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LAST
JUDGEMENTS
Supernotational
Philosophy
Copyright
©
2011 John O'Loughlin
_____________
CONTENTS
Aphs.
1-90
____________
1. To see amorality not as a middle ground
in between
immorality and morality, but as a tendency to alternate between such
extremes,
so that the amoral man is both immoral and moral by turns.
2. To distinguish between the absolute
immorality of noumenal objectivity and the
relative
immorality of phenomenal objectivity on the one hand, and between the
relative
morality of phenomenal subjectivity and the absolute morality of noumenal subjectivity on the other hand. Thus a distinction,
broadly, between the absolute immorality of science and the relative
immorality
of politics, as against the relative morality of economics and the
absolute
morality of religion. Diabolic to masculine in the one case, that of the
objective (both noumenal and phenomenal),
feminine to divine in the other
case, that of the subjective (both phenomenal and noumenal).
3. The Devil
separates,
but God unites. Science separates, or
reduces matter to its basic components in an attempt to dominate it,
whereas
religion unites, or brings people together in order that they may
transcend
their phenomenal selves through the noumenal
self of
God. Similarly politics separates, or
divides people from one another on the basis of party allegiance,
whereas
economics unites, or brings people together in pursuit of common
economic
goals. The only difference between
science and politics, however, is that whereas science separates
absolutely, on
the basis of noumenal objectivity,
politics separates
relatively, on the basis of phenomenal objectivity.
Likewise the significant difference between
economics and religion is that whereas economics unites people
relatively, on
the basis of phenomenal subjectivity, religion unites them absolutely,
on the
basis of noumenal subjectivity. Marx may bring phenomenal
selves together into unions of the working class, the class of the
world (and
hence economics), but only God can bring the noumenal
self of an absolute unity to pass.
4. Hell is the noumenal
separateness (disunity) of a proton-particle absolutism; Heaven, by
contrast,
the noumenal joinedness
(unity) of an electron-wavicle absolutism. The former is absolutely cursed and the
latter absolutely blessed. Purgatory is
the phenomenal separateness (disunity) of a neutron-particle
relativity,
the
world the phenomenal joinedness
(unity) of an atomic-wavicle relativity. The former is relatively cursed and the
latter relatively blessed.
5. Freedom, which is commensurate with
particle
objectivity, is cursed, both absolutely (through science) and
relatively
(through politics), whereas binding, which is commensurate with wavicle subjectivity, is blessed, both
relatively (through
economics) and absolutely (through religion).
Freedom is a curse of the unbounded star (noumenal)
and
of
the unbounded cross (phenomenal), whereas binding is a
blessing of the bounded star (phenomenal) and of the bounded cross
(noumenal). Hence
whereas
the
Father and Christ are both, relative to religion, cursed, the
Mother (Blessed Virgin) and the Holy Spirit are alike blessed - the
former
relatively and the latter to an absolute degree.
6. Individualism is a thing of the Devil,
collectivism a thing of God. The Devil
separates into individuals, God unites into collectives.
Satan was himself a fall from the binding to
the primal heavenly collectivism into the freedom of hellish
individualism, and
was thereby accursed. Yet if the Devil
is absolutely accursed in his noumenal
individualism,
then Purgatory is relatively accursed in its phenomenal individualism,
the
individualism or, rather, individuality (for the 'ity'
differs
from
the 'ism' as phenomenal from noumenal)
of
the lunar as opposed to solar, and hence politics as against science. Contrasted to this individuality,
however,
we find the collectivity of the world
which, in its
phenomenal subjectivity, strives to unite the People against their
individualistic oppressors, and from which we can extrapolate the noumenal subjectivity or, rather, subjectivism
(for the
same criteria relating to the distinction between the 'ity'
and the 'ism' apply here) of God ... in an absolute collectivism which
transcends the world in and through the Saviour, Who is One with God. Thus whereas individualism and collectivism
are noumenally absolute, individuality and
collectivity are phenomenally relative, the
relativity of
purgatory and the world as against the absolutism of Hell and Heaven.
7. If the Devil is individualism, or noumenal objectivism, and God collectivism, or noumenal subjectivism, then the Devil is public
and God
private, like, be it noted, science and religion, the former absolutely
outer
and the latter absolutely inner. Yet in
between the absolute public and the absolute private we find the
relative
public and the relative private, the relativity of politics and
economics, the
former of which is relatively outer and the latter relatively inner,
with
objective and subjective distinctions in regard to their respective
masculine
and feminine essences. We can no more
speak of the bounded star as public than of the free cross as private;
for the
one appertains to the collectivity of
phenomenal
subjectivity and the other to the individuality of phenomenal
objectivity. The bounded star of the world
is no more
public because the free star (superstar) of Hell is public, than the
free cross
of purgatory is private because the bound cross (supercross)
of
Heaven
is private. The private begins
where the public ends, and the private is always subjective, and
therefore
economic or religious, where the public is objective, and therefore
scientific
or political.
8. What is the difference, you may wonder,
between a public school and a private school?
For, assuredly, there is
one, and
it is nothing less than a distinction between the Devil and God,
science and
religion, alpha and omega, noumenal
objectivism and noumenal subjectivism,
individualism and collectivism. Quite
simply, the public school has a secular
bias and the private school a religious bias, the former staffed by
teachers of
a scientific persuasion, the latter by priests and/or nuns, so that we
may infer
a sort of English/Irish dichotomy between the two extremes, which makes
for a
diametrically contrary approach to the world.
And yet, in between, we find the vertical axis, as it were, of
grammar
and state schools, the former purgatorial where the latter are worldly,
a
distinction, quite clearly, between politics and economics, phenomenal
objectivity and phenomenal subjectivity, individuality and collectivity,
which tends to the production not of soul and spirit, as in the
public/private
dichotomy, but of intellect and will; not of heat and light but of
coldness and
darkness, and which thereby establishes or, rather, confirms a
middle-class/working-class dichotomy, as against the
upper-class/classless
distinction existing between public schools and private schools. Of course, we should not forget that this
middle-class/working-class dichotomy is not absolute, like the
upper-class/classless one, and that grammar schools and state schools
can
accordingly draw together into comprehensives, which confirm the
relativity of
the phenomenal in a sort of educational parallel to bourgeois
republicanism,
that mid-point between liberal democracy and social democracy,
parliamentarianism and People's republics.
9. No less than 6 is the number of the
world and
9, its polar antithesis, the number of purgatory ... so 3 is the number
of the
Devil and 12 the number of God, since 3 is no less horizontally
antithetical to
12 than 9 is vertically antithetical to 6.
We speak of 3 in connection with triangles, triads, troikas,
trinities,
trios, tridents, and other such threefold phenomena, and even treble 6,
the
Biblical number of the Beast, is only conceivable as diabolic on
account of the
factor of three, which constrains the 6, viz. the world, to the Devil's
will,
whether that Devil be Lenin, Stalin, Mao, or whoever.
Conversely, a double 6 would point in the
direction of the world coming under God's will, since two sixes are
twelve, and
twelve, being a divine number, is the number of Christ's disciples, of
the
twelve days of Christmas, the twelve months of the year, the twelve
signs of
the zodiac, the twelve stages of life which both precede and succeed
the human
stage, and so on.
10. To speak not of a
fundamentalist/transcendentalist dichotomy between the alpha and omega
of the
divine spectrum, but of the divine spectrum being transcendental in
both its
alpha (Jehovah) and omega (Universal Spirit) manifestations, with
negative and
positive, false and true implications respectively.
Hence the false
transcendentalism of the alpha ... as against the true
transcendentalism of the
omega, whether one thinks of such a dichotomy in traditional
naturalistic terms
(old brain), as between Judaism and Taoism, or in contemporary
artificial terms
(new brain), as between Marxism and Social Transcendentalism.
11. Formerly, I would have thought not only of
Judaism in terms of fundamentalism, but of Judaism and Islam being
roughly
equivalent and therefore appertaining to the same God - one
extrapolated,
needless to say, from the central star of the Galaxy.
Now I have good reason to doubt the validity
of such a viewpoint; for it seems to me that the historical friction
between
Judaism and Islam, not to mention Jews and Arabs, owes more than a
little to
the fact that Islam is not
commensurate with Judaism but,
being a much younger religion, appertains, through Mohammed, to an
omega
extrapolation from, and therefore antithesis to, the sun, so that it
effectively has less to do with illusion and sadness than with strength
and
pride, standing in direct opposition, traditionally, to oriental
despotism,
that autocratic equivalence whose quantitative and qualitative
concomitants are
weakness and humiliation, the concomitants of the Satanic Fall from
Jehovah
which make for a species of fundamentalism as false and negative as
Islamic
fundamentalism is true and positive. Yet
what applies to oriental despotism would also apply to Bolshevism or Sovietism, that diabolic fall from Marx, which
is to the
modern world what despotism was to the ancient one, a sort of false
fundamentalism which Islam rightly perceives as a threat to its own
omega-biased integrity, and against which it has accordingly revolted
through
the upsurge of Islamic Fundamentalism, the contemporary form of Islam
which is
no less of the new brain than the traditional, pre-Soviet form was of
the old
brain. Hence whilst Islam is assuredly
fundamentalist rather than transcendentalist, it signifies the true
fundamentalism of positive soul as against the false fundamentalism of
negative
soul, a positive ritual-based creed which fights shy of both negative
ritual
(false fundamentalism) and negative/positive devotion ... in,
traditionally,
the Judaic/Taoist polarity of the old brain and, contemporaneously, the
Marxist/Social Transcendentalist polarity of the new one, where
transcendentalism
is either false or true, particle or wavicle,
in
relation
to alpha or omega spirit. Thus
where transcendentalism is spiritual, and hence of the electron,
fundamentalism
is soulful, and hence of the proton.
Whether transcendentalism is negative or positive, it is of the
Divine,
whereas fundamentalism is of the Diabolic even in its positive, or
Islamic,
manifestation.
12. Unlike transcendentalism and fundamentalism,
Christianity has its roots in the world, since it derives from a more
evolved
or, depending on your standpoint, devolved background that had both
Grecian and
Germanic pagan traditions with which to contend. The
Father
of Christianity is neither
commensurate with Jehovah nor Allah, spirit nor soul, but, rather, with
worldly
will, and has its basis less in the Cosmos than in the scrotum, with a
trinity
of the 'Three in One' that would seem to derive from the scrotum, the
penis,
and semen, so that the penis, or Christ, is apperceived as the channel
through
which the semen, or spirit of the Father, reaches the world, viz.
woman, from
its base in the scrotum, or Father.
Hence, as a religion of the will, Christianity affirms the world
even
when it would appear to be denying it, and I would guess that of the
three main
traditional branches of Christianity, viz. Eastern Orthodoxy, Roman
Catholicism, and Anglicanism, Eastern Orthodoxy is closer to the
Father, and
hence the scrotum; Roman Catholicism closer to the semen, and hence the
Holy
Spirit; and Anglicanism closer to the penis, and hence the Son, the
channel
through which the Holy Spirit ... of the Father ... reaches the world. Although, that said, we must allow for the
rather more puritanical forms of Christianity which reject the world in
favour
of an intellectual bias for the Word, and are accordingly lunar in
their more
evolved Protestant integrities. For if
Anglo-Catholicism is half-way up the lunar limbo, as it were, in its
worldly
affirmation of the Son, then Nonconformist Protestantism is right up it
... in
an ethical rejection of the world, and hence the will, which makes the
Cross
the symbol of its revolt, a revolt against Christianity which is
effectively
anti-Christian. For the Cross by itself
is no worldly sentience but existential, not realistic but
materialistic, and
thus a symbol of phenomenal objectivity, the very thing upon which
Christ, with
his subjective doctrine of the 'kingdom within', was crucified by the
Romans,
and crucified precisely because, unlike the Jews (whose allegiance to
Jehovah
was symptomatic of noumenal subjectivism
in its
negative manifestation) they could only relate to the 'kingdom
without', the
objective kingdoms of the world. No, the
Cross by itself is a terrible symbol, and only those who are
anti-Christian,
and thus anti-Catholic, would uphold it ... to the detriment of the
world. Rest assured, however, that the
Second Coming
will know how to tell the living from the dead, terrestrial life from
lunar
death, and will judge accordingly! The
light within of the superstellar Beyond
will be
cultivated to a divine peak ... once the world is saved from its
mundane sin
and elevated to God, wherein scrotum, penis, and semen will have no
place. In fact, so irrelevant would the
world be to
God ... that something more drastic than circumcision may be required
to safeguard
the moral standing of the saved People and prevent their backsliding
into
worldly sin.
13. Where formerly I would have regarded books as
not genuinely contemporary in relation to, say, discs and tapes, I now
regard them
as being just as contemporary from a middle-class, or lunar, point of
view,
since it seems to me that books are lunar where, for example, tapes are
planar
(of the planetary world), discs stellar, and magazines solar. Yes, I have gradually come to the view that
there exists a kind of alpha/omega dichotomy between magazines and
discs, with
books and tapes forming a purgatorial/worldly polarity in between, much
as
though they pertained to a vertical rather than horizontal axis - the
axis of,
say, politics and economics as against science and religion. However that may be, it seems to me that
whereas magazines are upper class, and therefore of the outer light of noumenal objectivism, discs are classless, and
hence of the
inner light of noumenal subjectivism. Similarly, I would contend that whereas books
are middle class, and therefore of the outer darkness of phenomenal
objectivity, tapes are working class, and hence of the inner darkness
of
phenomenal subjectivity. For it seems to
me that both magazines and books are objective, in contrast to the
subjective
nature of tapes and discs. Furthermore,
I should like to distinguish the divine alpha of stylus-employing LPs
(vinyl
records of a long playing status) from the divine omega of compact
discs and
laser discs in general, since it seems to me that such a transcendently
alpha/omega distinction can be inferred to exist between, say, albums
and CDs
on the basis of their contrary allegiance to the inner light - the
former in
terms of a particle hardness (stylus) and the latter in terms of a wavicle softness (laser).
Hence where long-playing albums are somehow Marxian, compact
discs are
somewhat centrist in the Social Transcendentalist sense to which I
would apply
that term, a sense implying the omega of the inner light as opposed to
its
alpha. However, if discs are divine,
then magazines, appertaining to the outer light of photographic
reproduction,
are comparatively diabolic, whether in relation to the false
fundamentalism, so
to speak, of the negative alpha or, conversely, to the true
fundamentalism of
the positive omega - a distinction, I would argue, between, say, flat-spined magazines and their sharp-spined
counterparts, where we are conscious of a sort of
centrifugal/centripetal
dichotomy between the two kinds of relationship to the outer light. Yet we live in an age when, more often than
not, God tends to evolve out of the Devil than to exist in splendid
isolation
from Him, and so we cannot be surprised when, say, computer magazines
offer
free compact floppies attached to their front covers, and it would
appear that
the Diabolic and the Divine overlap in what would strike this writer as
a
paradoxical juxtaposition. Paradoxical
or not, magazines do enter into a direct relationship with discs, just
as, on
the other axis, books enter into a like-relationship, from time to
time, with
tapes, as in the case of language paperbacks which come packed with
audio
cassettes in a sort of compromise situation between the lunar and the
planar,
the purgatorial and the worldly, that might suggest to some people an
analogy
with comprehensive schools or bourgeois republics or some such
middle-class/working-class overlap.
Certainly books and tapes can be conceived in terms of a sort of
alpha/omega dichotomy relative to their respective spectra, and I would
argue
that, for books, such a dichotomy will take the form of a photographic
bias on
the one hand and of a textural bias on the other, with perceptual and
conceptual implications that can exist in lunar isolation or draw
together into
a kind of liberal compromise between the two extremes, whereas, for
tapes, the
dichotomy in question will be more along the lines of a video/audio
divide than
of a photographic/textural one. Such a
dichotomy reflects, in both cases, a sort of Left/Right division, since
the
Left is outer where the Right is inner, and books that heavily embrace
photographs are no less left wing in relation to textural books than
... video
cassettes are left wing in relation to audio cassettes.
In fact, one could argue that such a
Left/Right distinction applies no less to magazines where there is a
marked
photographic/textural dichotomy, with 'balanced' magazines coming
somewhere
in-between.
14. It would be as wrong,
however, to regard all books as contemporary middle-class phenomena as
to
regard, say, all tapes as contemporary working-class phenomena. If there is
a
contemporary quadruplicity between
magazines, books,
tapes, and discs, there are also traditional
quadruplicities involving some
ancestor of any
given medium, and where the contemporary quadruplicity
might have reference to glossy magazines, paperbacks, cassettes, and
albums
and/or compact discs, we are thinking rather more in terms of, say,
newspapers,
hardbacks, tape-recorder spools, and old-fashioned 78rpm records and
45rpm
singles for, at any rate, the most recent of the traditional quadruplicities, a quadruplicity
that may well have reference to the midbrain where the contemporary one
has
reference to the new brain, and which would leave the possibility of a
still
older quadruplicity having reference to
the old brain
and thus to criteria in which, say, illuminated manuscripts, large
leather-backed embossed books, double-handled scrolls, and
single-handled
scrolls were the approximate ancestral parallels to the rather more
familiar
magazines, paperbacks, cassettes, and discs of the modern
world, midbrain anachronisms
notwithstanding. Therefore it is not the
paperback or magazine which is obsolescent ... so much as the
traditional
parallel to it, and although we may, as contemporary working-class or
classless
people, prefer tapes or discs to magazines and paperbacks, we cannot
dismiss
them as obsolete. All we can do is
perceive them for what they are, for upper-class and/or middle-class
phenomena,
and continue to fight the class war according to our various lights,
struggling
for the day when magazines and paperbacks will be on the rubbish heap
of
history and only tapes and, preferably, discs prevail as, first, the
world and,
then, Heaven stakes its claim on the planet, and we move from an
open-society
toleration of objective freedoms to a closed-society devotion to
subjective
bindings of the most sublime order.
Tapes may be better than books, but compact discs are the best,
and one
day humanity will be brought to the noumenal
subjectivism of the inner light to an extent which will render the
phenomenal
subjectivity of the inner darkness morally unacceptable and effectively
erase
the alpha transcendental subjectivism of the stylus-employing disc, its
Marxian
divinity eclipsed by the ultimate divinity of omega transcendentalism.
15i. Art is the art form of religion, with painting
as the art of the ritualistic Father, sculpture as the art of the
aesthetic
Mother, busts as the art of the ethical Son, and drawing as the art of
the
devotional Holy Spirit.
ii. By
contrast, music is the art form of science, with singing as the music
of the
physical Antifather, dancing as the music
of the
biological Antimother, virtuoso
compositions, e.g.
concertos, as the music of the technological Antison,
and
ensemble
compositions, e.g. symphonies, as the music of the chemical Antispirit.
iii. Likewise,
literature is the art form of politics, with drama as the literature of
the
authoritarian Inner Antifather, fiction as
the
literature of the republican Inner Antimother,
poetry
as
the literature of the liberal (parliamentary) Inner Antison,
and philosophy as the literature of the totalitarian Inner Antispirit.
iv. Finally, architecture is the art form of
economics, with civic architecture as the architecture of the feudal
Outer
Father, domestic architecture as the architecture of the socialist
Outer
Mother, commercial architecture as the architecture of the capitalist
Outer
Son, and ecclesiastical architecture as the architecture of the
corporate Outer
Spirit. Hence art as the art form of
Heaven (spirit), music as the art form of Hell (soul), literature as
the art
form of purgatory (intellect), and architecture as the art form of the
world
(will).
16. From the alpha
naturalism
of music to the omega idealism of art via the purgatorial materialism
of
literature and the worldly realism of architecture.
From the solar devil of
emotion to the stellar god of awareness via the lunar male of intellect
and the
planar female of will. From noumenal objectivism
to noumenal subjectivism via phenomenal
objectivity and
phenomenal subjectivity. From heat to light via coldness and darkness. From protons to electrons
via neutrons and atoms. From strength to truth via goodness and beauty. From the Kingdom to the
Centre via the State and the Church.
From autocracy to theocracy via democracy
and
bureaucracy. From
science
to
religion via politics and economics. From war to peace via sport
and sex. From upper class to
classless via middle class and working class.
From magazines to discs via books and tapes. From fire to air via water
and earth. From
superstar to supercross via cross and star. From the absolute immorality of the outer
'light' (heat) to the absolute morality of the inner light via the
relative
immorality of the outer 'darkness' (coldness) and the relative morality
of the
inner darkness. From
the spoken to the thought via the read and the written. From expression to
impression via oppression and repression. From barbarism to culture
via civilization and nature. From
fundamentalism to transcendentalism via puritanism
and catholicism. From damnation to
salvation
via probation and inflation. From 3 to 12 via 9 and 6.
From hell to heaven via purgatory and the
world.
17. Since books correspond to the lunar
(purgatorial) and tapes to the planar (worldly), we have parallels,
respectively, with parliamentary and republican politics, with books
assuming a
middle-class and tapes a working-class standing, as already discussed. But if books correspond to bourgeois
parliamentarianism, whether of the Left (softbacks),
the
Right
(hardbacks), or the Centre (both softbacks
and hardbacks), and tapes correspond to social republicanism, whether
of the
Left (video), the Right (audio), or the Centre (both video and audio),
then one
could argue that bourgeois republicanism is equivalent to a combination
of
books and tapes, with a further distinction between the book-over-tape
bias of
a Protestant Republic (like America) and the tape-over-book bias of a
Catholic
Republic (like Eire), so that the lunar/planar polarity between
Protestantism
and Catholicism is reflected in the preponderating bias of the
compromise in
question. Thus whereas one kind of
bourgeois
republic will favour books and another kind tapes, neither can be
equated (if
only in theory) with a books-only or a tapes-only purism such that,
logically
speaking, one has every reason to associate with parliamentary
democracies
(like
18. As I see it,
photographic hardbacks are equivalent to burning crosses, which is to
say they
assume a kind of Ku-Klux-Klan or Nazi parallel
while
yet remaining distinct, as books, from photographic magazines, that
parallel to
the solar star. The extreme, or
photographic, book is still lunar, even if it seems to reflect a solar
parallel
such that makes one think of magazines.
Similarly, the softback is still
lunar, and
hence affiliated to the middle class, even when it strives, under
left-wing
pressures, to appeal to the video-biased working class through the
adoption of,
say, photographic imagery. Such imagery,
however, is a far cry from video, and the true, or Catholic, working
class will
be less disposed to responding to such an appeal than their Protestant
counterparts, whose affiliation to the lunar makes the paperback a more
logical
choice. In fact, it is precisely because
the Protestant working class are quasi-middleclass in their ethnicity
... that
the paperback is their proper medium of literary presentation, a medium
corresponding to the parliamentary Labour Party, and hence democratic
socialism, the socialism of the lunar Limbo ... in contrast to the
rather more
genuine, and hence republican, socialism of the planar world.
19. Formerly I used to think, in virtual
Protestant fashion, that progress came from the masculinization,
as
it
were, of the female. Now I know
just how mistaken I was to take such a viewpoint, since it corresponds
to the
kind of middle-class sell-out of the working class that one associates
with a
Protestant ethnicity, and hence with the assumption by women of roles
that, in
their masculine essence, correspond rather more to the lunar (if not
solar)
than to the world. It is precisely
because of their lack of spiritual subjectivity that Protestants so
readily
resign themselves to 'progressing' from working-class to middle-class
and
perhaps - who knows? - even upper-class status, going, as I would now
see it,
from bad to worse, as the planar is seduced by the lunar and that, in
turn,
degenerates towards the solar, where it is fated to burn in upper-class
expression of an emotional will.
20. People who are democratically sovereign within
the framework of a republican state should have a right to abortion, to
divorce, and to whatever freedoms are commensurate with their dignity
as
free-willed human beings. A foetus does
not have an inalienable right to life, since it cannot be evaluated
according
to criteria which apply to those who, as Christians, have been baptized
into
Christ, meaning that respect for life which follows from an allegiance
to the
Life Eternal. A foetus is effectively a
sub-Christian and therefore heathen entity, even within the womb of a
so-called
Christian mother, and can have no other rights than those which apply
to nature
and follow from natural law. Its 'right
to life' is therefore contingent upon natural determinism, and such a
thing is
beneath the pale of religious decree or guidance. Only
once
a child has been baptized into
Christ does it possess that moral right to life which the Church is
empowered
to protect through its teachings. But
nature falls short of culture, and culture cannot intrude into nature
without
compromising its supernatural mission.
Hence not only does the Church have no moral authority to speak
out
against abortion; it does itself a grave disservice by doing so, since
any
abandonment of the supernatural for the natural is a concession to
pagan
determinism, and such a concession detracts from the spiritual
credibility and
mission of the Church. It is the
individual who has the right, under the democratic state, to decide
whether or
not to concede to an abortion, and the State has a duty to make the
necessary facilities
professionally available. Yet, that
said, one has to concede that it is as natural or, rather, logical for
the
Church to involve itself in the world as for the State to fall back,
from time
to time, upon Hell, since the cultural and the natural are no less
part-and-parcel of the same subjective glove ... than the civilized and
the
barbarous are two sides of an objective coin which stands in a
lunar/solar
relationship to the stellar/planar relationship alluded to above. However, the demarcation line between the
natural and the cultural still exists, and it is a wise Church, no less
in the
other context than a wise State, which keeps to its own responsibility
and does
not compromise itself to the detriment of its divine mission. It is not the duty of religion to save the
world but to save the People from the world ... for God.
The salvation of the world is something that
applies rather more to the People's struggle against lunar and/or solar
oppression by the objective powers of masculine/diabolic freedom, and
accordingly takes a social character.
21. Television stands to radio as magazines to
books, which is to say, as a solar parallel to a lunar one, noumenal
objectivism to phenomenal objectivity, the external perceptual to the
external
conceptual. Contrasted to which we shall
find that tape-decks stand to computers as tapes to compact discs, that
is to
say as a planar, or worldly, parallel to a stellar one, phenomenal
subjectivity
to noumenal subjectivism, the internal
conceptual to
the internal perceptual. Hence one could
speak, as in fact we already have done in regard to a variety of other
contexts, of a progression from television to computers via radio and
tape-decks, bearing in mind the alpha nature of television vis-à-vis
the omega
nature of computers, the external light vis-à-vis the internal light,
with
external and internal 'darknesses' coming
in-between.
22. Clearly, since radio and television correspond
to the objective, with programmes beamed from a station mast (in
centrifugal
fashion) to the receivers of listeners and viewers in the outside
world, it
follows that both of them are masculine phenomena correlating, as we
have
already contended, with the lunar and the solar (in that order), and hence have middle- and upper-class parallels
... in complete contrast to the working-class and classless parallels
of
tape-decks (video-recorders, audio-recorders, midi-systems, etc.) and
computers, with their planar and stellar correlations.
Consequently it behoves us to ask the question:
are radio and television morally relevant to a classless or even to a
working-class society? And the answer to
that question would have to be in the negative.
No, there is no way in which either radio or television could
possibly
continue to exist, least of all in their current dominating fashion, in
societies that were of a divine bias, and hence subjective. Neither Social Democratic nor Social
Theocratic (Transcendentalist) societies should be ones in which radio
and
television were free to exploit and dominate the People in open-society
fashion,
and therefore steps would have to be taken initially to curb and
eventually to
transcend the power of those media.
Whether this entailed an outright ban on certain types of
broadcast or a
subtler approach to their eclipse via, say, the development of
multimedia
computers to a level where radio and television, as we understand them,
were no
longer either necessary or viable ... only the future can decide. One thing I am
certain
of, however, is that the development of multimedia computing signifies
a moral
as well as a technological revolution of unprecedented importance, and
that if
the class war, so to speak, against the more objective types of media
is
eventually to be won, then multimedia computers will be in the vanguard
of the
means by which victory ultimately comes to pass, heralding an age in
which the
People have control over their own destinies rather than being
controlled by
powers external - and contrary - to their true interests.
If computers are the omega medium in
electronic terms, then the dovetailing of alpha-stemming media into
such a
medium will signify, through their transcendence, a sort of convergence
to
omega, in which the unificatory will of
God triumphs
over the separatory will of the Devil,
rendering
subordinate and accountable what, formerly, had been dominant and
independent. Then and only then will the
People truly be free (of such external media as radio and television),
and
hence saved - saved from the proton/neutron self-assertion of the Few
for the
atomic self-transcendence or, more correctly, electron self-realization
... of
their ultimate self, which is One with God.
23. To distinguish between the atomic
self-realization, for instance, of a Social Democratic republic, which
is
phenomenal, and the electron self-realization of a Social Theocratic
centre,
which will be noumenal.
Hence a distinction between
the will and the spirit, the world and Heaven.
Denial of the will is a precondition of
affirmation of the spirit; for until the world is denied, there can be
no salvation,
and hence Heaven. Schopenhauer rightly
precedes Nietzsche, denial of the will ... the amor
fati of spiritual self-realization. But the People have to be in a position
whereby denial of the will is both desirable and morally just. A precondition of such a denial is its
unfettered affirmation ... in Social Democratic freedom.
For the People must first be in the context
of the free will before they can be expected to reject it in favour of
spiritual salvation. Hence until the
People have won their freedom from middle- and/or upper-class control
of their
lives, they will not be in a position to deny the will, since it is
part-and-parcel of their struggle against the intellectual and soulful
powers
that traditionally have been ranged over them in lunar/solar collusion
against
the world. No less than Social Democracy
is a precondition of Social Theocracy ... the will is a precondition of
the
spirit. Its denial is only justified
once freedom from middle- and upper-class oppression, which is
masculine and
diabolic respectively, has been won, and the People can then begin to
turn
their attention towards the possibility of salvation from the world ...
of
their own wilful power ... through democratic acceptance of religious
sovereignty, and hence the heavenly 'Kingdom' in which spirit will
reign
supreme, the spirit of noumenal
self-realization as
against the will of phenomenal self-affirmation. The
Marxian
lion lies down with the
transcendental lamb, and the ensuing mass lamb, reconciled to the
spirit, becomes
One with God in blissful self-contemplation
for
evermore.
24. To see Autumn as the season of earth, and
hence darkness (nightfall drawing-in earlier); to see Winter as the
season of
water, and hence coldness (ice, snow, frost, etc.); to see Summer as
the season
of fire, and hence hotness (warm sunny days); to see Spring as the
season of
air, and hence brightness (days drawing-out again under a sun without
much
heat). Therefore each season may be said
to have its particular element and corresponding quality.
Summer and Spring
are no less antithetical on an alpha/omega basis, than Autumn and
Winter on a
sort of planar/lunar one, with Summer corresponding to the diabolic and
Spring
to the divine, Autumn corresponding to the worldly and Winter to the
purgatorial. Hence where Summer
and Winter are objective seasons, Spring and Autumn are subjective. A noumenal
objectivism in hotness and a phenomenal objectivity in coldness on the
barbarous diabolic and civilized masculine side, as it were, of Summer and Winter. A
phenomenal subjectivity in darkness and a noumenal
subjectivism in brightness on the natural feminine and cultural divine
side, as
it were, of Autumn and Spring.
If Summer is
scientific and Winter political, then Autumn is economic and Spring
religious,
with protonic and neutronic,
atomic
and
electronic parallels respectively.
25. Nothing is more obnoxious or worrying to an
Englishman than thought.
26. From the hell of
the
spoken word to the heaven of the thought word via the purgatory of the
read
word and the worldliness of the written word.
From drama to philosophy via poetry and
fiction.
27. When the Devil is king, then God is a
tramp. When God becomes king, then the
Devil will cease to exist. But so, too,
in a different sort of way, will purgatory and the world.
For if the upper class are totally beneath
the classless pale of true divinity, then the middle class and the
working
class are beneath it relatively, and neither the one nor the other can
have any
place in the 'Kingdom of Heaven'. Those
who are capable of becoming classless will do so. The
rest
will be cast down and spurned. He who
was most outside will be in, whilst he
who was most inside will be out.
28. Because sperm is the inner light of the world,
meaning the People, it finds redemption in the vagina or, better still,
womb of
the loved one. The worldly inner light
comes 'home to roost' in the womb, and both the male and female are
fulfilled. One could say, speaking in de
Chardinesque terms,
that
worldly spirit has converged towards the omega point of the world,
which is the
womb, and is therein destined to expand and grow. This
is
the worldly redemption. But imagine a
situation, if you will, in
which this does not occur, either because sperm is prevented, through
contraception, from reaching the womb or, worse still, because it is
not
directed towards the womb in the first place.
In the former instance, that for example of male contraception,
one
could argue that the sperm was prevented from finding a genuine worldly
redemption by the sheath, and that it therefore remained outside the
womb in a
sort of 'Anglican' allegiance to the penis.
Had it been allowed to reach the womb, one would now be speaking
of a
'Roman Catholic' outcome, since the sperm would then have been given
its just
deserts and maximum redemption. But
separated from the womb by the sheath, it remains phallic and therefore
at an
'Anglican' remove from full spermatic fulfilment. Yet
this
situation is still worldly, and
hence heterosexual, unlike the context, we shall argue, of buggery
which,
together with masturbation, is a much greater 'sin' against the inner
light of
the world. For in the case of buggery,
the sperm is secreted either directly or indirectly (assuming the use
of a
protective sheath) into the rectum, and is thus exposed to excretory
defilement
or, in plain parlance, the proximity of shit, which is nothing less
than a kind
of anti-worldly blasphemy against the spermatic inner light, since,
apart from
its unsavoury nature, the rectum is phenomenally objective, and thus
primarily
a thing for discharging excrement.
Whether buggery takes place vis-à-vis a woman, a man, or even a
juvenile, the outcome is essentially the same, and what might be called
a
nonconformist sin against the inner light of the world is being
perpetrated by
the Antiworldly, with their overly
masculine and lunar
bias. Yet if buggery is by nature lunar,
then masturbation is effectively solar, a centrifugal discharge of the
inner
light of the world into thin air, and thus a more complete 'sin' even
than
buggery, insofar as sperm is being treated with the utmost centrifugal
disrespect ... as though it were intrinsically a thing of the outer
light to be
scattered far and wide in solar freedom.
Such sexuality is manifestly diabolic where buggery is
purgatorial, and
corresponds to the unbounded/ unfettered star, the superstar of
centrifugal
hell. By comparison, fellatio, or the
insertion of the penis into the mouth of one's partner, corresponds to
the
bounded star of the world, and is therefore closer, in its scrotal
bias, to the
world and to what I would regard, speaking metaphorically, as an
'Eastern
Orthodox' mode of heterosexual activity, since I have already drawn
parallels,
I believe, between scrotum and Eastern Orthodoxy, penis and
Anglicanism, and
sperm and Roman Catholicism, and in fellatio the scrotum, exposed to
caressing,
is arguably of more significance than the penis or semen.
However that may be, fellatio is still
'sinful' within a broadly worldly framework, insofar as the sperm is
discharged
into a receptacle, namely the mouth, which is less subjective than
objective as
a rule, particularly with people who talk more than they eat or drink,
and
therefore is hardly the right place for it.
Less sinful than masturbation but more sinful than
sheath-protected
heterosexuality, fellatio is the most fundamentalist form of worldly
disrespect
towards the inner light of the world, and should be weighed and judged
accordingly. Certainly, Roman
Catholicism does more justice to sperm than either Eastern Orthodoxy or
Anglicanism, as a rule. But even their
disrespect pales to insignificance beside the sodomitic
and masturbatory disrespect which accrues to the lunar and solar
parallels
above, which would have to be judged more severely by the world before
the time
comes for it to be saved from itself in the name of heavenly
redemption, and an
altogether more sublimated and synthetic mode of sexuality in
consequence.
29. Because parliamentary politics is lunar rather
than planar (and hence masculine as opposed to feminine), it could be
said that
such politics has a sodomitic or
homosexual parallel
... stretching from the anal violation of women on the Left, to
outright
homosexuality on the Right, with the liberal centre assuming a bisexual
parallel by dint of its middle-ground standing in-between heterosexual
and
homosexual alternatives. Thus where the
bourgeois Right would entitle us to logically infer a homosexual
parallel for
the nature of their politics, the 'proletarian' Left would likewise
qualify for
a sodomitic inference by dint of the fact
that, as
democratic socialists, they pertain to a parliamentary (as opposed to a
republican) allegiance, and therefore are not of the world but of the
lunar Antiworld, aligned on terms rather
more heterosexually anal
than overly homosexual, given their ethnic identification with the
Protestant
working class. Consequently, just as all
books are lunar, whether of the softback
Left or the
hardback Right, so are all forms of sodomy, and one can therefore infer
a sodomitic parallel to parliamentary
politics, the lunar
mode of politics par
excellence. But if
parliamentary politics qualifies for a sodomitic
parallel, then the only parallel for which extremist lunar politics may
be said
to qualify is pederastic, since the anal
violation of
juveniles corresponds to the bogus inner light of Nazi extremism, a
politics
rooted, like everything lunar, in phenomenal objectivity, and
consequently
incapable of taking a subjective view of sexuality, as of life in
general, but
projecting its own phenomenal limitations into contexts which should be
reserved
for purely noumenal appreciation. If sodomy is bad, it is at any rate less bad,
or evil, than pederasty, which is the worst possible form of lunar
sexuality,
and nothing short of an Antichristic rape
of juvenile
innocents! Yet evil as pederasty
undoubtedly
is, I do not believe it is more evil than masturbation, which is the
most
immoral mode of sexuality - Satanic where pederasty is Antichristic,
Bolshevik where pederasty is Nazi, a burning star as against a burning
cross, a
photographic magazine as against a photographic hardback.
Yes, if sodomy is relatively (democratically)
Antichristic and pederasty absolutely
(autocratically) Antichristic, then
masturbation is
absolutely Satanic, and thus more evil again, a solar as opposed to a
lunar
mode of evil which implies the centrifugal discharge of sperm, viz. the
inner
light of the world, into thin air. Only
a society rooted in the solar, with a constitutional monarchy at its
head,
would openly condone and, indeed, encourage masturbation through the
sale of
pornographic magazines, the diabolic manifestation of sex par
excellence. Even pornographic videos
are less immoral ...
to the extent that they pertain, as tapes, to the world rather than,
like
magazines, to the diabolic alpha, and are correspondingly more
subjective, or
will-centred, than objective, or soul orientated. A
man
is more inclined to contemplate the
goings-on of a sex video than to masturbate over them, whereas the
static
modelling of a sex magazine conduces towards self-abuse.
Be that as it may, it should be obvious that
if there is one thing worse than Nazi sex, which is pederastic,
it can only be Communist sex, which is masturbatory, and that here evil
departs
the phenomenal for the noumenal, the outer
darkness
for the outer light, and accordingly becomes Satanic, i.e. of the Devil
per
se. Only in the socialistic sex, as
it were, of video pornography, which assumes a republican status, does
the
world assert itself against the Diabolic and assume a relative
salvation from
both lunar and solar parallels above.
Yet such a relative salvation is still a far cry from the
absolute
salvation of computer-centred erotica, which should be the sexuality of
the
transcendental future - a sexuality focusing on maturely teenage
juveniles, for
reasons of moral propriety, and thus bearing witness to the inner light
of the superstellar Beyond.
If diabolic sex is masturbatory, then divine sex is voyeuristic,
and the
contemplation of sexual paradigms of the inner light will take sex
beyond the
world to the heaven of juvenile eroticism.
Sex dolls, gadgets, and computers are all, in their various
ways, beyond
the world. But if sex dolls are beyond
it in phenomenal terms, whether heterosexually or homosexually, with
reference
to female or to male inflatables, and
gadgets are
beyond it in diabolically noumenal terms,
whether
with reference to male or to female vibrators, then computerized
erotica is
beyond it in divinely noumenal terms - the
ultimate
sexuality on the ultimate spectrum ... towards which each of the lower
spectra
of post-worldly sexuality would seem to point.
Sexuality is not something that should be ruled out of human
life, but
it can be honed to a point of moral redemption beyond the world, and
such
redemption is commensurate with the Beyond per se.
30. From the outer
(objective) collectivism of solar barbarism to the inner (subjective)
individualism of stellar culture via the outer individuality of lunar
civilization and the inner collectivity of
planar
nature. From Hell to
Heaven via purgatory and the world.
If the alpha noumenal is
collectivistic in its
proton-particle absolutism and the omega noumenal
individualistic in its electron-wavicle
absolutism,
then the omega phenomenal is individualistic in its neutron-particle
relativity
and the alpha phenomenal collectivistic in its atomic-wavicle
relativity. Hence from
particle collectivism to wavicle
individualism via
particle individuality and wavicle collectivity.
Barbarism, civilization, nature, and culture.
(Several
entries ago I wrote the reverse, but then I was thinking in apparent
rather
than essential terms. For what may have
the appearance of individualism may in reality be collectivistic, and
vice
versa, depending on the context. The
Devil is most assuredly collectivistic and God individualistic, but the
appearance of the former is individualistic [the particle individuals
that make
up the collective] whereas the appearance of the latter is
collectivistic [the wavicle collectivity composed of
several individuals], and therefore the essence of each is
diametrically
antithetical.)
31. The phenomenal individuality of capitalism
vis-à-vis the phenomenal collectivity of
socialism,
civilization verses nature in a vertical polarity which is flanked by
the noumenal collectivism of feudalism
vis-à-vis the noumenal individualism of
corporatism, barbarism and
culture in horizontal polarity, the polarity, more specifically, of the
Devil
and God, Hell and Heaven, red and silver either side of white and brown.
32. Dramatic illusion vis-à-vis philosophic truth,
the alpha of literature vis-à-vis the omega of literature, while
in-between
come the phenomenal modes of literature in the forms of poetic fact
vis-à-vis
prosaic fiction, the former individualistic and the latter
collectivistic, a
bourgeois/proletarian dichotomy paralleling the dichotomy between
capitalism
and socialism, not to mention liberalism and republicanism. Like prosaic fiction, dramatic illusion is
also collectivistic, but its voice is the voice of noumenal
collectivism, the tyrannous Few, and not of the People.
Only once the People are free from both the
fire of dramatic illusion and the ice of poetic fact ... will they be
ripe for
the light of philosophic truth, and thus be saved from the darkness of
prosaic
fiction, the literary 'sins of the world' to which they gravitate in
defiance
of the anti-worldly powers ranged against them - as, for example, in
the
contexts of television and radio vis-à-vis video, or contemporary solar
and
lunar equivalents vis-à-vis the contemporary planar equivalence. For if television is dramatic illusion and
radio poetic fact, then video is prosaic fiction, and in video the
People seek
wilful sanctuary from the soulful and intellectual powers that threaten
to
dominate and enslave them, to seduce them from their republican gains
and
return them to authoritarian and parliamentary subjection.
Only in prosaic fiction do we see the
People's fight, not in dramatic illusion or poetic fact, and in this
fight of
the will against both soul and intellect ... the People achieve freedom
of the
will and the possibility, thereafter, of its denial ... in the
interests of
spiritual affirmation and the concomitant acceptance of philosophic
truth, the
compact floppy eclipsing the tape in due course of heavenly evolution.
33. To the straight,
who
are objective, the round are 'bent', whereas to the round, who are
subjective,
the straight are 'square'. Both the
solar and the lunar are straight or, depending on your viewpoint,
'square',
whereas both the planar and the stellar are round or, again depending
on your
viewpoint, 'bent'. Science and politics
are straight, economics and religion round.
Hell and purgatory are straight, but the world and Heaven are
round. Being round is vis-à-vis
straightness
to be reborn, or transvaluated, and
therefore a man
is only saved once he has been reborn into the Church and become round,
i.e.
feminine and subjective as opposed to masculine and objective. Until then he is fundamentally heathen. On the other hand, rebirth in this Christian
sense would seem to apply less to women than to men, since women are by
and
large feminine and subjective anyway, being on the round side of the
Universe
from birth. It is for this reason that
men who are round are more conspicuously 'bent' to the generality of
straight
males, while women who are straight are likewise more conspicuously
'square' to
the generality of round females. Yet,
whatever one's predilection in this respect, straightness remains a
quality of
the diabolic and/or purgatorial, and roundness a quality of the worldly
and/or
divine. The noumenal
straight are devils and the noumenal round
gods,
whereas the phenomenal straight and the phenomenal round form a
lunar/planar
polarity in between the alpha/omega extremes.
34. It is not enough that poetry should be prosy;
for that is merely a softback parallel. Until it embraces the world (of prose) by
actually being part of a collectivistic format involving fiction, it
remains
'up the lunar limbo' as a sort of Protestant-Liberal-Capitalist enemy
of the
world, and thus the People. Only when
the 'lion of poetry' has lain down with the 'lamb of fiction' ... can
one infer
a parallel to the conversion of Protestants to Catholicism, and hence
the
redemption of poetry in and through the world.
35. Likewise, philosophy must embrace the world,
and hence fiction, if it is to stake a claim on the People and lead
them
towards God. The philosophy that remains
traditionally aloof from the world is not omega but alpha.
Only the philosophy that, through
collectivization of literary and philosophical genres, embraces the
world is
worthy of the name Social Transcendentalist, and its motive is to lead
the
People beyond the world towards the pure philosophy (superphilosophy)
of an omega-oriented transcendentalism.
Hence if the world is to be saved, it must accept the intrusion
of
omega-oriented philosophy and therewith 'deny the will' ... of literary
purism. Only then will it be in a position
to affirm
the spirit by embracing the notational superphilosophy
that lies beyond both fiction and philosophical fusion literature (as
the
collectivization of both literary and philosophical genres may
alternatively be
termed).
36. Poetry that comes down (from the lunar limbo
of intellect) to embrace the world, and fiction that is embraced by
philosophy
as a precondition of mass progress towards the utmost philosophical
purism in a
superphilosophical salvation that,
according with the
omega, is superstellar where traditional
philosophy is
merely stellar. Ideally, the former type
of collectivity, or poetical fusion
literature,
should start with poetry and conclude with fiction, while the latter
type of collectivity, or philosophical
fusion literature, should
begin with fiction and conclude with philosophy, thereby remaining open
to the superphilosophical Beyond.
37. Poetry and drama, as lunar and solar
parallels, are destined to be consigned to the rubbish heap of history,
along
with traditional philosophical and fictional purism, i.e. novels and/or
short
stories. Only collectivity
will survive, and it will lead to the sublime individualism of the superphilosophical Beyond.
38. The philosopher
does
not write for the sake of writing, but in order to convey his thoughts
(which
may have been circulating in his head for days or even weeks) to paper. To write for the sake of writing is to be a
writer, i.e. a novelist or other fiction-writer, and it differs from
philosophy
to the degree that the will differs from the spirit.
The writer affirms the will through
writing. The philosopher affirms the
spirit through thinking. He has denied
the will in order to affirm the spirit, and for him the use of the
will, and
hence writing, in the service of the spirit is a confirmation of this
denial.
39. The chief enemy of the philosopher is not the
writer, nor even the poet, but the dramatist, who writes not for the
sake of
writing, but in order to affirm the soul and, hence, speech. He is fundamentalist where the philosopher is
transcendentalist; he is diabolic where the philosopher is divine; he
is in
league with the Devil where the philosopher is One with God ... whether
anterior to the world or, as in the case of my own theosophical superphilosophy, posterior to it - alpha or
omega.
40. The paradoxical
standings of Sartre and Camus in relation
to the
above dichotomy would suggest that whereas Sartre was a genuine
dramatist but a
bogus philosopher, Camus was a genuine
philosopher
but a bogus dramatist. For one cannot be
both a genuine dramatist and a genuine philosopher at the same time! Either one affirms the soul and (implicitly
if not explicitly) denies the spirit, or one affirms the spirit and
denies the
soul. Sartre affirmed the soul (of
Communist fundamentalism) but denied the spirit. Camus denied the
soul but affirmed the spirit (of Christian transcendentalism). Hence where Sartre's affirmation of the soul
ties-in with drama, Camus's denial of it
bound him to
philosophy and to the affirmation, in consequence, of the spirit. Sartre was the devil posing as a philosopher,
whereas Camus was the god who also dabbled
in
drama. Neither of them were wholly given
to drama or to philosophy, which is why neither are nor could be in the
front-rank of dramatists and philosophers; for a dramatist who is also
a
philosopher and a philosopher who's also a dramatist will be less than
either,
especially when one also writes fiction and may well be more of a
novelist. Yet to write fiction is to
affirm the will, and although both Camus
and Sartre
wrote fiction, their affirmation of the will must have been less than
wholehearted, in view of their affirmations, respectively, of the
spirit and of
the soul, as evinced by their philosophy and drama.
For Camus, the
spiritual will of philosophic fiction; for Sartre, by contrast, the
soulful
will of dramatic fiction. In neither
case the pure will of prosaic fiction.
Therefore not a great deal of fictional sex, and nothing to
compare with
the best novels of, say, D.H. Lawrence or Henry Miller - two writers
who do
figure in the front-rank of fiction, and hence the world.
41. Put differently, one could argue that fiction
based or centred on action rather than sex, on politics, say, as
opposed to
women, conforms to negative will and is thus a mode of anti-literature,
a mode
arguably more republican than catholic ... if we perceive, as I do, a
particle/wavicle dichotomy between
republicanism and catholicism, action and
sex. Hence where Camus
and Sartre, though especially Sartre, would qualify for identification
with
negative will by dint of the bias for action in their fiction, Lawrence
and
Miller would seem, by contrast, to pertain to the realm of positive
will by
dint of the bias for sex which characterizes their fiction, a bias
which is of
the essence of the world, and hence literature.
If Camus and Sartre were antinovelists,
Lawrence and Miller are novelists purely and simply, with a
corresponding
predilection for feminine subjectivity, a predilection at positive
variance
with the - relative to the world - masculine objectivity of the
literature of
political activism.
42. If description (of action/sex) is
characteristic of both antifiction and
fiction,
dialogue is the technique most characteristic of dramatic fiction and antifiction (since drama can be both positive
and negative,
comic and tragic), while the interior monologue most characterizes
philosophic
fiction, the 'superfiction' of the world at
its most
omega-oriented point ... prior to the world-denying revolution of
philosophical
fusion literature and the affirmation of a direct link with radical
philosophy
... such that leads beyond literature altogether to the spiritual
salvation of
the superphilosophical Heaven.
43. Not only until the beauty and pleasure of the
natural plane (or planar world), the goodness and love of the civilized
plane
(or lunar purgatory), but also the strength and pride of the barbarous
plane
(or solar hell) ... have been eclipsed by the truth and joy of the
cultural
plane (or stellar heaven) will universal peace and harmony prevail, as
mankind
are united in the divine blessedness of Social Transcendentalism. Only when this planet belongs to God will the
'Kingdom of Heaven' have come to pass universally.
Everything less, whether negative or
positive, must pass away.
44. I have written the omega where others have
written the alpha or the purgatorial or the worldly.
I have led the Way beyond the collectivizations
of the superliterary
world to the individualism of the superphilosophical
Heaven. Those who follow me can be saved
from the will for the spirit, and in salvation they shall know God.
45. Neither the noumenal
collectivism (solar protons) of Hell nor the phenomenal individuality
(lunar
neutrons) of purgatory, nor even the phenomenal collectivity
(planar atoms) of the world, but the noumenal
individualism (stellar electrons) of Heaven - such is the divine goal
of
evolution, the omega point ... of spiritual transcendence.
Therefore not a return to the failed God of
electron particles that is implicated, as central star of the Galaxy,
in the
successive devolutionary falls which circle around it ... as sun, moon,
and
planets, but an advancement towards the true God of electron wavicles that will be beyond the possibility of
subsequent
falls into solar, lunar, and planar imperfections by dint of its
sublime
cohesion of pure spirit, the electron-electron attractions of a supreme
being
which is no mere stellar 'Creator' but the ultimate Creation in superstellar beatitude.
46. Having previously argued in favour of
regarding flutes as alpha and saxophones as omega wind instruments, I
now find
myself in the not-altogether-unprecedented position of wishing, in true
re-evaluating fashion, to reverse this argument, albeit in terms less
of a
divine antithesis ... than of a distinction between saxophones as alpha
divine
and flutes as omega diabolic, which is to say, as objectively
centripetal and
subjectively centrifugal. For it seems
to me that one can distinguish, in divine/diabolic fashion, between
wind instruments
that are played with the mouth being wrapped around or encompassing the
mouthpiece, and wind instruments, by contrast, against the mouthpiece
of which
the player either places his mouth or directs a current of air into it
from a
slightly elevated position above.
Instruments in the first category, of what I would call an
attractive
technique, include saxophones, clarinets, and harmonicas, whilst
instruments in
the second category, which I would identify with a reactive technique,
include
trumpets, trombones, and flutes. Now
such an attractive/reactive distinction is precisely what accords with
divine
and diabolic alternatives, the former idealistic and the latter
naturalistic. Thus if the saxophone
qualifies for an alpha divine equivalence by dint of the
particle-suggesting
nature of its keys and the fact that, although manifestly played with
an
attractive technique, its endpiece is of a
centrifugal design, it should follow that the wind instrument most
entitled to
qualify for an omega-divine equivalence ... is not the flute but the
harmonica,
and precisely because, lacking keys, its streamlined design is of a wavicle-suggesting nature which readily lends it
to
associations with the most radical idealism, an idealism effectively
nothing
less, in the intensely attractive nature of the wrap-around playing
technique,
than a musical omega point, and thus the salvation of wind. If the saxophone is transcendental in its
correlation with electron-particle criteria, then the harmonica is
Super-transcendentalist, an electron-wavicle
equivalence that stands to the saxophone as omega to alpha, or me to
Marx. In between, we will find instruments
like the
clarinet and the oboe which, although played with regard to an
attractive lip
technique, are less centrifugal than saxophones and less centripetal
than
harmonicas, altogether more middle ground in style and substance, their
sound
correspondingly less extreme than the more powerful saxophone and the
gentler
harmonica. Be that as it may, we now
have to deal, briefly, with the diabolic or naturalistic spectrum, in
which
reactive rather than attractive lip techniques will prevail.... Though,
before
I proceed any further, I should say that I believe the alpha position
here is
not held by a wind instrument but by the human voice, and that the
singing of songs
through a microphone constitutes a form of reactive technique vis-à-vis
the
microphone, which confirms singing as the most naturalistic type of
wind-based
musical production, a type at polar variance with flute playing, given
the
particle/wavicle dichotomy which arguably
exists
between the objectivism of wind-expressing voice and the subjectivism
of
wind-impressing flute, the latter usually somewhat gentler than the
former,
especially since flute playing is subjectively centrifugal rather than,
like singing,
objectively so, and therefore much less reactive, overall, than the
more
powerful human voice. But if singing is
the alpha and flute playing the omega of the diabolic, or naturalistic
spectrum, then the playing of instruments like the trumpet and the
trombone
comes somewhere in-between, given the centrifugal style and substance
of their
construction which, with a concave mouthpiece, requires the application
of a
lips-pressed-against, or reactive, blowing technique used in
conjunction with
the manipulation of a variety of keys or, in the case of trombones,
extension
and contraction of a single tube.
47. If harmonicas are the types of wind instrument
most correlative with a divine omega parallel, and hence positive air,
and
flutes are the types of wind instrument most correlative with a
diabolic omega
parallel, and hence positive fire, then it could be argued that
accordions are
the types of wind instrument which, on account of their keyboard, most
correlate with a purgatorial parallel, and hence positive water, whilst
uilleann pipes are the types of wind
instrument which, on
account of their womb-like bag, most correlate with a worldly parallel,
and
hence positive earth. Therefore one
could speak of an ascending series of omega-oriented wind instruments
... from uilleann pipes to harmonicas via
accordions and flutes -
earth, water, fire, and air. It is to
their moral credit that most Irish bands utilize one or more of these
omega-oriented types of wind instrument, in contrast to their English
and
American counterparts. In fact, the
latter are more likely, given the imperialistic traditions of their
respective
countries, to utilize such alpha-stemming ones as saxophones and
trumpets, not
to mention the human voice.
48. Speaking of the human voice, one can and
should distinguish between the Antichristic
nature of
piano-accompanied singing, the Antifatheristic
(Satanic) nature of free-standing singing, and the Antivirginal
nature of guitar-accompanied singing, with approximately lunar, solar,
and
planar correlations respectively, correlations which have Nazi,
Communist, and
Socialist political parallels. For, in a
sense, singing is a step beyond poetry, a solarization
of a lunar mean, and when that solarization
takes the
form of utilizing a lunar instrument, like the piano, then we are in
the Nazi
realm, as it were, of the burning cross, of poetry, or verse, informed
by
emotion, and hence music, to such a degree that it ceases to be poetic
and
becomes quasi-dramatic. If this is Nazi,
then verse sung on a free-standing vocal basis is manifestly Bolshevik,
and
hence Satanic, the devil per
se
of music whose emblem is the free star, the unbounded star, or
superstar, of an
unequivocally dramatic, and therefore highly emotional, expression of
verse. Groups with a free-standing
singer are musically rooted in the Devil and will rarely or never
extend
towards God, i.e. harmonica playing, least of all on a permanent basis. They symbolize a Bolshevik tyranny, the only
retort to which is the socialistic republicanism of the singer who
also, and
simultaneously, strums a guitar and thereby affirms the accommodation
of verse
to the world, albeit on its negative, or republican, side.
Such a person is one with the bordered star,
and although still evil, or solar, he is markedly less evil than the
solo
singer (since approximating to the Antivirgin
as
opposed to the Antifather).
Beyond him, verse can only take the form of
poetic collectivism, or fusion literature, which transcends music, and
hence solarized emotion, in its more
complete accommodation of
the world. Such an accommodation is
feminine and subjective, where guitar-accompanied verse is 'masculine'
and
objective.
49. To distinguish, if
rather colloquially, between republican 'pricks' ('masculine'
objectivity) and
catholic 'cunts' (feminine subjectivity) on
the
negative/positive plane of the world, as between atomic particles and
atomic wavicles. But
to
further
distinguish these from parliamentary 'dickheads' (masculine
objectivity)
and protestant 'arseholes' ('feminine' subjectivity) on the
negative/positive
plane of the Antiworld, viz. the
Purgatorial, as
between neutronic particles and neutronic
wavicles.
Hence a planar/lunar distinction between 'pricks' and
'dickheads' on the
particle, or political, side of the gender divide, the former
pseudo-masculine
(for the world is essentially a feminine phenomenon) and the latter
genuinely
masculine; with a like-distinction between 'cunts'
and
'arseholes'
on the wavicle, or religious,
side of
this divide, the former genuinely feminine and the latter
pseudo-feminine
(since the lunar Antiworld is essentially
a masculine
phenomenon).
50. For a musical or, rather, musical-instrument
parallel to the above, one would have to cite guitars and violins in
relation
to the world - the former on its negative (reactive), or republican,
side; the
latter on its positive (attractive), or catholic, side.
Likewise, one would have to cite pianos and
organs in relation to the purgatorial Antiworld
- the
former on its negative (reactive), or parliamentary, side; the latter
on its
positive (attractive), or protestant, side.
Hence a 'prick'/'cunt'
distinction
between
'masculine' guitars and feminine violins, but a 'dickhead'/
'arsehole' distinction between masculine pianos and 'feminine' organs.
51. To perceive an alpha/omega antithesis between
cinema and virtual reality on the idealistic spectrum of divine
modernity; an
alpha/omega antithesis between television and computers on the
naturalistic
spectrum of diabolic modernity; an alpha/omega antithesis between radio
and
radio-cassette players on the materialistic spectrum of purgatorial
modernity;
and, finally, an alpha/omega antithesis between video-recorders and
audio-recorders on the realistic spectrum of worldly modernity. Hence a descent from cinema to video via
television and radio on the one hand, and an ascent from audio to
virtual
reality via radio-cassette players and computers on the other hand, the
hand of
evolutionary as opposed to devolutionary phenomena, with centripetal
rather
than centrifugal implications.
52. To see dreams as appertaining not to the
subconscious, as convention would have us believe, but to the alpha superconscious, the old-brain superconscious
of alpha transcendentalism, which stands to the old-brain subconscious
of alpha
fundamentalism ... as Jehovah to Satan, or God to the Devil. Hence a superconscious/subconscious
distinction between dreams and, say, hard drug-induced visions, which
parallels
that between the central star of the Galaxy (alpha transcendentalism)
and the
sun (alpha fundamentalism). Likewise, between cinema and television in regard to the
new-brain superconscious on the one hand
and to the new-brain
subconscious on the other, with parallel transcendentalist and
fundamentalist
implications. For, by comparison
with cinema, television is distinctly fundamentalist, a fall from the
'inner
light' of cinema to the 'outer light', beamed from afar, of
broadcasting. Conversely, an old-brain superconscious/subconscious
dichotomy between omega transcendentalism and omega fundamentalism
could be
inferred to exist on the basis of contemplation vis-à-vis soft
drug-induced
visions, whilst its new-brain equivalence would take the guise of
virtual
reality vis-à-vis personal computing.
However, limiting the brain to just two such divisions is rather
constricting, since it is more shorthand, with me, for the fourfold
division of
the brain into backbrain/forebrain and
left-midbrain/right-midbrain distinctions, with corresponding
psychological
distinctions between the subconscious/superconscious
and the unconscious/ conscious. Hence
when we speak of the alpha transcendentalism of old-brain superconsciousness,
we are alluding to the particle forebrain, whereas the alpha
transcendentalism
of new-brain superconsciousness implies an
allusion
to the wavicle forebrain.
Conversely, reference to the alpha
fundamentalism of old-brain subconsciousness
is an
allusion to the particle backbrain,
whereas reference
to the omega fundamentalism of new-brain subconsciousness
implies an allusion to the wavicle backbrain.
53. The Devil is a fall from God.
Consequently, God is supernatural and the
Devil subnatural, with transcendentalist
and
fundamentalist implications. But if Hell
is subnatural, then the world is natural
and
purgatory antinatural or, what amounts to
the same,
artificial. Therefore we can infer
psychological parallels, both alpha and omega, with the superconscious,
the subconscious, the unconscious, and the conscious (or that which,
being artificial, is conscious
artificially, which is to say,
through the intellect). Likewise,
physiological parallels, both alpha and omega, can be inferred, from
the above,
on the basis of forebrain, backbrain, left
midbrain,
and right midbrain, with the forebrain correlating with the superconscious,
the backbrain with the subconscious, the
left
midbrain with the unconscious, and the right midbrain with the
conscious or, in
plain terms, the intellect, an intellect which is informed by
unconscious will
but which, if left to itself, becomes lunatic, and hence adrift in a
purgatorial limbo. Hence from the
forebrain/superconscious to the left
midbrain/unconscious via the backbrain/subconscious
and
the
right midbrain/conscious - a particle/wavicle
dichotomy which, though never complete, signifies a fourfold division
of the
brain/mind along objective and subjective lines, with, broadly,
idealistic,
naturalistic, materialistic, and realistic distinctions on both alpha
and omega
terms.
54i. If alpha transcendentalism is more forebrain
than superconscious, whether absolute or
relative, it
is correspondingly more particles than wavicles,
the
particles,
in this case, of an electron negative supernaturalism.
Conversely, if omega transcendentalism is
more superconscious than forebrain,
whether relative
or absolute, it is correspondingly more wavicles
than
particles, the wavicles, in its case, of
an electron
positive supernaturalism.
ii. Similarly,
if
alpha
fundamentalism is more backbrain
than
subconscious, whether absolute or relative, it is correspondingly more
particles than wavicles, the particles,
namely, of a
proton negative subnaturalism. Conversely, if omega fundamentalism is more
subconscious than backbrain, whether
relative or
absolute, it is correspondingly more wavicles
than
particles, the wavicles, namely, of a
proton positive
subnaturalism.
iii. Likewise,
if alpha humanism is more left midbrain than unconscious, whether
absolute or
relative, it is correspondingly more particles than wavicles,
the particles, in this case, of an atomic negative naturalism. Conversely, if omega humanism is more
unconscious than left midbrain, whether relative or absolute, it is
correspondingly more wavicles than
particles, the wavicles, in its case, of
an atomic positive naturalism.
iv. Finally,
if alpha liberalism (antihumanism) is more
right
midbrain than conscious, it is correspondingly more particles than wavicles, the particles, namely, of a neutron
negative
artificiality. Conversely, if omega
liberalism (puritanism) is more conscious
than right
midbrain, it is correspondingly more wavicles
than
particles, the wavicles, namely, of a
neutron
positive artificiality.
55i. Consequently, we have absolute/relative
forebrain distinctions between, say, Judaism and Marxism, but
relative/absolute
superconscious distinctions between, say, Taoism and Social Transcendentalism (or
Super-transcendentalism).
ii. Likewise,
we have absolute/relative backbrain
distinctions
between, say, Oriental Despotism and Communism, but relative/absolute
subconscious distinctions between, say, Mohammedanism and Neo-Islam (or
Islam
in its modern, militant guise).
iii. Similarly, we have
absolute/relative
left midbrain distinctions between, say, Royalism
and
Republicanism, but relative/absolute unconscious distinctions between, say, Roman Catholicism and Neo-Catholicism (or
Catholicism
in its modern, ecumenical guise).
iv. Finally, we have absolute/relative
right
midbrain distinctions between, say, Parliamentarianism and Liberalism,
but
relative/absolute conscious distinctions between, say,
Puritanism
and
Protestantism (or Puritanism in its nonconformist and
non-ecumenical guise).
56. To see, therefore, a forebrain/superconscious distinction in both the old
brain, or
left-hand division of the brain in
toto,
and the new brain, or right-hand division of the total brain, as
against a backbrain/subconscious division
in both the old brain and
the new brain, a right midbrain/conscious division in both the old
brain and
the new brain, and, finally, a left midbrain/unconscious division in
both the
old brain and the new brain, so that the alpha/omega dichotomy between
particles and wavicles extends across both
major
divisions on fourfold terms in each case.
57i. Spirit is the presiding element of the
forebrain/superconscious, whether
negatively or
positively, in electron-particle or electron-wavicle
guise.
ii. Soul
is the presiding element of the backbrain/subconscious,
whether
negatively
or positively, in proton-particle or proton-wavicle
guise.
iii. Intellect
is the presiding element of the right midbrain/conscious, whether
negatively or
positively, in neutron-particle or neutron-wavicle
guise.
iv. Will
is the presiding element of the left midbrain/unconscious, whether
negatively
or positively, in atom-particle or atom-wavicle
guise.
58i. Spirit is a bright element that shines in
Heaven.
ii. Soul
is a hot element that burns in Hell.
iii. Intellect
is a cold element that freezes in purgatory.
iv. Will
is a dark element that fades in the world.
59. To distinguish contexts like
record-players/compact-disc players, televisions/computers,
radios/radio-cassette players, and video-cassette
recorders/audio-cassette
recorders from contexts like albums/compact discs,
newspapers/magazines,
hardbacks/softbacks, and video tapes/audio
tapes ...
on the basis of a materialistic/realistic dichotomy which indicates the
affinity of those in the first category with intellect (technology) and
those
in the second category with will (art), thereby affirming a
lunar/planar polarity
or, more correctly, series of polarities having both alpha and omega
options,
viz. record-players vis-à-vis albums and compact-disc
players vis-à-vis compact discs for
the idealistic spectrum, but
televisions vis-à-vis newspapers and computers vis-à-vis magazines for
the
naturalistic spectrum; radios vis-à-vis hardbacks and radio-cassette
players
vis-à-vis softbacks for the materialistic
spectrum,
but video-recorders vis-à-vis video tapes and audio-recorders vis-à-vis
audio
tapes for the realistic spectrum. All
such spectra are of course relative to the overall distinctions drawn
above
between technological materialism and artistic realism, the two
principal
categories, and should therefore be regarded in a subordinate
relationship to
them.
60. If radios constitute a materialistic parallel
to hardbacks ... and radio-cassette players a materialistic parallel to
softbacks, then it seems not implausible
that
radio/compact-disc players constitute a materialistic parallel to picturebooks, with those which embrace a
tape-deck
corresponding to photographic softbacks
and those
that are only compact disc ...
corresponding to photographic hardbacks - a sort of untermensch/übermensch
distinction relative to
what I regard as an extreme form of materialism which may well suggest
political analogies of the Nazi or 'burning-cross' varieties, as
germane to the
lunar Extreme Right.
61. One should always distinguish between the
democratic Extreme Right, which is Nazi, and the theocratic Extreme
Right,
which is transcendentalist. For,
strictly speaking, the theocratic Extreme Right is both anterior
(stellar
theocracy) and posterior (superstellar
theocracy) to
the world, whereas the democratic Extreme Right is contemptuous of the
democratic Right and hostile to both the autocratic Extreme Left, viz.
Communism, and the democratic or, more correctly, bureaucratic Left,
viz.
Socialism, by which I of course mean socialist republicanism as opposed
to the
democratic socialism of the parliamentary left - in reality, a
subdivision,
overall, of the democratic Right, viz. the context of parliamentary
democracy
in general. Hence whereas the democratic
Extreme Right is necessarily a more radical offshoot of the democratic
Right,
the theocratic Extreme Right is no mere lunar extension but an outright
stellar
extremism which is either anterior (Marxism) or posterior
(Super-transcendentalism) to the socialistic world, the former
naturally
precluding the latter, and the latter, when it comes to pass, excluding
the
former, since there can be no co-existence of alpha and omega forms of
theocracy. But if the theocratic Extreme
Right is transcendentalist, whether alpha or omega, then the autocratic
Extreme
Left is fundamentalist, since Communism is a sort of Satanic fall from
Marxian
'grace', i.e. theory, into the diabolical practicalities of
authoritarian
politics. However, just as there can be
an 'Extreme Right' relative to the lunar, viz. Nazism, so there is an
'Extreme
Left' relative to the planar, viz. hard-line socialist republicanism,
which is
yet distinctly not solar, and hence autocratic, but effectively
bureaucratic in
essence, and thus pertinent to the world.
But if it is worldly, it is no less peripheral to the world,
with its
bureaucratic pluralism, than Nazism is peripheral to the Antiworld
of democratic pluralism, since both the planar and lunar contexts,
corresponding to the Left and to the Right respectively, are
phenomenal, or
middle ground, and therefore inherently relative - the former, as
already
noted, bureaucratically, and the latter democratically - Socialism and
Capitalism, Republicanism and Liberalism, the People (particularly of a
Catholic ethnicity) and the bourgeoisie (though inclusive of Protestant
proletarians). Such extreme
manifestations of planar and lunar contexts are fated to remain
subordinate to
the more moderate manifestations which properly typify the relativity
of the
contexts in question, just as they must remain subordinate to the more
authentic extremism of both the solar and stellar contexts which,
having a noumenal and therefore absolute
basis, will remain
representative of what is Extreme Left and Extreme Right per
se,
viz. the Devil and God. Thus it could be
said that whereas Nazism, affiliated to the lunar limbo, is the
absolute mode
of Antichrist (Hitler), Communism, rooted in the solar hell, is the
absolute
mode of the Devil per se, viz. Satan (Stalin).
If it is possible to speak of a relative mode
of the Devil per se, then one would have to cite hard-line
socialist
republicanism, given its extreme-left standing vis-à-vis the Left in
general,
i.e. social democracy. Conversely, if
one could speak of a relative mode of God per se, it would have
to bear
witness to an ideological allegiance which, though 'Extreme Right', was
in the
world, and hence party to social democratic pluralism, but decidedly
not of the
world, or socialism per se. Such
an ideological allegiance, being affiliated to the Second Coming, may
well take
the form of Social Transcendentalism, and it would be in some sense the
ideological
precondition of a more absolute mode of God per se ... such
that took a
Super-transcendentalist form the essence of which was completely beyond
the
world and therefore One, in its divine purism, with Heaven. Then and only then would the Extreme Right per
se have come into being, and it would signal an evolutionary climax
to God
and the end not only of the world but, ultimately, the remnants of
Hell,
purgatory and the alpha heaven as well, bringing the Saved to the
super-transcendence of the Omega Point.
62. To distinguish the Bolshevik nature
(absolutely autocratic) of solo singing from the communistic nature
(relatively
autocratic) of solo-singing within a group format ... on the basis of a
sort of
Lenin-Stalin/Khrushchev-Gorbachev division, with singing that is not
free-standing but pursued while playing a guitar, for example, being
comparatively socialistic and, hence, bureaucratic ... in the Yeltsinite mode of social democracy. Hence while free-standing solo singing is
absolutely diabolic (solar) and free-standing singing within a group
format
relatively diabolic, accompanied singing within the latter format is
decidedly
worldly, if on rather absolute, and hence
quasi-authoritarian, terms. It is
the difference between pop and rock. Pop in the one context, that of solo singing, with the
other
context akin to pop-rock.
63. Beyond pop-rock there is rock (rock with
keyboards bias) and jazz-rock (instrumental rock without wind), and
beyond
jazz-rock there is rock-jazz (fusion jazz with wind) and jazz,
followed,
ultimately, by funk, the antithesis, on the top or wind spectrum, to
the blues,
which is where, after all, modern music really began ... in a sort of
Marxian
revolt against poverty and exploitation, the alpha-divine inception of
contemporary music.
64. To perceive a Judaic/Marxist distinction
between, say, acoustic blues and electric blues, i.e. naturalistic
alpha and
artificial alpha, as relative, it would seem, to an old-brain/new-brain
dichotomy. Likewise, to perceive a Mohammedan/Neo-Islamic
distinction between, say, trad jazz (which
is
acoustic) and modern jazz (which, by contrast, is usually electric), so
that we
have a naturalistic omega and an artificial omega relative, once again,
to an
old-brain/new-brain distinction.
However, where the blues is alpha divine, jazz is omega
diabolic,
irrespective, in each case, of the cerebral parallel.
Doubtless, such natural/artificial, or
acoustic/electric, distinctions apply just as much to pop and funk
respectively, except that with these alpha diabolic and omega divine
modes of
music we shall be thinking rather more in terms of, say, folk and
gospel than
of a literal trad equivalence.
65. It is to be hoped that the liberation of women
from domestic slavery will result in more women becoming architects, so
that,
increasingly, buildings will be designed on a curvilinear, as opposed
to a
rectilinear, basis. Then the world will
be less square than round, as befitting a subjective transvaluation.
66. The swastika could,
with reason, be described as an anticross,
while the
unbounded star could likewise be described as an anti-supercross:
anti-supercross succeeding anticross
until, following a worldly transvaluation,
we move
towards the supercross, and hence the
eclipse of all
stars.
67. Spring - Summer - Autumn - Winter; brightness
- hotness - darkness - coldness; stellar - solar - planar - lunar;
heaven -
hell - world - purgatory; electrons - protons - atoms - neutrons;
idealism -
naturalism - realism - materialism; Greece - Rome - England - America.
68. If Greece was the Spring of Western
civilization, then America is very much its Winter, while Rome and
England come
in-between as its Summer and Autumn respectively - the Summer of a
late-pagan
(stoic) sun and the Autumn of an early-Christian (Catholic) earth, in
contrast
to the Spring of an early-pagan (hedonistic) star and the Winter of a
late-Christian (Protestant) moon.
69. Hence Hedonism - Stoicism - Catholicism -
Protestantism; spirit - soul - will - intellect; truth - strength -
beauty -
goodness; joy - pride - pleasure - love; religion - science - economics
-
politics.
70. It is doubtless a reflection of the wintry
aridity of America that it lacks any respect for Greek or Latin, those
spiritual
and soulful languages of the spring and summer of Western civilization. Like a tree whose winter branches are bereft
of blossom, fruit, and leaves, America is bereft of Greek, Latin, and
even
English ... to the extent that it rejects the leaves of its English
heritage in
deference to what is uniquely or strictly American, and hence germane
to the
bare branches of its wintry coldness.
Where England is 'mate', America is 'man'; where England is
feminine, it
is masculine; where England is realism, it is materialism; where
England is
Anglican, is it Puritan; where England is will, it is intellect. And this intellect, increasingly given-up to
the development of artificial intelligence, is ever 'the winter of our
discontent'.
71. From Graeco-Roman
paganism to Anglo-American Christianity - the development of Western
civilization, with Persia, Carthage, France, and Germany confined to
the shadow
roles of military opposition - Persia against Greece; Carthage against
Rome;
France against England; Germany against America. Hence the shadow Western
civilization of
72. It could be said of classical music that it
stands in a realistic relationship to pop music, the music of
contemporary
materialism, and is therefore less an art form of the city than of the
country
or, at any rate, provincial suburbia.
Thus it does not follow that classical music (including opera,
ballet,
symphonies, and concertos), is inherently inferior to pop music
(including the
blues, dance, rock, and jazz), but that it is rather more planar than
lunar,
and hence English than American. It is
more the music of the feminine autumn of Western civilization than its
masculine winter, more the music of the naturalistic past than of the
artificial present.
73. If hardware is masculine and software
feminine, then it must follow that the male serves the female (or her
'program'
of having and raising children) rather than
vice
versa, insofar as he corresponds to the hardware, and hardware, as we
all know,
exists in the service of software. A
computer is of no more use without a software program to run ... than
would be
a video-recorder without a video cassette to play.
Hence it should follow that a man is no use
without a woman to serve, although, in practice, this is not invariably
the
case, since men cannot be reduced to computers or video-recorders but
may also
correspond to televisions or radios, to name but two alternative
possibilities,
which are less dependent on 'software' ... to the extent that they
exist or
function independently of newspapers and books - the two categories of
'software' most correlative with television and radio.
Rather, it seems that, to a large extent,
newspapers and books, not to mention magazines, exist in the service of
television and radio, as in the programme guide, so that, in some
contexts and
with certain categories of people, it would appear that the feminine
exists in
the service of the masculine, and by implication females in the service
of
males, rather than vice versa. Broadly,
I would argue that where idealistic and realistic contexts (like
computers and
video- and/or audio-recorders) are concerned, the male exists in the
service of
the female, since these are contexts corresponding to Heaven and the
world
(which are both subjective), but that where, by contrast, naturalistic
and
materialistic contexts (like television and radio) are concerned, the
female
exists in the service of the male, since those contexts correspond to
Hell and
purgatory (which are both objective).
Thus whether the male exists to serve the female, or vice versa,
will
depend on the nature of the context.
Where God and the world are in the ascendant, the male will
serve the
female and subjectivism/subjectivity accordingly prevail.
But where, by contrast, the Devil and
purgatory are in the ascendant, the female will serve the male, and
objectivism/objectivity accordingly prevail,
depending
on
whether noumenal or phenomenal criteria
are the
principal issues. Hence
the
subjectivism
of computing vis-à-vis the subjectivity of
video-recording/audio-recording; but the objectivism of television
vis-à-vis
the objectivity of radio.
74. The Father is the deity of religious
barbarism, viz. ritual; the Mother is the deity of religious nature,
viz. art;
the Son is the deity of religious civilization, viz. ethics; and the
Holy
Spirit is the deity of religious culture, viz. devotion.
Hence from the naturalism, relative to
religion, of ritual to the idealism of culture via the materialism,
again
relative to religion, of ethics and the realism of art.
75. Books parallel the Catholic Christ, having a
lunar standing relative to the world, viz. realism, whereas radios
parallel the
Protestant Christ, having a lunar standing relative to the Antiworld,
viz. materialism. Similarly, albeit in a
different context, symphonies parallel the Catholic Christ, having a
lunar
standing relative to the world, viz. realism, whereas rock music
parallels the
Protestant Christ, having a lunar standing relative to the Antiworld,
viz. materialism. Hence whereas the four
principal modes of classical music, viz. opera, ballet, the symphony,
and the
concerto, are of the world, the four principal modes of pop music, viz.
soul,
dance, rock, and jazz, are of the Antiworld,
with
naturalistic,
realistic, materialistic, and idealistic distinctions
relative to
each context, the former broadly 'naturalistic', and hence acoustic,
but the
latter broadly 'synthetic', and hence electric.
Consequently one could, in general, speak of classical as the
music of
nature, in contrast to which we shall find pop as the music of
civilization,
with, broadly, planar and lunar distinctions between the two contexts,
as I
have shown, which are subdivisible along
both
elemental and ideological lines. As, of
course, are the rather more extreme solar and stellar contexts of
barbarous and
cultural music, the former overly percussive, which is the nature of a noumenal objectivism, and the latter overly
sustained,
which is the nature of a noumenal
subjectivism -
Devil and God of scientific and religious kinds of music respectively,
which
may be regarded as flanking, on an alpha/omega basis, the political and
economic kinds of music that we have broadly characterized in terms of
pop and
classical. Such a percussive/sustain
antithesis
is rather more extreme than, say, the rhythm/pitch antithesis, for
example, of
the extremes of pop and classical music, viz. soul and jazz in the one
case,
and opera and concertos in the other, though rhythm is obviously a
quality of
percussive music, e.g. steel-drum orchestras, no less than pitch a
quality of
religious music, e.g. church-choir ensembles.
These qualities, however, are affiliated to musical modes which,
as
already noted, are noumenal and thereby
flank the
phenomenal modes of music to which they more properly pertain by dint
of the
greater dependence of such music on instrumental means and techniques
... on
account of their phenomenal essence.
These means and techniques include, besides rhythm and pitch,
both
melody and harmony, and thus contrast with the more absolutist nature
of
scientific and religious music, the former flanking the pop/classical
dichotomy
in a fundamentalist way, the latter flanking it in a transcendentalist
way -
the musical hell and heaven of protonic
autocracy and
electronic theocracy, as against the neutronic
democracy and atomic bureaucracy of purgatorial pop and worldly
classical
respectively. If fundamentalist music,
being percussive, is reactive, then transcendentalist music, being
sustained,
is attractive - a particle/wavicle
distinction which
finds its musical manifestation in the antithesis between centrifugal
objectivism and centripetal subjectivism, the collectivism of discord
and the
individualism of unison.
76. In the twentieth century classical music was
largely eclipsed by pop music, and pop music was itself undergoing a
degenerative collapse into percussive music, as the 'burning cross' of
the
Antichrist found itself being eclipsed by the flaming star of the
Diabolic per
se. Such a degenerative
collapse could only lead
to the triumph of musical hell, and thus to the eclipse of lunar pop by
solar
primitivism. Yet one extreme engenders,
or calls forth, another, and it is with the full emergence of the Devil
that
God will rally his faithful to the cause of musical heaven, the
harmonic
sustains of 'Kingdom Come', so that, ultimately, the solar hell will be
refuted
by the stellar heaven of the ultimate music, the sustained supermusic
of a transcendence divine, and the world accordingly be saved from both
classical music and the threat of percussive music, that super-antimusic which even now is eclipsing the antimusic of pop to a degree which makes that
threat very
real indeed.
77. A particle/wavicle
distinction between the kicked ball (football) and the thrown ball
(rugby) ...
analogous to the distinctions between republicanism and catholicism,
guitars and violins, video and audio, with reactive and attractive
implications
relative to the nature of each game - the former (football) a man's
game, and
the latter (rugby) a gentleman's one.
78. A spiritual/soulful distinction, in cricket,
between the bowling transcendentalism of the slow ball spinning through
the
air, and the bowling fundamentalism of the fast ball cutting through
it; the
former comparatively divine and the latter comparatively diabolic.
79. Dracula epitomizes our age's fascination with
evil, its almost morbid obsession with blood and violence, death and
decay,
negative power and status. Dracula is
the modern form of Satan, the contemporary mythical manifestation of
the Devil par
excellence. Since the Nietzschean 'death of God', it is the Devil who
is the
focus of popular worship, and in the late-twentieth century the Devil
was very
much alive-and-well in the personification of Count Dracula, whose lust
for
blood aptly reflected the bloodlust of the age.
Only with the Second Coming can the Devil be killed off
once-and-for-all; for the return of God to the world will leave no room
for the
Devil in it. Nor,
indeed, for anything upper class.
80. The Mother (Blessed Virgin) saves the will but
ignores the intellect; the Son (Christ) saves the intellect but ignores
the
soul; the Father (Creator) saves the soul but ignores the spirit; the
Holy
Ghost (ultimate Creation) saves the spirit but ignores everything else. Conversely, the Antimother
(Cursed Whore) damns the will but ignores the intellect; the Antichrist
(Hitler) damns the intellect but ignores the soul; the Antifather
(Satan) damns the soul but ignores the spirit; the Antispirit
(Jehovah) damns the spirit to worshipful enslavement but ignores
everything
else. Such is the pattern of damnation
and salvation in regard to planar, lunar, solar, and stellar
alternatives ...
roughly corresponding to working-class, middle-class, upper-class, and
classless divisions of human society.
81. Ultimate salvation is of the spirit, and
applies to the Holy Ghost alone, as championed by the
intellect-exploiting
Second Coming equivalence, who is effectively an intellectual of the
spirit
because he uses intellect in the service of the spirit, and uses it,
moreover,
in the most spiritual of contexts, viz. the inner light, relative to
technology, of computer VDU screens, thereby bringing the intellect to
spiritual perfection.
82. Truth, in the spiritual sense to which I apply
the term in my philosophy, is not something that is understood or
desired by
all people or peoples. There are people
and peoples who reject such truth in their concern, primarily if not
exclusively, with beauty, goodness, or strength, not to mention
illusion (if
negatively divine), ugliness (if negatively worldly), badness (if
negatively
purgatorial), or weakness (if negatively diabolic).
Some people and peoples are congenitally
incapable of coming-to-grips with spiritual truth, and accordingly shy
away
from it as from a refutation of their very essence, the ideals or
anti-ideals
by which they live. If all mankind were
the same, or shared the same goals, this would not be the case. But mankind are ethnically and ideologically
heterogeneous, and therefore divisible between different ideals and/or
anti-ideals. God, in the messianic sense
of the term, knows this, and that is why he cares only for those who
are like
himself and will not fail them in his design to bring the world to
religious
truth. Whatever he does is done for his
people or peoples (in contrast to what was done against other people or
peoples
by the illusory primal God, viz. Jehovah).
83. Schopenhauer was wrong about the will coming
from the father and the intellect from the mother ... where the psychic
composition of offspring is concerned, since, as I have shown, the will
is
feminine and the intellect masculine, the one planar and the other
lunar. Hence any inheritance of this
nature from
one's parents has to be premised on the acknowledgement of a
correlation
between intellect and one's male progenitor, but will and one's female
progenitor, making it as unlikely that the father was responsible for
will as
that the mother was responsible for intellect.
84. When there is little respect for strength,
there will be greater respect for truth; for strength and truth are as
incommensurate as goodness and beauty, and a society that respects
truth will
have little time or inclination for strength.
(Hence the acceptance of truth presupposes an atheistic
rejection of
'the Almighty', the strength-oriented implications of which correlate
more
naturally with the Diabolic than with the Divine.)
85. The idealism of
truth, as against the naturalism of strength.
Likewise, the realism of beauty, as against
the
materialism of goodness. Religion as opposed to science; economics as opposed to
politics. Or,
alternatively, art as
opposed to music; architecture as opposed to literature. Or, again, religious music
as opposed to percussive music; classical music as opposed to pop music. And so on.
86. Acoustic pianos stand to electric pianos as
hardbacks to radios, whereas acoustic organs stand to electric organs
as softbacks to radio-cassette players. A distinction, in other words, between the
materialism (as opposed to realism, naturalism, or idealism) of the
world and
the materialism of the Antiworld (lunar)
on both
particle (reactive) and wavicle
(attractive)
terms. 'Dickheads' and
'arseholes' - both effectively (within the feminine framework of
worldly
realism) and specifically (within the rather more masculine framework
of antiworldly materialism).
87. Acoustic guitars stand to electric guitars as
video tapes to video-recorders, whereas acoustic violins stand to
electric
violins as audio tapes to audio-cassette players. A distinction, in other
words, between the realism (as opposed to naturalism, materialism, or
idealism)
of the world and the realism of the Antiworld
on both
particle (reactive) and wavicle
(attractive) terms. 'Pricks' and 'cunts' - both
specifically (within the feminine framework
of worldly realism) and effectively (within the masculine framework of antiworldly materialism).
88. To distinguish the devolutionary objectivism (noumenal) of stellar superconsciousness
and solar subconsciousness from the
devolutionary
objectivity (phenomenal) of lunar consciousness and planar
unconsciousness. Conversely,
to
distinguish
the evolutionary subjectivity (phenomenal) of superplanar
unconsciousness and superlunar
consciousness from the evolutionary subjectivism (noumenal)
of
supersolar subconsciousness
and superstellar superconsciousness. A particle/wavicle distinction between the devolutionary
and the
evolutionary on both noumenal and
phenomenal terms.
89. Thus to distinguish, on the above
devolutionary basis, Judaic transcendentalism and despotic
fundamentalism from
parliamentary liberalism and republican humanism; while distinguishing,
on an
evolutionary basis similar to the above, Catholic humanism and
Protestant
liberalism from Islamic fundamentalism and Taoist transcendentalism.
90. Forebrain - backbrain
- right midbrain - left midbrain; superconscious
-
subconscious - conscious - unconscious; transcendentalism -
fundamentalism -
liberalism - humanism; electrons - protons - neutrons - atoms; spirit -
soul -
intellect - will; heaven - hell - purgatory - the world; truth -
strength -
goodness - beauty; illusion - weakness - evil - ugliness.
Hence a particle devolution
from illusion and weakness to evil and ugliness; but a wavicle
evolution from beauty and goodness to strength and truth.
