodness. The superleader, equivalent
to, though more evolved than, any pope, may not be for nationalism or
internationalism (given his supra-national bias), but he can only be
against
supernationalism and the diabolical imposition by a strong people of an
ideological straitjacket upon surrounding weaker peoples.
For such a straitjacket can only be
authoritarian, and where the authoritarian exists there can be no
prospect of
the totalitarian, and hence the liberation of the People from both
nationalism
(parliamentarianism) and internationalism (republicanism) in the
interests of
supra-national freedom. If the outer
noumenal is anterior to phenomenal good and bad (in both sentient and
existential contexts), then the inner noumenal is posterior to it, and
whereas
the former is morally evil, the latter alone is morally good, a
goodness which
is truly 'beyond good and evil'.
134. Earrings
as noumenally centrifugal, and therefore alpha; badges as noumenally
centripetal, and therefore omega. In
between, the phenomenally centrifugal nature of rings as worldly, and
the
phenomenally centripetal nature of pendants as purgatorial, which is to
say
lunar. Hence one could argue that
earrings are autocratic, badges theocratic, rings bureaucratic, and
pendants
democratic. Or, alternatively, that
earrings are aristocratic, badges meritocratic, rings technocratic, and
pendants plutocratic - a difference, I would contend, between those
that are
particle-suggesting and those, by contrast, which are
wavicle-suggesting. Yet if all earrings
are noumenally
centrifugal and all badges noumenally centripetal, then earrings are
scientific
and badges religious, which is to say affiliated to proton and electron
extremes. Similarly, if all rings are
phenomenally centrifugal and all pendants phenomenally centripetal,
then rings
are economic and pendants political, which is to say, affiliated to
atomic and
neutron extremes. Hence we can no more
speak of some earrings as religious, than of some badges as scientific. All earrings are objective and all badges
subjective, even if in different ways and to different extents. Therefore there will be earrings of the
Antifather, the Antimother, the Antison, and the Antispirit, as opposed
to
badges of the Father, the Mother, the Son, and the Holy Spirit. Likewise we can no more speak of some rings
as political, than of some pendants as economic. All
rings
are subjectively objective and all
pendants objectively subjective, even if in different ways and to
different
extents. Therefore there will be rings
of the Outer Father, the Outer Mother, the Outer Son, and the Outer
Spirit, as
opposed to pendants of the Inner Antifather, the Inner Antimother, the
Inner
Antison, and the Inner Antispirit.
Doubtless we are dealing with naturalistic, realistic,
materialistic,
and idealistic distinctions in each case, though, whatever the
distinction, it
would appear that earrings are solar, rings planar (planetary),
pendants lunar,
and badges stellar, with upper-class, lower-class, middle-class, and
classless
implications respectively. The wearing
of earrings normally excludes the wearing of a badge, and vice versa. The wearing of a ring usually excludes the
wearing of a pendant, and vice versa, though this is not invariably the
case,
since the phenomenal is inherently relative, and relativities have a
way of
co-existing in amoral phenomenality.
Only the alpha and omega extremes of the noumenal are exclusive
by dint
of their absolutist constitutions.
135. To
distinguish between pop, rock, classical, and jazz on the basis of a
solar,
planar, lunar, and stellar quadruplicity paralleling the
above-mentioned
distinctions between earrings, rings, pendants, and badges. For it seems to me that pop is solar on
account of its predominantly vocal bias (in centrifugal naturalism),
whereas
jazz is stellar on account of its predominantly wind-biased nature (in
centripetal idealism) - a distinction, broadly, between emotion and
awareness,
soul and spirit, the Devil and God.
Likewise it seems to me that rock is planar on account of its
predominantly guitar-biased nature (in centrifugal realism), whereas
classical
is lunar on account of its predominating bias for keyboards (in
centripetal
materialism) - a distinction, broadly, between flesh and brain, will
and
intellect, the world and purgatory.
Hence whereas pop (which includes soul) and jazz form an
alpha/omega
antithesis, rock and classical form a worldly/purgatorial antithesis,
as
between objective and subjective modes of musical phenomenality rather
than, as
in the case of the former antithesis, objective and subjective modes of
musical
noumenality. Therefore it could be said
that, despite its popular essence, pop is fundamentally upper class,
and hence
authoritarian, in contrast to the classless, and hence totalitarian,
essence of
jazz. Whereas, in between, would come
rock as lower-class music and classical as middle-class music, the
former
somewhat republican in character and the latter parliamentary, as
befitting
feminine and masculine poles. Thus if
pop is authoritarian, it is proton orientated; if jazz is totalitarian,
it is
electron orientated; if rock is republican, it is atom orientated; and
if
classical is liberal, it is neutron orientated.
Though this is only to categorize each of the aforementioned
kinds of
music according to political criteria which, while applicable to
politically-motivated
forms of whatever kind of music, would not do justice to those forms of
it that
had been motivated by scientific, economic, or religious criteria, and
could
only be described accordingly. Hence while
some pop is authoritarian (solo singing), there are other forms of pop
which
are physical (dance), or communal (group orientated) or ritualistic
(theatrical), as the case may be. Now
what applies to pop applies no less to jazz, rock, and classical, which
also
come in a variety of forms and guises.
Yet, whatever its bias, pop will be predominantly objective, and
hence
scientific, whereas jazz will be predominantly subjective, and hence
religious. Likewise rock will be
predominantly subjectively objective, and hence economic, whereas
classical
will be predominantly objectively subjective, and hence political. Put in terms of our earring, ring, pendant,
and badge quadruplicity, one could say that whereas physical pop will
be
unequivocally earring-like in character, communal pop is of a ring-like
earring, authoritarian pop of a pendant-like earring, and ritualistic
pop of a
badge-like earring, with (relatively) naturalistic, realistic,
materialistic,
and idealistic distinctions respectively, distinctions no less
applicable, in
their various contexts, to the other kinds of music.
Hence pop can no more depart the earring, or
alpha centrifugal, than jazz depart the badge, or omega centripetal. While rock can no more depart the ring, or
worldly centrifugal, than classical depart the pendant, or purgatorial
centripetal. At its best, or most omega
orientated, pop can become quasi-ritualistic in terms of a
correspondence to a
badge-like earring, but it cannot become genuinely ritualistic, like
the least
form of jazz, i.e. vocal jazz, since the ritualistic appertains to the
alpha of
the religious quadruplicity, and jazz is the music of religion, just as
pop is
the music of science, rock the music of economics, and classical the
music of
politics. Genuine ritual corresponds to
an earring-like badge, not to a badge-like earring.
136. Pop
can usually be distinguished from rock on the basis of a vocals-only,
or
stand-alone, singer, whether this singer be solo (and authoritarian) or
part of
a group (and communal) or both to greater (dance) or lesser
(ritualistic)
extents. The pop singer does not also
play a guitar or a piano, for he is not, like a rock singer, of the
planar
world but of the solar alpha, and consequently he stands alone and
above an
instrumental commitment.
137. The
bourgeoisie always contrive to intellectualize music, and consequently
they
rely on printed and/or computerized scores to enable them to perform in
an
objectively subjective manner, with due regard to the inner conceptual. They may despise the rock musician, with his
bodily approach to music, but they are fearful of the pop musician,
with his
soulful approach to music, and envious of the jazz musician, whose
spiritual
approach to music, based on spontaneous improvisation, transcends the
intellect
to the degree that the stellar transcends the lunar, or air transcends
water. Even the most intellectual of
jazz musicians, who are generally keyboardists, transcend the intellect
to a
degree which makes even the most spiritual of classical musicians, the
wind
concertoist, seem comparatively intellectual.
138. An
attempt to illustrate the fourfold subdivisions of each kind of music,
beginning with pop, the musical alpha:-
POP
SOLO
VOCAL/GROUP VOCAL/SOLO THEATRICAL
|
|
|
|
|
|
DANCE
proceeding
to
rock, the worldly kind of music:-
ROCK
POP-ROCK HARD
ROCK
JAZZ-ROCK
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
| *
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOFT
ROCK
continuing
with
classical, the purgatorial kind
of music:-
CLASSICAL
OPERAS/SYMPHONIES/CONCERTOS
|
|
|
|
|
|
BALLET
and
culminating
in jazz, the omega kind of
music:-
JAZZ
VOCAL
JAZZ PIANO
JAZZ
WIND JAZZ
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
*
|
*
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
GUITAR
JAZZ
with
broadly
naturalistic, realistic,
materialistic, and idealistic distinctions respectively, which
parallel, so I
shall argue, earrings, rings, pendants, and badges (as already
discussed), as
well as our more familiar proton, atom, neutron, and electron divisions
...
with effect to fire, earth, water, and air or, in theological parlance,
hell,
world, purgatory, and heaven. Hence
while soul is the essence of pop (including 'black pop', or soul),
spirit is
the essence of jazz (including 'white jazz', or blues).
And while will is the essence of rock
(including 'black rock', or rap), intellect is the essence of classical
(including 'black classical', or big band trad). No
more
than pop can depart soul without
ceasing to be pop ... can jazz depart spirit and remain jazz. Now what applies to pop and jazz, to the Devil
and God, applies no less to rock and classical, to the world and
purgatory, so
that rock can no more depart will and remain rock than classical depart
intellect without ceasing to be itself.
139. Rock
classical is the classical of a liberal republic; classic rock the rock
of a
social republic. A parallel, one might
argue, to 'classics' in paperback and original popular paperbacks. Or, more contemporaneously, to 'classics' on
tape and to classic rock tapes.
140. In
terms of Marxian class-war, pop and classical are the upper-class and
middle-class enemies of the rock-biased working class, and therefore
the
hard-line Marxist will desire nothing less than the salvation of rock,
or
working-class music, from pop and classical, solar and lunar,
oppression, viz.
subversive influence. Yet if the Marxian
Communist desires the salvation of the world from both hellish and
purgatorial
oppression, the Nietzschean Fascist (the genuine and not bogus, or
authoritarian, 'Fascist') desires nothing less than the salvation of
the world,
viz. the rock-biased working class, from itself, in order that it may
embrace
the 'Kingdom of Heaven' and thus achieve a true salvation in jazz; the
ultimate
kind of music in the ultimate kind of society.
It is not the Marxian 'free from' but the Nietzschean 'free for'
which is
the ultimate question, and this can only be answered in terms of a
superstellar
binding of the saved People to God, and hence to spiritual
self-realization in
the classless society of an omega-oriented paradise.
141. To distinguish
the genuine Fascism of a Mussolini or a Primo de Rivera from the false
Fascism
of a military dictator like Franco or the Hitlerite sell-out of the
Nazi Party
to the military. True Fascism can only
be party totalitarian, unlike the bogus Fascism of military dictators,
who
function as authoritarian individuals in the service of the Devil, viz.
the
development of superstate imperialism.
The Nazi Party, which was never genuinely fascist in the first
place (since
Catholicism was of negligible significance to it), lost what pretences
it may
have had to being fascist on the day when Hitler did a deal with the
Junker-dominated military and effectively sold it out for authoritarian
gain,
becoming, thereafter, Commander-in-Chief of the Armed Forces. Hence from being a sort of totalitarian God,
Hitler ultimately became an authoritarian Devil, and the Nazi Party
went
steadily downhill, losing whatever moral authority it may once have
possessed. Mussolini remained (just) a
totalitarian God, but he fell increasingly under the Devil's influence
and was
unable to prevent his political damnation.
Authoritarianism must always perish, but genuine totalitarianism
has yet
to live!
142. The
fact that the American president, whether Democratic or Republican, is
also
Commander-in-Chief of the Armed Forces ... is what prevents America
from being
a genuine democracy and, instead, makes it an elected dictatorship, an
authoritarian dictatorship in which the President effectively becomes
the Devil
personified and America remains the world's most powerful Superstate,
the
'Great Satan' as I believe the Ayatollah Khomeini metaphorically called
it. Such a diabolical country will not
hesitate to prop-up or establish, by military force if necessary,
authoritarian
regimes wherever it can ... ostensibly in defence of freedom but, in
reality,
to safeguard its own power and keep America free of God.
For God can only do business where the world
has triumphed (and the meek have accordingly inherited the earth). Where it has not triumphed, the Devil still
holds sway, whether directly, as in the case of authoritarian regimes,
or
indirectly, through bourgeois democracy.
Either way, the world is under the cosh and in no position to be
saved.
143. I am
always on the side of the world against lunar or solar oppression, the
oppression of the People by bourgeoisie and/or aristocracy. Thus I am always on the side of Marxism,
Socialism, Communism (call it by what name you like) against
Liberalism, Capitalism,
Imperialism, and Authoritarianism. But
the People's struggle against the bourgeoisie is not and cannot be
regarded as
an end-in-itself. Where the People are
free of lunar and/or solar oppression, they will exist in a People's
Republic,
which is not the ultimate form of totalitarianism, since republicanism
falls
short of true totalitarianism to the extent that the world falls short
of
Heaven, or worldly people of God (the Holy Spirit).
Only when the Social Transcendentalist Centre
is democratically established at the expense of socialist republicanism
...
will the People be saved from the world, saved from their own worldly
sins -
judicial and economic no less than political - for the privilege of
religious
sovereignty and the right, thereby, to spiritual self-realization. Such a true totalitarianism, as signified by
Social Transcendentalism, is obviously fascistic (and religious) rather
than
communistic (and economic), and it will lead to the Nietzschean
Millennium ...
of post-human life forms, viz. supermen and/or superbeings and
supra-beings,
who will carry on the spiritual journey from where man, in his
humanistic
imperfection and limitation, leaves off.
The Millennium as envisaged, communistically, from the Marxian
perspective of bogus, or worldly, totalitarianism is necessarily
humanistic,
and therefore falls woefully short of a divine insight into the need
for and
justification of post-humanist criteria.
Only the true totalitarianism of a Social Transcendentalist
Centre will
provide the criteria necessary for an advance towards a true, or
post-human,
Millennium ... in which man is accordingly 'overcome' and Heaven
becomes a
reality. But such totalitarianism will
be as far removed from the bogus Fascism of authoritarian regimes as
from the
bogus totalitarianism of republican regimes - indeed, even farther
removed from
it, insofar as authoritarianism and totalitarianism are nothing less
than the
alpha and omega of politics, supernationalism and supra-nationalism,
with
effective diabolic and divine connotations accordingly.
No greater ideological distance could be
imagined! Now if the world is closer to
Heaven than to Hell, then its lunar oppressor is closer to Hell than to
Heaven
- indeed, may even take an authoritarian form, as in the case of the
American
presidency, with its overly militaristic powers and military standing
as
Commander-in-Chief. Hence the slide of
liberalism towards authoritarianism is balanced or countered only by
the
advance of republicanism towards totalitarianism, as liberalism and
republicanism are wrenched asunder by opposing forces, the forces of
the Devil
on the one side and of God on the other, authoritarianism and
totalitarianism,
in what has to be regarded as an ultimate conflict for control of this
planet. If the Devil wins, then Hell is
the ideological result. But if God wins,
then Heaven will be the prize and such a prize is beyond price! At present, the globe still revolves on a
liberal/republican axis, even when liberalism veers towards
authoritarianism
and republicanism veers towards totalitarianism; for purgatory and the
world
are the North and South poles of contemporary civilization. But, one day, I am convinced that this will
not be the case and that, due to a cataclysmic upheaval the likes of
which it has
never before witnessed, the globe will change to an
authoritarian/totalitarian
axis in which, politically speaking, the Devil and God will struggle
for
control of the planet and, if divine justice be done, God will vanquish
the
Devil, and hence authoritarianism, for all time, thereby saving the
People
(who, after all, are closer to God) from the Devil's clutches ... in
order that
they may enter the 'Kingdom of Heaven' and be religiously sovereign
through all
eternity, joining those of their kind who had already made it through
to
Eternity and were One with God in His crusade against the Devil.
144. The
materialist's heaven of computerized (VDU text) inner light; the
naturalist's
heaven of chemical (narcotic) inner light; the idealist's heaven of
spiritual
(meditative) inner light. Lunar, solar,
and stellar forms of Heaven, with the stellar or spiritual heaven alone
commensurate with true divinity and thus ultimate salvation. For the materialistic heaven of mechanical
inner light is really lunar (and hence middle class); the naturalistic
heaven
of chemical inner light is really solar (and hence upper class); while
the
idealistic heaven of spiritual inner light is really stellar (and hence
classless). Contrasted to which, one
could speak, if rather paradoxically, of the realistic heaven of sexual
(orgasmic) inner light being planar (and hence working class), but such
a
heaven would be at a bodily remove from definitive heaven and no more
than a
worldly approach to transcendence. And
yet, even the bodily is closer, in a manner of speaking, to the
spiritual than
are the mechanical and chemical ... to the extent that the world is
closer to
God than to either purgatory or Hell.
One might say that whereas the realistic heaven of the fleshy
inner
light is republican, the idealistic heaven of the spiritual inner light
is
totalitarian. In contrast to which, it
would seem that whereas the materialistic heaven of the computerized
inner
light is liberal, the naturalistic heaven of the chemical inner light
is authoritarian. Hence no less than the
republican is closer
to the totalitarian, so the fleshy inner light is closer to the
spiritual inner
light. And no less than the liberal is
closer to the authoritarian, so the mechanical inner light is closer to
the
chemical inner light. In fact, it should
be apparent that where the republican is triumphant the fleshy inner
light will
prevail, whereas the triumph of totalitarianism at the expense of
republicanism
will entail the ascendancy of the spiritual inner light, as relative to
religious sovereignty. Conversely, it
should be no less apparent that where the liberal is triumphant the
material
inner light (of computers, etc.) will prevail, whereas the triumph of
authoritarianism at the expense of liberalism will entail the
ascendancy of the
chemical inner light (of hard drugs), as relative to the Devil. Therefore no less than the orgasmic inner
light of sex and the mechanical inner light of computers constitute
competing
poles of a republican/liberal axis, so the chemical inner light of hard
drugs
and the spiritual inner light of meditation constitute competing poles
of an
authoritarian/totalitarian axis, with, in the former case,
worldly/purgatorial
implications, and, in the latter case, diabolic/divine ones. Clearly if God is to triumph over the Devil,
then the spiritual inner light must get the better of the chemical
inner
light. But before this can happen, God
must first triumph over the world and thus save the People from the
orgasmic
inner light of their worldly sin. For
the flesh is just as much an obstacle to the spirit as republicanism to
totalitarianism, and therefore it must be transcended if the true
heaven of
spiritual inner light is to come properly (and officially) to pass ...
on the
basis of religious sovereignty in the People.
Only from the standpoint of this spiritual inner light will it
be
possible to defeat the chemical inner light of the Devil; only from a
totalitarian standpoint can the authoritarian dragon finally be laid to
rest.
145. Was
Aldous Huxley, with his predilection for the chemical inner light (of
LSD and
mescaline) a devil's advocate? Yes,
manifestly he was, and one can infer an authoritarian bias from his
chemical
predilections ... in contrast, I would argue, to the rather more
republican
bias of the carnal D.H. Lawrence, whose predilection for orgasmic inner
light
needs no amplification here! Hence an
upper-class/working-class distinction that puts Huxley in a somewhat
unfavourable light from God's standpoint.
146. The
element of the scientific (objective) person is fire; the element of
the
political (objectively subjective) person is water; the element of the
economic
(subjectively objective) person is earth; and the element of the
religious
(subjective) person is air. Hence from
Hell
to Heaven via purgatory and the world, since science is of the Devil no
less
than religion of God, while politics is masculine and economics
feminine, with
male and female correlations accordingly.
147i. Just
as physics is the naturalism of science and chemistry its idealism, so
technology is the materialism of science and biology its realism. Hence the solar which is truly solar and the
solar which is quasi-stellar, as against the solar which is quasi-lunar
and the
solar which is quasi-planar. (Read: one type of earring or another).
ii. Just
as
authoritarianism is the naturalism of
politics and totalitarianism its idealism, so liberalism is the
materialism of
politics and republicanism its realism.
Hence the lunar which is quasi-solar and the lunar which is
quasi-stellar, as against the lunar which is truly lunar and the lunar
which is
quasi-planar. (Read: one type of pendant or another.)
iii. Just
as feudalism is the naturalism of
economics and corporatism its idealism, so capitalism is the
materialism of
economics and socialism its realism.
Hence the planar which is quasi-solar and the planar which is
quasi-stellar, as against the planar which is quasi-lunar and the
planar which
is truly planar. (Read: one type of ring or another.)
iv. Just
as
ritual is the naturalism of religion
and devotion its idealism, so ethics is the materialism of religion and
aesthetics its realism. Hence the
stellar which is quasi-solar and the stellar which is truly stellar, as
against
the stellar which is quasi-lunar and the stellar which is quasi-planar.
(Read:
one type of badge or another).
148. To
distinguish the alpha of wind instruments from the omega of wind
instruments,
with all due antithetical gradations in between, on the following
basis:
harmonicas as opposed to clarinets on the alpha/omega poles of a
centrifugal/centripetal dichotomy. Then:
flutes and saxophones as antithetical within the confines of a
relatively
centrifugal/centripetal dichotomy. After
which, trombones and trumpets as antithetical within the confines of a
more
centrist centrifugal/centripetal dichotomy.
Finally, French horns and English horns as antithetical within
the
centrist confines of a centrifugal/centripetal dichotomy.
Hence from harmonicas at one end of the wind
spectrum to clarinets at the other end via flutes/saxes,
trombones/trumpets,
and French horns/English horns. Since
wind instruments, corresponding to air, are the most religious of all
instruments, it follows that those at the alpha pole will approximate
to
fundamentalism and those at the omega pole to transcendentalism, with
all due
gradations coming in-between. For
fundamentalism and transcendentalism are to religion what, for example,
authoritarianism and totalitarianism are to politics - the alpha and
omega
poles of an elemental spectrum (in this case electron), and where
fundamentalism is ritualistic, transcendentalism, by contrast, is
devotional,
as befitting a particle/wavicle, collectivistic/individualistic
distinction. Hence, in music, all the
difference between blues and jazz, woe and joy, the subjective beset by
external (objective) distractions and the subjective joyfully
wrapped-up in
self-contemplation.
149. In
literature, fiction is a sort of intellectual extrapolation from the
world, a
lunar perspective on life which contrasts with the worldly perspective
of drama
much the way that Protestant Christianity contrasts with Catholic
Christianity,
or Christ with the Blessed Virgin, or the middle class with the working
class,
or liberalism with republicanism, or capitalism with socialism, or
water with
earth, or neutrons with atoms, or ... man with woman and intellect with
will. For, in truth, the world is rather
more will (contrary to Schopenhauer) than will and idea, and in drama
the world
finds its will no less than, in novelistic fiction, the Antiworld (of
purgatory) finds its intellect, and accordingly interprets the world
from the
lunar elevation, as it were, of the idea.
Hence where drama is concrete and subjectively objective,
fiction is
abstract and objectively subjective, in contrast to the objectivity of
philosophy (which is quasi-scientific) and the subjectivity of poetry
(which is
quasi-religious), the alpha and omega (relatively speaking) of
literature,
which, of all the arts, is the branch most correlative of the
intellect, and
hence purgatory. In fact, one could
argue that, unlike music (which stands closer to science) and art
(which stands
closer to religion), literature is closest to politics and thus stands
above
architecture as the art closest of all to economics, and hence the
world. Regarded thus, literature would be
the most
political branch of the arts, and whilst it is safe to assume a
liberal/republican dichotomy between fiction and drama, it is by no
means
unsafe to assume an authoritarian/totalitarian distinction between
philosophy
and poetry, conceiving of the former distinction in a relatively
middle-class/working-class light, and the latter distinction in a
relatively
upper-class/classless light (although it has to be remembered that
literature,
being of the intellect, is essentially middle class and therefore only
quasi-upper class, quasi-working class, or quasi-classless, depending
on the
genre in question, i.e. philosophy, drama, or poetry.)
150. If
literature, being intellectual, is the branch of the arts that most
approximates
to a middle-class, and therefore political, equation, then
architecture, being
wilful, is the branch most approximating to a lower-class, and
therefore
economic, equation, with sculpture coming in-between as a kind of cross
or
compromise between intellectual and wilful, masculine and feminine
alternatives, much as though it were equivalent to a bourgeois republic
in
between a parliamentary democracy (bourgeois) and a social democracy
(proletarian), or, alternatively, to heterosexuality in between
homosexual and lesbian extremes, as
appertaining to the
lunar and the planar respectively.
Hence, unlike literature (which is essentially masculine) and
equally
unlike architecture (which is essentially feminine), sculpture is
androgynous
and thus a marriage of idea and will, of middle- and lower-class
elements. However, if sculpture is neither
fish nor
fowl (this metaphor being particularly appropriate to a water/earth
correlation), then music, being emotional, is the branch of the arts
that most
approximates to an upper-class, and therefore scientific, equation,
whereas
art-proper, being spiritual, is the branch that most approximates to a
classless, and therefore religious, equation.
If literature and architecture are vertically antithetical, as
between
purgatory and the world, then music and art are horizontally
antithetical, as
between Hell (alpha) and Heaven (omega).
Literature may be masculine and architecture feminine, but music
is
diabolic and art divine, as befitting noumenal extremes which flank the
phenomenal in both its lunar and planar manifestations, and flank it,
therefore, in solar and stellar terms, protons and electrons either
side, so to
speak, of the neutron/atomic dichotomy between literature and
architecture.
151. In
major athletics competitions, for example the Olympics, Gold is
equivalent to
upper class (or solar), Silver to middle class (or lunar), and Bronze
to lower
class (or planar), with non-medal positions being equivalent to
classless
(stellar) and therefore not subject to classifiable commendation. To compete and win in the Olympics, one must
be the sort of untransvaluated person who takes the solar-lunar-planar
establishment for granted and is therefore classifiable as a Western
insider,
i.e. one with no stellar or, more particularly in this day and age,
superstellar resolve or allegiance. Thus
the Olympics, and by implication athletics competitions generally, are
for
people of a non-religious, and hence fundamentally heathen, disposition.
152. Cricket
is a morally unacceptable game from a divine, or superstellar,
standpoint,
since it signifies an attack by the Diabolic on the Divine, with
intermediate
collusion by the world. In other words,
the bowler must attack the stumps and prevent the batsman, whose
correspondence
is effectively purgatorial, from scoring runs at his expense, aided and
abetted
by the field, who correspond to the world.
Hence a solar attack upon the superstellar, which is defended by
the
lunar, or batsman-proper. Put
metaphysically, one could argue that the stumps correspond to an
electron
equivalence, the batsman to a neutron equivalence, and the bowler and
field to
proton and atomic equivalents respectively, thereby confirming a sort
of
'cunt/prick' dichotomy which assumes a 'super', or absolute, standing
at bowler
(particle centrifugal) and stumps (wavicle centripetal) extremes. Only a people who have no respect for God, or
the superstellar, would cold-bloodedly condone and indulge in a sport
which
makes an attack on the divine equivalence its very raison
d'être, the bowler being
congratulated every time he sends the bails (and sometimes even the
stumps!)
flying. This is not an Irish game, nor
could it ever be!
153. From
a moral standpoint, amateur sport is preferable to professional sport
because
it indicates that the competitive participants only take part on a
part-time
and largely informal basis, as opposed to a full-time and intensely
formal
one. It may be that human nature demands
that certain competitive dues have to be paid to the Devil, but there
is all
the difference in the world between being a man who pays such dues on a
part-time basis and actually being a devil oneself and competing on a
professional basis - all the difference, one could argue, between
civilization
and barbarism, or human beings and infernal doings.
154. If
God's will is done and the superstellar Beyond becomes a reality, then
the
existing (solar-lunar-planar) world-order will have to be overcome; for
it will
not change itself but, as in professional sport, can only continue to
persist
immorally world-without-end, pitting competitor against competitor in a
vicious
circle of mutual destruction. The sinful
must be judged by their sins and sentenced accordingly, if needs be to
eternal
damnation.
155. Because
the British have little or no moral resolve or sense of the
superstellar, they
can do no better, if working class, than look forward to the
possibility of
going up the lunar limbo, as it were, and becoming middle class,
presumably
through starting-up or partnering a business.
Should that prove successful, there then remains the possibility
of
going into politics and getting elected to parliament.
Should their parliamentary career prove
successful, there is then the possibility of being elevated to the
peerage and
accordingly moving from the House of Commons to the House of Lords
where, in
common with other peers, they qualify for upper-class status. Thus it is possible, in Britain, to graduate
from the planar status of working class to the solar status of upper
class via
the lunar status of middle class, as, in fact, a number of well-known
politicians have done. What it is not
possible
to
do in Britain, however, is to
graduate from the planar status of working class to the superstellar
status of
classless salvation (from the world) since, as already noted, the
British have
no real moral sense on account of their allegiance to the
solar-lunar-planar
order which typifies not only Britain but, sadly, the great majority of
Western
countries to greater or lesser extents.
Thus, in Britain, success is effectively measured in the
class-bound
terms of a rise from lower to higher social strata, rather than in
regard to a
classless rejection of the world and concomitant salvation in God (the
Holy
Spirit). Those who do in fact reject the
world are cynically dismissed as bums or tramps, even when they are not
manifestly recognizable as people who tramp the streets all day. For the great majority of Britons have no
respect for, or understanding of, the Divine, and consequently they
take a dim
view of those who, like hippies, reject the established order, or those
who,
for whatever reason, have fallen foul of it, like down-and-outs. In England, it is the fashion to 'kick a man
when he is down', as though to force him back into line or punish him
for
having fallen out of it, whereas in Ireland the down-and-out is more
likely to
meet with the sort of compassion that only a people capable of true
moral
insight would be prepared to give, since, not being identifiable as
either working
class or middle class, he is effectively classless and thus closer to
God than
to the world. In fact, he will be more
significant and congenial to the godly than are the upright citizens of
countries like England who, whether working class or middle class or
even upper
class, would be more disposed to spit upon him than to offer him alms. The truly godly individual will perceive in
the down-and-out a crude manifestation of the Holy Spirit in the world,
and
will strive to honour him accordingly.
156. To
distinguish between the roll-neck sweater as divine alpha and the
open-collar
shirt with cravat as diabolic alpha, or autocratic as opposed to
theocratic
alpha. Hence an 'outer' centripetal on
the one hand, but an outer centrifugal on the other hand.
Contrasted to which, we may say that bow-ties
are of the inner centrifugal, or a centrifugal of the world, while
conventional
collar-and-ties are of the purgatorial centripetal, an outer
centripetal which
stands in a masculine relationship to the feminine world.
157. Open
societies are societies of the superstar/star rather than of the
cross/supercross, since openness carries a centrifugal and outer
connotation
which contrasts with the inner and centripetal connotation, for
example, of
closed societies, whether lunar (Christic) or stellar (fundamentalist)
and
superstellar (transcendentalist).
158. Whereas
the diabolic is noumenally objective (solar), and the masculine
phenomenally
objective (lunar), the feminine is phenomenally subjective (planar) and
the divine
noumenally subjective (stellar). Hence
life would seem to reflect a devolution from noumenal objectivity to
phenomenal
subjectivity (as from the Father to the Mother), and an evolution from
phenomenal objectivity to noumenal subjectivity (as from the Son to the
Holy
Spirit). For whereas the
diabolic/masculine is objective, the feminine/divine is subjective. Centrifugal and centripetal.
Strength/goodness and beauty/truth -
strength, corresponding to the diabolic, being no less noumenally
objective
than truth, corresponding to the divine, is noumenally subjective;
beauty,
corresponding to the feminine, being no less phenomenally subjective
than
goodness, corresponding to the masculine, is phenomenally objective. Whereas strength is immoral and truth moral,
beauty and goodness are alike amoral, the amoral taking a phenomenal
form in
between the two noumenal extremes. Thus
from the positive immorality of the diabolic, and hence strength, to
the
positive amorality of the feminine, and hence beauty; but from the
positive
amorality of the masculine, and hence goodness, to the positive
morality of the
divine, and hence truth. If there is a
negative (outer) immorality and a negative (outer) morality in relation
to both
the diabolic and the divine, it can only be in the forms of a solar
(weakness)
precondition to supersolar diabolism on the one hand, that of the
Antifather,
and of a stellar (illusion) precondition to superstellar divinity on
the other
hand, that of the Antispirit. Likewise,
if there is a negative (outer) amorality in relation to both the
feminine and
the masculine, it can only be in the forms of a planar (ugly)
precondition to
superplanar femininity on the one hand, that of the Antimother, and of
a lunar
(evil) precondition to superlunar masculinity on the other hand, that
of the
Antison.
159. In
the Beginning was the alpha Void (of electron particles), and the alpha
Void
was a superfeminine womb from which first Satan (proton particles) and
then Man
(neutron/atomic particles) fell, as Adam and Eve from 'the Garden'. In the End will be the omega Heaven (of
electron wavicles), and the omega Heaven will be a supermasculine tomb
to which
He will rise in the salvation of Man from the world (Resurrection). Hence the Fall and the Resurrection are
antithetical - the former from negative spirit and the latter to
positive
spirit, alpha and omega of an electron-particle Beginning and an
electron-wavicle End which are completely antithetical and yet equally
noumenal
- the one apparent (outer noumenal subjectivity) and the other
essential (inner
noumenal subjectivity).
160. If
the alpha is supernatural, then the omega is supra-natural or, more
specifically, super-artificial. For the
supernatural and the super-artificial are no less antithetical than the
natural
and the artificial, viz. the world and purgatory, the Mother and Son. Thus where the supernatural is solar and the
natural planar (planetary), the artificial is lunar and the
super-artificial
stellar. Now just as the essence of
nature is soul, so the essence of artifice is spirit.
Hence where the supernatural and the
super-artificial are concerned, we can speak of an antithesis between
supersoul
and superspirit, the former no less the essence of supernature than the
latter
is the essence of super-artifice. Thus
where, in the past, I have spoken of soul and will in connection with
the solar
alpha and the planar world, I am here speaking of supersoul and soul. Similarly, where I have spoken of intellect
and spirit in connection with the lunar purgatory and the stellar
omega, I am
now speaking of spirit and superspirit.
For the intellect is no less spiritual than the will soulful,
and
whereas the intellect is the spirit of artifice, the will is the soul
of
nature. The soul of supernature, by
contrast,
is the supersoul, whereas the spirit of super-artifice is the
superspirit. Soul and spirit,
corresponding to phenomenal
subjectivity and to phenomenal objectivity, are thus flanked by
supersoul and
superspirit, corresponding to noumenal objectivity and to noumenal
subjectivity, and where the soul is feminine and the spirit masculine,
the
supersoul is diabolic and the superspirit divine. The
noumenal
objectivity of the supersoul
contrasts, as outer light to inner light, with the noumenal
subjectivity of the
superspirit, while the phenomenal subjectivity of the soul contrasts,
as outer
darkness to inner darkness, with the phenomenal objectivity of the
spirit. Soul and spirit are ever in
opposition as
nature and artifice, just as supersoul and superspirit constitute an
effective
opposition between supernature and super-artifice, the Father and the
Holy
Spirit of a solar/stellar polarity which flanks the planar/lunar
polarity of
the Mother and the Son. Now if soul, the
essence of nature, is antithetical to spirit, the essence of artifice,
then
soul is of the star and spirit of the cross.
Similarly, if supersoul, the essence of supernature, is
antithetical to
superspirit, the essence of super-artifice, then supersoul is of the
superstar
and superspirit of the supercross.
161i. If
the cultivation of soul is cultural, then the pursuit of nature, the
appearance
of soul (the 'will' for Schopenhauer), is philistine, since culture and
philistinism stand to soul and nature as inner and outer manifestations
of the
worldly (planar), and therefore have their metaphysical/physical
parallels in
the atomic-wavicle/atomic-particle distinction between the Blessed
Mother and
the Antimother, viz. Catholicism and Republicanism.
ii. Likewise
if
the cultivation of spirit is
civilized, then the pursuit of artifice, the appearance of spirit (the
'intellect' or 'idea' for Schopenhauer), is barbarous, since
civilization and
barbarism stand to spirit and artifice as inner and outer
manifestations of the
purgatorial (lunar), and therefore have their metaphysical/physical
parallels
in the neutron-wavicle/neutron-particle distinction between the Son and
the
Antichrist, viz. Protestantism and Parliamentarianism (liberalism).
iii. Similarly,
if
the cultivation of supersoul, the
essence of supernature, is supercultured, then the pursuit of
supernature, the
appearance of supersoul, is superphilistine, since superculture and
superphilistinism stand to supersoul and supernature as inner and outer
manifestations
of the alpha (solar), and therefore have their metaphysical/physical
parallels
in the proton-wavicle/proton-particle distinction between the Father
and the
Antifather, viz. Fundamentalism and Communism.
iv. Finally,
if
the cultivation of superspirit,
the essence of super-artifice, is supercivilized, then the pursuit of
super-artifice, the appearance of superspirit, is superbarbarous, since
supercivilization and superbarbarism stand to superspirit and
super-artifice as
inner and outer manifestations of the omega (stellar), and therefore
have their
metaphysical/physical parallels in the
electron-wavicle/electron-particle
distinction between the Holy Spirit and the Antispirit, viz.
Transcendentalism
and Fascism.
162. From
supersoul to soul, and from soul, via a spiritual detour, to supra-soul
(superspirit), as from the Father to the Mother, and the Mother, via
the Son,
to the Holy Spirit. It would be wrong to
suppose that because the Mother and the Son are in polar positions (as
between
the world and purgatory) the Mother is Antichrist vis-à-vis Christ. Clearly, this is nonsense, because to be
'anti' one must be in complementary opposition to a given metaphysical
position, existing as a particle fall from wavicle blessedness. The only Antichrist to Christ is the
political, and therefore parliamentary, position of a neutron-particle
cursedness (in evil and hate), whereas the Mother, existing in
atomic-wavicle
blessedness (of beauty and pleasure), is simply germane to the world as
an
alternative deity in positive competition with the Son (plus the Father
and the
Holy Spirit) for the hearts and minds of men, some of whom will prefer
soul to
spirit, others spirit to soul, yet others supersoul to superspirit, and
even
some who will prefer superspirit to supersoul, the Holy Ghost to the
Father
(not to mention the Mother and Son). No,
the Mother is no more Antichristic than the Father or the Holy Spirit. The Mother is simply what she is, and against
her, in complementary opposition, is ranged the Antimother of
atomic-particle
cursedness (in ugliness and pain), viz. Republicanism vis-à-vis
Catholicism.
163. What
makes sex ungodly, and therefore 'sinful', is the fact that it is
rooted in a
proton imposition upon the atomic, viz. the Father upon the Mother,
with the
possibility of a neutron child, viz. the Son and/or Daughter, following
conception. Thus the electron, which
alone appertains to God, is left out of the picture, and what happens
is akin
to a solar-planar-lunar vicious circle of heathen sin, with little or
no
possibility of a stellar redemption ... in God.
Consequently, sex can only be unattractive to the saved spirit,
the
free-electron spirit of the godly, because its starting-point in the
proton, or
Father, is effectively diabolic, and one could say that a man becomes
or shows
himself to be a devil when engaged in the dialectic of worldly sin, a
diabolic
thesis vis-à-vis a worldly antithesis, viz. the woman, with the
possibility of
a lunar synthesis following conception.
Whether this devil is negative or positive, of the Antifather
(Satan) or
the Father, will depend upon whether his approach to coitus is particle
orientated (and collectivistic) or wavicle orientated (and
individualistic),
that is to say, whether he has sex in a front-to-back position with the
woman
or in a front-to-front position, from behind or face-to-face, and I
would argue
that whereas the former connotes with (proton-particle) weakness and
humiliation, the latter connotes with (proton-wavicle) strength and
pride, a
difference, in effect, between science (physics) and religion (ritual),
centrifugal objectivity and centripetal objectivity.
Moreover, it would seem that a precondition
of one or other of the two main approaches to coitus is the nature of
the
woman's clothing, i.e. whether dress or skirt, so that women garbed in
a dress,
which is an absolutist entity, are more exposed to being taken from
behind, in
a front-to-back position, than those whose preferred mode of clothing
is a
skirt, the relativity of which vis-à-vis vest or blouse would seem to
indicate
a preference for and/or entitlement to face-to-face coitus in deference
to a
more subjective integrity, an integrity, one might say, of wavicle as
opposed
to particle atoms. However that may be,
sex can only be ungodly whatever the favoured approach of the
participants; for
the Father and the Holy Spirit are no less antithetical in regard to
positive
diabolic/divine options than the Antifather (Satan) and the Antispirit
(Jehovah) in regard to negative diabolic/divine options, and only a
fool would
seriously take the Father for God, confounding Him with either the
Creator (the
Antispirit) or the ultimate Creation (the Holy Spirit), the former of
which
began the Universe (in electron particles) and the latter of which is
destined
to end it (in electron wavicles), the alpha and omega of the First One
and the
Last One, divine appearances and divine essences. He
who
stands aside from upper-class protons,
working-class atoms, and middle-class neutrons is before or beyond the
vicious
circle of solar-planar-lunar enslavement, whether in the classless
electron
particles of stellar virtue (before) or in the classless electron
wavicles of
superstellar virtue (beyond), but only he who is beyond the vicious
circle of
the worldly fall is truly classless and thus of the Saved.
164i. To
distinguish the noumenal outer subjectivity of the Antispirit from the
noumenal
inner subjectivity of the Holy Spirit ... on the basis of an
electron-particle/electron-wavicle dichotomy.
ii. Likewise,
to
distinguish the noumenal outer
objectivity of the Antifather from the noumenal inner objectivity of
the Father
on the basis of a proton-particle/proton-wavicle dichotomy.
iii. Similarly,
to
distinguish the pseudo-noumenal
(quasi-phenomenal) outer subjectivity of the Antimother from the
pseudo-noumenal (quasi-phenomenal) inner subjectivity of the Mother on
the
basis of an atomic-particle/atomic-wavicle dichotomy.
iv. Finally,
to
distinguish the pseudo-noumenal
(quasi-phenomenal) outer objectivity of the Antison from the
pseudo-noumenal
(quasi-phenomenal) inner objectivity of the Son on the basis of a
neutron-particle/neutron-wavicle dichotomy.
165i. Thus,
keeping to the same sequence, to distinguish the apparent stellar from
the
essential stellar (superstellar) on the basis of a chemistry/devotion
divide.
ii. To
distinguish the apparent solar from the
essential solar (supersolar) on the basis of a physics/ritual divide.
iii. To
distinguish the apparent planar from the
essential planar (superplanar) on the basis of a biology/aesthetics
divide.
iv. To
distinguish the apparent lunar from the
essential lunar (superlunar) on the basis of a technology/ethics divide. Such, then, are the alpha/omega distinctions
between the Devil and God, Hell and Heaven, science and religion,
protons and
electrons.
166i. When
it comes, by contrast, to the intermediate distinctions between the
masculine
and the feminine, purgatory and the world, politics and economics,
neutrons and
atoms, we shall have to distinguish the pseudo-noumenal
(quasi-phenomenal)
outer subjectivity of the Inner Antispirit from the pseudo-noumenal
(quasi-phenomenal) inner subjectivity of the Outer Spirit on the basis
of an
electron-biased neutron-particle/atomic-wavicle divide.
ii. Likewise,
to
distinguish the pseudo-noumenal
(quasi-phenomenal) outer objectivity of the Inner Antifather from the
pseudo-noumenal (quasi-phenomenal) inner objectivity of the Outer
Father on the
basis of a proton-biased neutron-particle/atomic-wavicle divide.
iii. Similarly,
to
distinguish the phenomenal outer
objectivity of the Inner Antimother from the phenomenal inner
subjectivity of
the Outer Mother on the basis of an atom-biased
neutron-particle/atomic-wavicle
divide.
iv. Finally,
to
distinguish the phenomenal outer
objectivity of the Inner Antison from the phenomenal inner subjectivity
of the
Outer Son on the basis of a neutron-particle/neutron-biased
atomic-wavicle
divide.
167i. Hence
to distinguish the apparent inner stellar from the essential inner
stellar
(inner superstellar) on the basis of a totalitarian/corporate divide.
ii. To
distinguish
the apparent inner solar from
the essential inner solar (inner supersolar) on the basis of an
authoritarian/feudal divide.
iii. To
distinguish the apparent inner planar from
the essential inner planar (inner superplanar) on the basis of a
republican/socialist divide.
iv. And,
finally,
to distinguish the apparent
inner lunar from the essential inner lunar (superlunar) on the basis of
a
liberal/capitalist divide.
168i. Thus
whereas in science, for example, technology is of the Antison,
liberalism, its
political parallel, is of the Inner Antison.
ii. Likewise,
whereas
biology is of the
Antimother, republicanism, its political parallel, is of the Inner
Antimother.
iii. Conversely
whereas
in religion, for example,
ethics is of the Son, capitalism, its economic parallel, is of the
Outer Son.
iv. Similarly,
whereas
aesthetics is of the
Mother, socialism, its economic parallel, is of the Outer Mother. And so on ... through all possible
permutations of our fourfold categories and their subdivisions thereof.
169. Whereas
999 is suggestive, in its top-heavy circularities, of the lunar, and
thus of
purgatorial criteria, 666 is no less suggestive, given its bottom-heavy
circularities,
of the planar, and thus of worldly criteria.
Globes that are above and globes that are below (9/6) in
Son/Mother, or
Antison/Antimother, or Inner Antison/Inner Antimother, or Outer
Son/Outer
Mother distinctions, as between bourgeois religion, science, politics,
and
economics on the one hand (that of the 999), and proletarian religion,
science,
politics, and economics on the other hand (that of the 666), always
allowing
for a sort of bourgeois republican compromise in between which would
have to take
the form of 888, where the globes are in balance. However
that
may be, history requires that
the 666 eclipses both the 999 and the 888, as the lunar is superseded
by the
planar and the proletarian meek accordingly inherit the earth from the
materialistic bourgeoisie. But the
People must be saved from the world, and thus the 666 of their own
ensuing
power, by the Second Coming ... if Heaven, and thus the Holy Spirit, is
to
become a concrete reality and actually acquire institutional permanence
in the
context of the Social Transcendentalist Centre, with its concomitance
of a
religiously sovereign People. The lunar
may be 999 and the planar 666, but the stellar can only be 0, the 0,
more
specifically, of the omega space towards which the pure spirit of
electron
wavicles will rise in resurrectional salvation.
170i. Physics
is science in an upper-class guise; biology science in a lower-class
guise;
technology science in a middle-class guise; chemistry science in a
classless
guise. However, science is par
excellence the discipline of the upper
class, and never more so than in the context of physics.
ii. Likewise,
feudalism
is economics in an
upper-class guise; socialism economics in a lower-class guise;
capitalism
economics in a middle-class guise; corporatism economics in a classless
guise. However, economics is par
excellence the discipline of the lower
class, and never more so than in the context of socialism.
iii. Similarly,
authoritarianism
is politics in an
upper-class guise; republicanism politics in a lower-class guise;
parliamentarianism politics in a middle-class guise; totalitarianism
politics
in a classless guise. However, politics
is par
excellence the
discipline of the middle class, and never more so than in the context
of
parliamentarianism.
iv. Finally,
ritual
is religion in an upper-class
guise; aesthetics (art) religion in a lower-class guise; ethics
religion in a
middle-class guise; devotion religion in a classless guise. However, religion is par
excellence the discipline of the classless,
and never more so than in the context of devotion.
171i. It
could be said of science that it is 'bovaryized' away from its essence
in
physics when in the contexts of biology, technology, and chemistry, and
that
whilst it is genuinely upper class in the context of physics, it is
only
quasi-lowerclass, quasi-middleclass, and quasi-classless in the
contexts of
biology, technology, and chemistry respectively.
ii. Likewise,
it
could be said of economics that
it is 'bovaryized' away from its essence in socialism (or agrarianism)
when in
the contexts of feudalism, capitalism, and corporatism, and that whilst
it is
genuinely lower class in the context of socialism, it is only
quasi-upperclass,
quasi-middleclass, and quasi-classless in the contexts of feudalism,
capitalism, and corporatism respectively.
iii. Similarly,
it
could be said of politics that it
is 'bovaryized' away from its essence in parliamentarianism
(liberalism) when
in the contexts of authoritarianism, republicanism, and
totalitarianism, and
that whilst it is genuinely middle class in the context of
parliamentarianism,
it is only quasi-upperclass, quasi-lowerclass, and quasi-classless in
the
contexts of authoritarianism, republicanism, and totalitarianism
respectively.
iv. Finally,
it
could be said of religion that it
is 'bovaryized' away from its essence in devotion when in the contexts
of
ritual, art, and ethics, and that whilst it is genuinely classless in
the
context of devotion, it is only quasi-upperclass, quasi-lowerclass, and
quasi-middleclass in the contexts of ritual, aesthetics, and ethics
respectively.
172i. Since
science is fundamentally the discipline of the Antifather (physics),
biology is
the Antifather in the guise of the Antimother, technology the
Antifather in the
guise of the Antison, and chemistry the Antifather in the guise of the
Antispirit. A quasi-atomic,
quasi-neutronic, and quasi-electronic 'bovaryization', in each case, of
the
proton root, or essence, of science.
ii. Likewise,
since
economics is fundamentally the
discipline of the Outer Mother (socialism), feudalism is the Outer
Mother in
the guise of the Outer Father, capitalism the Outer Mother in the guise
of the
Outer Son, and corporatism the Outer Mother in the guise of the Outer
Spirit. A quasi-protonic,
quasi-neutronic, and quasi-electronic 'bovaryization', in each case, of
the
atomic root, or essence, of economics.
iii. Similarly,
since
politics is essentially the
discipline of the Inner Antison (parliamentarianism), authoritarianism
is the
Inner Antison in the guise of the Inner Antifather, republicanism the
Inner
Antison in the guise of the Inner Antimother, and totalitarianism the
Inner
Antison in the guise of the Inner Antispirit.
A quasi-protonic, quasi-atomic, and quasi-electronic
'bovaryization', in
each case, of the neutron essence of politics.
iv. Finally,
since
religion is essentially the
discipline of the Holy Spirit (devotion), ritual is the Holy Spirit in
the
guise of the Father, art the Holy Spirit in the guise of the Mother,
and ethics
the Holy Spirit in the guise of the Son.
A quasi-protonic, quasi-atomic, and quasi-neutronic
'bovaryization', in
each case, of the electron essence of religion.
173. To
see drama as the literature of speech and philosophy as the literature
of
thought, thereby drawing a distinction between 'the speaker' and 'the
thinker'
on the basis of a sort of alpha/omega literary divide.
Similarly, to draw a distinction between 'the
writer', or novelist, and 'the reader', or poet, since the novelist is par
excellence a writer, whereas the poet,
although something of a writer in his own right, is more readily
associated
with public readings of his work than with the actual writing of it,
and
therefore qualifies, by analogue, for association with the notion of a
literature of reading as opposed to writing, a literature which places
him in
between the dramatist and the philosopher but over the writer. For where the writer's association is with a
literature of action, of plot before the word, and the dramatist's
association
with a literature of speech, of word-motivated action, the poet's is
with a
literature of intellect, of writing to read, and in reading his verse
he
achieves literary fulfilment, the sort of fulfilment which the
philosopher only
achieves in thought, in thinking to write (though writing to think is
also
pertinent to a philosopher's achievement, albeit from an
alpha-fundamentalist
rather than an omega-transcendentalist standpoint).
Thus the philosopher is indeed antithetical
not to the poet but to the dramatist, who writes to speak, and whose
speech is
the inspiration, in consequence, of dramatic action.
In drama, pride precedes strength, in
philosophy truth precedes joy. Where
poetry and prose are concerned, however, beauty precedes pleasure and
love
precedes goodness. For the novelist must
first conceive of a beautiful action before he can write, whereas the
poet must
first love his poem before he can read it.
174. From
the noumenal objectivity of dramatic speech to the noumenal
subjectivity of
philosophic thought via the phenomenal objectivity of poetry recitals
and the
phenomenal subjectivity of fiction-writing.
From a literary alpha to a literary omega via purgatorial and
worldly
relativities in between, speaking and thinking being no less noumenal
than
reading and writing are phenomenal. A
literary salvation for the world (of fiction) is from drama and poetry,
whereas
a literary salvation from the world is in philosophy, which alone
pertains, in
its pursuit of truth, to God.
175. Prose
poems are to poetry what short stories are to fiction - namely, a
middle-ground
extrapolation which brings the Son to the Mother and the Mother to the
Son in a
sort of lunar/planar compromise between the two. Prose
poems
descend towards the world, while
short stories (poetic prose) ascend towards purgatory, though each of
these
hybrid genres stops well short, as it were, of actually reaching either
extreme.
176. As
branches of the Arts, music, architecture, literature, and art
appertain to a
religious (as opposed to a scientific, economic, or political)
integrity, with,
broadly, music as the art of the Father (an emotional 'bovaryization'
of the
Holy Spirit, i.e. God), architecture as the art of the Mother (a wilful
'bovaryization'
of the Holy Spirit), literature as the art of the Son (an intellectual
'bovaryization' of the Holy Spirit), and art alone truly standing as
the art of
the Holy Spirit (in deference to an electron-wavicle spirituality). However, notwithstanding the fact that each
branch of the Arts is subdivisible into four main disciplines
(corresponding,
in some sense, to each pole of the religious quadruplicity), we should
distinguish between art which is fully religious, and therefore
electronic, and
art which, being acoustic or naturalistic, effectively appertains not
to Heaven
but to the world ... in a kind of atomic affiliation with economics. Such art, whether musical, architectural,
literary, or plastic, I shall describe as pertaining to the Outer
Father in the
case of music, to the Outer Mother in the case of architecture, to the
Outer
Son in the case of literature, and to the Outer Spirit in the case of
art, and
where true art is religious, it is economic.
177i. In
music, such 'economic art' takes the form of oratorios (the music of
the Outer
Father), while the music of true art takes the form of soul (the music
of the
Father).
ii. In
architecture, it takes the form of residential housing (the
architecture of the
Outer Mother), while the architecture of true art takes the form of
tower
blocks (the architecture of the Mother).
iii. In
literature, it takes the form of rhymed
poetry (the literature of the Outer Son), while the literature of true
art takes
the form of abstract computer poems (the literature of the Son).
iv. In
art,
it takes the form of drawing (the art
of the Outer Spirit), while the art of true art takes the form of
computer
graphics (the art of the Holy Spirit).
178i. Where
the three remaining subdivisions of the Arts are concerned, we are of
course
speaking, in music, of ballet, symphonies, and concertos (the acoustic
music of
the pseudo-Outer Mother, the pseudo-Outer Son, and the pseudo-Outer
Spirit), as
opposed, in supermusic, to pop, rock, and jazz (the electric music of
the
pseudo-Mother, the pseudo-Son, and of the pseudo-Spirit).
ii. In
architecture,
we are speaking of civic,
commercial, and ecclesiastical (the naturalistic architecture of the
pseudo-Outer Father, the pseudo-Outer Son, and the pseudo-Outer
Spirit), as
opposed, in super-architecture, to towering civic, commercial, and
ecclesiastical buildings (the synthetic architecture of the
pseudo-Father, the
pseudo-Son, and the pseudo-Spirit).
iii. In
literature, we are speaking of drama,
novels, and philosophy (the book-based literature of the pseudo-Outer
Father,
the pseudo-Outer Mother, and the pseudo-Outer Spirit), as opposed, in
super
literature, to film drama, radio fiction, and computer programming (the
electronic literature of the pseudo-Father, the pseudo-Mother, and the
pseudo-Spirit).
iv. In
art,
we are speaking of painting, figure
sculpture, and busts (the naturalistic art of the pseudo-Outer Father,
the
pseudo-Outer Mother, and the pseudo-Outer Son), as opposed, in
super-art, to
light art, light sculpture, and photography (the electric or synthetic
art of
the pseudo-Father, the pseudo-Mother, and the pseudo-Son).
179. Let
us now endeavour to tabulate the different Arts and their relations
both to the
world and to Heaven, thus:-
i. Music
as
the art of the Outer Father when
acoustic, but of the Father when electric.
ii. Architecture
as
the art of the Outer Mother
when traditional, but of the Mother when modern.
iii. Literature
as
the art of the Outer Son when book-based,
but of the Son when electronic.
iv. Art
as
the art of the Outer Spirit when
naturalistic, but of the Holy Spirit when synthetic.
180i. Added
to which we have the subdivisions of music, viz. oratorios, ballet,
symphonies,
and concertos, which contrast, as atoms to electrons, with the fourfold
subdivisions of modern music (supermusic) into soul, dance, rock, and
jazz.
ii. The
subdivisions of architecture, viz. civic,
residential, commercial, and ecclesiastical, which contrast, as atoms
to electrons,
with the fourfold subdivisions of modern architecture
(super-architecture) into
towering civic, residential, commercial, and ecclesiastical.
iii. The
subdivisions of literature, viz. drama,
fiction, poetry, and philosophy, which contrast, as atoms to electrons,
with
the fourfold subdivisions of modern literature (super literature) into
film
drama, radio fiction, computer poems, and computer programming.
iv.
The subdivisions of art, viz. painting, sculpture, busts, and drawing,
which
contrast, as atoms to electrons, with the fourfold subdivisions of
modern art
(super-art) into light art, light sculpture, photography, and computer
graphics.
181. Where
the Arts exist there are also the Anti-arts, whether in music,
architecture,
literature, or art, and I shall argue that where the Anti-Arts are
acoustic,
naturalistic, traditional, or whatever, what may be called the
Anti-superarts
are electric, if not electronic, and that, just as we found a
correlation
between art and economics on the one hand and super-art and religion on
the
other, so a like-correlation exists between anti-art and politics on
the one
hand and anti-superart and science on the other, giving us a kind of
vertical
antithesis between anti-art and art, but a horizontal, or alpha/omega,
antithesis
between anti-superart and super-art, the former pair equivalent, in
their
purgatorial/worldly polarity, to politics and economics, the latter
pair
equivalent to science and religion, to the Devil and God.
Hence where art is bureaucratic, anti-art is democratic. And where super-art is theocratic,
anti-superart is autocratic. Art is
phenomenally subjective (and therefore feminine), whilst anti-art is
phenomenally objective (and therefore masculine). Anti-superart
is
noumenally objective (and
therefore diabolic), while super-art is noumenally subjective (and
therefore
divine). Anti-art is of the Inner
Antifather in music, the Inner Antimother in architecture, the Inner
Antison in
literature, and the Inner Antispirit in art, whereas anti-superart is
of the
Antifather in music, the Antimother in architecture, the Antison in
literature,
and the Antispirit in art. I do not
wish, at this point, to go into the full gamut of anti-art and
anti-superart
genres, but I will say this: that, whereas in music, antimusic is of
the Inner
Antifather when operatic (compared to which classical dance, symphonic
poems,
and virtuoso instrumentals assume 'pseudo' standings relative to an
elemental
'bovaryization'), anti-supermusic is of the Antifather when conceived
in the guise
of rap (compared to which funk, punk, and blues assume 'pseudo'
standings
relative to an elemental 'bovaryization').
For opera is to antimusic what rap is to anti-supermusic: namely
the
alpha-most discipline, and therefore what most accords with a parallel
antithesis, respectively, to oratorios and soul. In
fact,
such an antithesis is nothing less
than one between musical authoritarianism and feudalism in the case of
operas
and oratorios, but ... musical physics and ritual in the case of rap
and soul.
182. Having
argued thus, I am obliged, on further reflection, to confess that I
have
probably hyped soul, pop, rock, and jazz into standings which, frankly,
they
don't generally deserve. For it seems to
me that rap, funk, punk, and blues are less anti-supermusical revolts
against a
supermusical precondition than degenerations of what is essentially, in
any
case, anti-supermusic by dint of its reliance on what may be called
drum-based
rhythms. If soul, pop, rock, and jazz
were truly supermusical art forms, then why the persistent reliance on
what is
patently a noumenally objective, and therefore particle-oriented, mode
of
rhythmic presentation, viz. drums? Does
it not seem that, to greater or lesser extents, all
drum-based
electric
music is fundamentally
anti-supermusical, and therefore not so much a revolt against
supermusic
(which, in any case, scarcely existed in any great quantity or purism
in the
late-twentieth century) as a further moral, though hardly
technological,
decline from antimusic, viz. the secular 'classical' music of the
nineteenth
century? Hence where the latter was
lunar or, if you will, superlunar, the drum-based electric music of the
twentieth century was supersolar, and thus less political in its
essence than
scientific, less a thing of the Inner Antifather (and its attendant
'bovaryizations') than of the Antifather (with its attendant
'bovaryizations'). Therefore it would
seem that things have gone from bad to worse, as from purgatory to
Hell, the
masculine to the diabolic. Consequently,
the only way they can improve is through a supermusical rejection of
anti-supermusic, and such a rejection, amounting to a moral revolution,
can
only take the form of electronic music, the music of a religious, as
opposed to
a scientific, age and sensibility. Such
electronic music will avail itself of electronic drums where
anti-supermusic
used acoustic drums, and drum machines where anti-supermusic used hand
percussion. In other words, it should be
possible to distinguish, through a sort of star/cross dichotomy,
supermusic of
the Father and the Mother (based in electronic percussion), from
supermusic of
the Son and the Holy Spirit (based in the use of drum machines), no
less than
we can distinguish the anti-supermusic of the Antifather and the
Antimother
(based in acoustic drums) from the anti-supermusic of the Antison and
the
Antispirit (based in the use of hand percussion), thereby affirming a
sort of
centrifugal/centripetal distinction between them.
183. Where
anti-art was largely a nineteenth-century romantic revolt against
classical
precedent, anti-superart was mainly a twentieth-century extension of
such
anti-art into the supersolar regions of a science-based objectivity. Therefore where anti-art takes the forms of
secular paintings (including twentieth-century abstracts), sculptures,
busts,
and drawings, anti-superart usually takes the forms of performance art
(the
pseudo-Antifather), mobiles (the pseudo-Antimother), technological art
(the
pseudo-Antison), and airbrush art (the Antispirit). Where
anti-art
is naturalistic, it is
artificial and mechanical. Where
anti-art is purgatorial, it is hellish.
And it was the 'art' par
excellence of the twentieth century, the century of
anti-superart in whatever branch of the arts you care to name. Only in light art, holography, photography,
and computer graphics does one see the supersession of anti-superart by
super-art, as soulful, wilful, and intellectual 'bovaryizations' of the
Holy
Spirit, commensurate with the pseudo-Father, the pseudo-Mother, and the
pseudo-Son, intimate, no matter how obliquely, of the spiritual art of
the Holy
Ghost per se, and thus of computer art, the final resolution of
all
super-art in the most unequivocally religious context of a programmed
noumenal
subjectivity.
184. A
mistake I made in the past, but which I intend to rectify here ... as I
bring
yet another re-evaluation to bear on preceding evaluations, was to see
the
worldly star as centrifugal (and hence objective), but the cross as
centripetal
(and hence subjective). Unfortunately,
recent logical procedures would not confirm me in that view, since it
should be
evident that the worldly star, tying-in with the feminine, is
phenomenally
subjective, whereas the cross, tying-in with the masculine, is
phenomenally
objective, with planar/lunar distinctions between the two entities,
entities
which, in the case of the worldly star, will be contiguously encircled
but, in
the case of the cross, free-standing.
Hence where the worldly star is relatively subjective in its
centripetal
binding, the purgatorial cross is relatively objective in its
centrifugal
freedom. Therefore while the worldly
star is closer, as phenomenal subjectivity, to the supercross, the
cross is
closer, as phenomenal objectivity, to the superstar, since where the
supercross
is contiguously encircled, the superstar is free-standing, and such an
absolute
distinction reflects a divine/diabolic antithesis, which is nothing
less than
that between Hell and Heaven. If the
superstar
is the lie and the supercross the truth, then the cross is a half-lie
and the
star a half-truth: the half-truth of phenomenal subjectivity as against
the
half-lie of phenomenal objectivity.
Salvation for the world ... of the contiguously-encircled star
... is in
the Heaven of the contiguously-encircled cross, the supercross, and
such
salvation lifts subjectivity from the relative to the absolute, the
phenomenal
to the noumenal, bringing divine redemption to pass.
185. Can
one therefore speak, as I did only a page or two ago, of a
centrifugal/centripetal
dichotomy between, say, electronic percussion and drum machines? No, it seems that such a description cuts
both ways, so that electronic percussion, for example, can be either
centrifugal (and objective) or centripetal (and subjective) depending
on the
context in which it is used, i.e. whether free-standing in noumenal
objectivity
or contiguously-encircled - probably through a more synth- or
midi-based
link-up - in phenomenal subjectivity.
Likewise it seems to me that drum machines (we are of course
happy to
affirm a connection between electronic percussion and the star and drum
machines and the cross) can be either centrifugal (and objective) or
centripetal (and subjective), depending on the context in which they
are used,
i.e. whether free-standing in phenomenal objectivity or
contiguously-encircled
- possibly through a more synth- or computer-based link-up - in
noumenal
subjectivity. Hence whereas electronic
percussion can be either of the superstar or the star, absolutely
objective or relatively
subjective, drum machines will be either of the cross or the
supercross,
relatively objective or absolutely subjective, and they should be known
and
judged accordingly.
186. We
may characterize the alpha/omega dichotomy between noumenal objectivity
and
noumenal subjectivity in terms of expression and impression, but the
purgatorial/worldly dichotomy between phenomenal objectivity and
phenomenal
subjectivity in terms of oppression and repression.
Objectivity, which is diabolic/masculine,
either expresses itself (noumenal) or oppresses others (phenomenal),
whereas
subjectivity, which is feminine/divine, either represses itself
(phenomenal) or
impresses others (noumenal). Oppression
and repression are no less mutually exclusive than expression and
impression,
though the world, being phenomenally relative, can be repressed from
above both
directly, through the oppression of phenomenal objectivity, and
indirectly,
through the self-expression of noumenal objectivity.
Liberation for the world is from both
oppression and expression, and the liberated world (Marxist) is then in
a
position to be saved from itself (and repression) for the noumenal
subjectivity
of the other, viz. God (impression). If
the noumenal is expressive in the alpha, then it will be impressive in
the
omega. If the phenomenal is oppressive
in the purgatorial, then it will be repressive in the worldly. A selfish expression (of Hell) by the
diabolic, and a selfless impression (of Heaven) by the divine. A selfish oppression (of the world) by the
masculine, and a selfless repression (of God) by the feminine. Objectivity is selfish, though noumenal
objectivity is self-centred (and proton-expressive), whereas phenomenal
objectivity is directed towards others (neutron-oppressive). Conversely, subjectivity is selfless, though
phenomenal subjectivity is directed against the self
(electron-repressive),
whereas noumenal subjectivity is directed towards the other, viz. God,
in
impressive devotion to electron-wavicle transcendence.
God is impressive, and those who are godly
seek to impress.
187. Oppressors
become expressers, crosses burn and the superstar is unleashed upon the
world
in selfish reaction to its selfless revolt, the proton lie against the
atomic
half-truth. If God is impressive, then
the Devil is expressive, and the Diabolic accordingly express their
anger and
opposition to the world and its liberation struggles.
People are killed and tortured, and all
because they no longer wish to be the passive victims of lunar
oppression, suffering,
in consequence, the indignity of solar expression.
Liberalism, under threat from a world in
Marxian revolt against its oppressors, has unleashed the 'dogs of war'
upon the
People, and the People are torn to shreds as the nightmare of noumenal
expression
unfolds. Yet Republicanism can and has
triumphed, and the People often kill their tormentors and emerge
victorious
from the nightmare into which masculine reaction has plunged them. The feminine meek do inherit the earth,
partially if not entirely, relatively if not absolutely, and with
democracy in
their grasp they take political, judicial, and economic sins upon their
shoulders from fear that such sins, or that which is ungodly, should
ever
return to the hands of their historical oppressors and be used against
them ...
to the greater glory, if needs be, of noumenal self-expression. Yes, the meek can and do inherit the
earth. But if the meek are to be saved
from their sins, they will have to democratically fob them off onto the
messianic equivalence of a Second Coming when the opportunity arises,
in order
that the dream of Paradise may become a reality and noumenal
subjectivity
replace the phenomenal subjectivity of their republican inheritance. Power for the People is not the end-in-itself
that it was for their historical oppressors, but a means to a new and
greater
end - the end, namely, of selfless impression in devotion to the other. Only when they have been saved from their
worldly sins, through the Second Coming equivalence, will the People
truly see
God and the other become the supreme self of the spirit within. Only then will the supercross prevail, and
prevail, in electron blessedness, for all Eternity.
Verily, that is the Truth, that is my Will,
and that is the Way ... to the joyful wisdom of the Life Supreme
LONDON
1992
(Revised
2011)
