Op. 44
FROM MATERIALISM TO IDEALISM
Supernotational Philosophy
Copyright © 2013 John O'Loughlin
____________
CONTENTS
Aphs. 1–244
______________
1. Proton wavicles -
atomic wavicles - electron wavicles;
good Evil - good world - good Good; Roman Catholicism
- Protestantism - Social Transcendentalism; Father - Son - Holy Ghost; Pope -
Archbishop (of Canterbury) - Superleader.
2. Proton particles - atomic particles -
electron particles; bad Evil - bad world - bad Good; Monarchism -
Parliamentarianism - Communism; Satan - Antifather -
Antichrist; King - Prime Minister - President.
3. Art - literature - music; appearance -
appearance/essence - essence; materialism - realism - idealism; Devil - world -
God. (Broad generalization.)
4. With proton-biased women, long hair tied up:
autocratic; long hair hanging loosely: worldly and/or democratic; long hair
tied back in a ponytail: Father-stemming theocratic. Thus materialism - realism
- idealism.
5. With electron-biased women, short hair
sticking up: socialist and/or communist; short hair hanging loosely: liberal
democratic and/or ecologist; short hair tied back in a short ponytail stemming
from the crown of the head and extending to approximately the base of the neck:
fascist and/or centrist. Thus materialism - realism - idealism. Devil - world - God ... on respective
evolutionary levels, with intermediate, or bourgeois
equivalents, coming in between.
6. The more radical and progressive elements in
the Roman Catholic Church should be expecting and desiring Messianic
revelations. The Church has a duty,
seemingly, to 'hang on', or remain in place, until revelations of the Second
Coming decree otherwise. Without the
Church, there would be a state absolutism, i.e. wholesale Communism, and that
has no mandate for furthering or recognizing Messianic revelations, being a
materialistic entity necessarily opposed to the Divine. The Messiah recognizes the true Church and
those who belong to it as worthy of theocratic upgrading and thereby entitled
to Social Transcendentalist salvation.
The true Church has ever upheld an idealistic and therefore truly divine
Christ, and he who corresponds to a Second Coming is nothing if not idealistic,
i.e. an advocate of the Holy Spirit.
This Messiah will replace the Church with the Centre, but he could not
function where there was no Church!
7. Franco pushed back the atheistic threat of
Socialist/Communist/Anarchist revolution and thereby saved
8. An Irish Social
Transcendentalist Centre would not discriminate, on racial grounds, between
Irish Catholics in Britain and English Catholics but would welcome any
Catholics desiring to escape Antichristic
materialism, regardless of their racial standing. The important thing from the standpoint of
relevance to Social Transcendentalism is ideological suitability, and a man's
race is irrelevant to an evaluation of this suitability. We Social Transcendentalists are no
neo-pagans ... to insist on a purely racial evaluation of people, like the
Nazis, but are radical ideologues, and all those who genuinely subscribe to the
Catholic faith and are accordingly awaiting Messianic deliverance should be
treated equally on an ideological basis. (Not that there is
no connection between ideology and race; for most Catholics in
9. Higher and lower categories of blue-collar
workers: skilled and unskilled.
Similarly, higher and lower categories of white-collar workers:
professional and non-professional. Thus
mechanics and labourers on the one hand, teachers and clerks on the other;
similar distinctions applying right the way through the entire spectrum of
blue- and white-collar occupations.
Needless to say, the skilled blue-collar worker is, among manual
workers, equivalent to the professional white-collar worker, just as the
unskilled blue-collar worker has his equivalent in the non-professional
white-collar worker. Nevertheless, in
the working-class hierarchy, the non-professional white-collar worker generally
ranks above the skilled blue-collar worker, in between the professional and
unskilled extremes. Could it be, I
wonder, that Social Transcendentalism should evince a bias for skilled blue-collar
workers and non-professional white-collar workers, in contrast to a
Transcendental Socialist bias for professional white-collar workers and
unskilled blue-collar workers? Certainly
the days of Fascist/Communist non-professional white-collar absolutism
vis-à-vis unskilled blue-collar absolutism are over! This makes us think increasingly in terms of
biased compromises one way or the other.
10. I have nothing against profit. Only a hard-line materialist of purely
Socialist stamp would denounce profit-making in economic matters, and precisely
because he lacks a taste for or capacity to understand idealism, the essence of
profit. What distinguishes a Capitalist
from a Communist or a Centrist system ... is not profit but who owns the means
of production. For such ownership
determines the fate of the profits and the manner, if any, of
distribution. A Capitalist system, with
the means of production in private hands, will allow the owner to amass profit
for himself. A Communist system, with
the means of production owned by the People through the State, will encourage a
more equalitarian distribution of profit largely on a bureaucratic and, hence,
materialistic basis. However, a Centrist
system, in which the means of production were under the trusteeship of the
Centre for the People, would likewise permit of a more equalitarian
distribution of profit, though with a meritocratic
and, hence, idealistic bias. Thus
whereas Capitalism is primarily designed to serve the individual who owns the
means of production, both Communism and Centrism are designed, on the contrary,
to serve the collective, albeit in diametrically opposite ways. The progression, or distinction, is from the
economics of the world (Protestant realism) to the economics of God (Messianic
idealism) via the economics of the Devil (Antichristic
materialism). Plutocracy
to meritocracy via bureaucracy.
But in all three forms of economic management, profit will and must
continue to be realized, in Transcendental Socialism no less than in Liberalism
and Social Transcendentalism.
11. Trees aren't necessarily the purely worldly,
i.e. sap - wood - leaves, phenomena I formerly thought, though some are more of
the world than others. Blossom is to a
tree what the subconscious is to a head (human or animal), viz. the
Father-stemming divine element, almost dream-like in character. By contrast, fruit is the Satan-stemming
diabolic element, equivalent to the old brain and therefore constituting a kind
of materialistic contrast to the idealism of blossom. As with the Galaxy, where the central star
precedes the sun in evolutionary terms, so the divine element of a tree usually
precedes its diabolic element - blossom in spring, fruit in summer (the apple
tree outside my window being a case in point).
Living in
12. There is a connection between a woman's dress,
particularly a summer dress, and a tree's blossom; for, in a sense, outer
clothing, when of a proton-suggesting centrifugal nature, is to a woman's body
what blossom is to a tree - a kind of divine equivalent, idealistic and
dream-like or, rather, aesthetic, especially when light and gauzy. Underclothing, by contrast, suggests a hard,
compact, almost fruit-like materialism about the body, and may accordingly be
equated with the diabolic element in a tree, since akin to fruit. Thus as the worldly tree acquires divine and
diabolic dimensions in soft blossom and hard fruit and/or nuts (for nuts also
correspond to the Diabolic), so the worldly body of a woman takes on such
contrasting dimensions in flowing dress and tight-fitting underclothes ... in
the context of alpha-stemming proton-biased femininity. Doubtless, a moral parallel with the Garden of
Eden allegory can be drawn.
13. Autocratic pipes; Liberal cigars; Democratic
Socialist tipped cigarettes; Socialist untipped
cigarettes; Nazi mentholated cigarettes; Communist roll-ups; Transcendental
Socialist joints. The pipe, an
autocratic mode of smoking tobacco, retains a proton status in which a feminine
'ringfulness', commensurate with an overall
cylindrical design, extends throughout its length - from bowl to stem. The cigar, a democratic mode of smoking
tobacco, retains an atomic status, composed of a compromise between a
quasi-proton cylindrical design, in which the tobacco leaves are rolled into a
tube-like slenderness, and a quasi-electron tubular materialism, the
combination of rolled tobacco and tubular solidity making, it seems to me, for
the atomic integrity already alluded to above.
By contrast, the cigarette, conceived in its radical democratic
manifestation, retains an electron status commensurate with the tubular
solidity of its elongated shape, in which tobacco, far from being rolled, is
finely cut and tightly packed together between the cigarette paper. Consequently, in contrast to a pipe, a
cigarette has a masculine connotation, born of its inherent materialism. One could argue that the progression from
pipes and cigars to cigarettes signifies a degeneration, within Western
civilization, from idealism to materialism via realism, not only in terms of
design and content but also by dint of the fact that the smoking technique has
itself degenerated from the high level of the palate to the comparatively low
level of the lungs via the throat and/or a throat/lungs alternation:
pipe-smoking idealism having been superseded by cigarette-smoking materialism,
inhalation of tobacco into the lungs indicative of a moral nadir commensurate
with socialist materialism, lung cancer a sort of proletarian disease. Certainly a decadent pipe-smoker would be one
who inhaled lung deep and thereby levelled with the materialistic baseness of
the average cigarette-smoker - a phrase necessarily excluding certain
females. But make no mistake: cigarettes
are a smoking dead-end commensurate with
Socialism! There is no such thing as
divine smoking, not even where pipes are concerned. Rather, smoking corresponds to the diabolic
side of life, from Royalism through
Parliamentarianism to Socialism. It is a
thing of the brain - old, mid, and new - as opposed to the mind.
14. The wavicle/particle
dichotomy within the atom, or a particular part of it, is not indicative of or
equivalent to a feminine/masculine division.
Rather, it is the proton/electron dichotomy which signifies such a
division, and, in evolutionary terms, this is commensurate with a progression
from the feminine to the masculine, from proton wavicles
and/or particles to electron particles and/or wavicles
via an atomic compromise. No less than
the alpha-stemming pagan age bespoke a 'dress' absolutism, irrespective of a
person's gender, so the omega-aspiring transcendental age of the future will
bespeak a 'trousers' or, rather, one-piece zippersuit
absolutism ... indicative of a radically masculine status. Electron particles and wavicles
are simply two kinds of masculinity: a materialistic kind, equivalent to bad
spirit, and an idealistic kind, equivalent to good spirit - a distinction, in
other words, between Communism and Centrism, inner intellectuality and inner
contemplation. They contrast radically
with the two kinds of femininity which, in an alpha-stemming age, correspond to
bad soul and to good soul respectively: Royalism and
Catholicism, outer intellectuality and outer contemplation. I say nothing regarding their popular, or
bodily, concomitants!
15. Considered in the round, man has three gods in
his head or, to be more specific, there is a mind, viz. the subconscious,
corresponding to the Father and/or Virgin Mary; a mind, viz. the conscious,
corresponding to Christ; and a mind, viz. the superconscious,
corresponding to the Second Coming and/or Holy Ghost. Thus from an open-society standpoint there
are three immanences - one for each part of the
psyche. Obviously, in an incipiently
omega-oriented age, it is understandable that immanence will come to be
identified with the Holy Ghost, and that the superconscious
will be regarded as commensurate with such an immanence, much as Einstein's
concept of curved space has come to the fore at the expense of Newtonian
force-and-mass ... within the parallel context of the brain and its main
subdivisions thereof. Yet, aspirations
towards the Holy Ghost notwithstanding, the subconscious still exists and,
consequently, an alpha-stemming immanence has to be accounted for and lived
with - as is invariably the case when we sleep.
The blunt truth of the matter is that, even these days, the primitive or
primary immanence has more place in a majority of people's lives than the
ultimate immanence - as can be verified by the amount of time spent sleeping
and/or dreaming as opposed to, say, tripping and/or meditating.
16. I have recently come to realize that, no less
than with cigarettes, chips are divisible, according to length and thickness,
into categories approximately corresponding to Socialist and Communist
alternatives. Thus we can distinguish
between four main types of chip, viz. the Democratic Socialist long chip and
the Marxist short chip on the one hand, followed by the Communist plain thin
chip and the Transcendental Socialist crinkled thin chip on the other
hand. As a rule, Socialist chips are
larger and/or fatter than Communist chips, as well as harder and greasier. Chips, then, can either pertain to the
democratic West or to the theocratic East, though all alike are left wing in
constitution.
17. The intellectual realization of the truth by
the Few must serve its spiritual realization by the Many. Shadow-truth to
light-truth.
18. To stress a continuity in civilized evolution,
like Bertrand Russell, is to take a civilized, or idealistic, view; to stress a
discontinuity in the evolution of civilization, like Oswald Spengler,
is to take an uncivilized, or materialistic, view; to compromise between
continuity and discontinuity, like Philip Toynbee, is to take a worldly, or
realistic, view. Doubtless all views are
relatively correct, though not necessarily to the same extent or with equal
applicability to all parts of the world.
Clearly, there are some parts of it, including India and the Middle
East, where the idealistic view of civilized evolution is probably more
applicable, and, conversely, other parts of the world, including Russia and the
Far East, where the materialistic view would probably prove of greater
relevance. Racial and geographical
factors have to be taken into account - both subjectively and objectively.
19. The true Briton is neither a Celt nor an
Anglo-Saxon but a cross between the two. Better, in this sense, to be a Briton than a
Scotsman or an Englishman.
20. There is a sense in which the
21. For ex-colonial peoples like the Irish and the
Indians, nationalism should only be regarded as a means to a higher (or
supra-national) end, not as an end-in-itself.
It should not be their fate to play at being third-rate bourgeois
powers, but to assist in the development of People's supra-nationalism. All nationalism must be consigned to the
rubbish heap of history by People's supra-nationalism. Whether through superdivine
or superdiabolic agents or a combination of both, the
world must be brought to an end, in order that the new post-worldly life can
properly begin. For a Supertheocrat like me, the impending 'End of the World' is
something to rejoice in, since it should pave the way for the eventual global
realization of the 'Kingdom of Heaven' in a federation of Social
Transcendentalist Centres.
22. In the struggle between 'the round' and 'the
square', I am always on the side of 'the round', provided it is Centrist and,
hence, truly theocratic.
23. Meritocratic jazz;
bureaucratic blues; technocratic rock: idealism - realism - materialism ... on
the People's theocratic level of musical evolution.
24. The other side of a
worker coin - the heads side, so to speak - has a player's face. Play is the antithesis to and reprieve from
work, the recreational 'plus' as opposed to the laborious 'minus'. Yet just as work exists on different levels,
whether white- or blue-collar, so does play, and one might ascribe to any given
level of work, be it intellectual or manual, a correlative mode of play. Thus the type of play most appropriate to an
intellectual worker will be intellectual and/or cultural in scope, whereas a
manual worker will find some kind of physical or bodily play more suited to his
bent - the distinction approximately corresponding to a divine/diabolic
dichotomy. On the one hand, mind games,
including quizzes; on the other hand, sport, particularly of a competitive and
physical nature, like football. In the one case, music, especially in a rock/jazz format; in the
other case - sex.
25. Clearly there is a class distinction between
players no less than workers. For some players,
like musicians, are passive and intellectual, whereas others, like footballers,
are active and physical. There is
co-operation between the former, and competition between the latter. A kind of divine/diabolic
distinction on the level of play, corresponding to white- and blue-collar
workers respectively. Yet, in
relation to work, even competitive physical play is a kind of divine or
quasi-divine alternative, so that there exists a sense in which competitive
sport corresponds to the 'theocratic' side of a Transcendental Socialist
integrity, having its roots, or essence, in manual labour - admittedly, a
somewhat bogus theocratic equivalent in relation to a genuinely passive and
cultural order of play, but no more bogus than other 'theocratic' aspects of
such an integrity. In complete contrast
to the genuinely theocratic or, rather, supertheocratic
equivalent ... of passive and cultural play within a Social Transcendentalist
integrity where, paradoxically, it is the 'social' side which is relatively bogus
or, at any rate, less than active and laborious; transmuted, as it were, by the
higher, or supertheocratic, side. Thus one might speak of a professional
white-collar/unskilled blue-collar compromise in the case of Transcendental
Socialism, but of a skilled blue-collar/non-professional white-collar
compromise in the case of Social Transcendentalism, with corresponding levels
or types of play. Certainly, we should
not overlook the playing side of modern life under pressure of worker
materialism from Socialist/Communist propaganda. For play is objectively more important than
work, an idealistic commitment which can intimate of the Divine, and players
are accordingly more important than workers, which is to say, a superior
kettle-of-fish, particularly when cultural and truly passive.
26. Under Marxism the
player, even when competitive and physical, is at risk of being eclipsed by the
worker - indeed, is generally eclipsed by the worker-fixation of such a
materialistic ideology. With Centrism,
on the other hand, the player should take precedence over the worker, being
held up as a model idealist and ideal type for a divinely oriented
society. It is not for us to drag
everyone down to the lowest-common-denominator of a worker status and
description but, rather, to elevate as many people as possible to the higher
status and description of a passive player.
27. One should carefully bear in mind the
ideological context of a given society before ascribing a left/right political
status to any given extreme party. Thus
in a democratic context, one can distinguish between Conservative right and
Democratic Socialist left, whereas the Extreme Right and the Extreme Left may
be distinguished from one another on the basis of a Nazi/Marxist dichotomy, as
between the National Front (latterly the British National Party, or BNP) in
Britain and the Socialist Workers' Party, both of which tail-end a democratic
society. However, in the case of a
Transcendental Socialist/Social Transcendentalist dichotomy one is dealing with
a theocratic level of evolution beyond democratic society, and here there is no
distinction between extreme right and left, but only a right/left distinction
between two ideologies - namely proletarian humanism on the Transcendental
Socialist right and superfolkish transcendentalism on
the Social Transcendentalist left, as germane to an entirely different
ideological context from the democratic one.
A racing car may be extreme left in relation to an open-topped sports
car of an approximately Democratic Socialist equivalence, but a motorbike is a
completely different mode of automotive transportation from a car, whether of
extreme or relatively moderate construction, and therefore appertains to a new
scale-of-reference - one, so I argue, that is theocratic rather than democratic
in essence and, in relation to scooters, right as opposed to left. Koestler was definitely correct about Communism, particularly in its Soviet
manifestation, being opposed to, rather than an extension of, Democratic
Socialism. In short, a totally
different phenomenon, as different as a motorbike from a sports car, but on
that account closer in conception to a scooter!
28. All motorbikes are communistic, just as all
scooters are fascistic, even though motorbikes, no less than scooters, come in
a variety of different shapes and sizes - some, like racers, manifestly
idealistic; others, like tracksters, manifestly
materialistic; yet others, like dragsters, manifestly realistic and therefore
somewhere in between the others.
Similarly, scooters come in a variety of different shapes and sizes -
some, like Lambrettas, clearly idealistic; others,
like Hondas, clearly materialistic; yet others, like Vespas,
clearly realistic and therefore somewhere in between the others. However, in between motorbikes and scooters
come trikes, which are likewise divisible along
tripartite lines - some leaning towards Communism, others towards Fascism, yet
others properly middle ground and therefore stylistically neutral.
29. One should not speak of
the Good, the True, and the Beautiful, but of the Beautiful, the Good, and the
True, as roughly paralleling the Father, the Son, and the Holy Ghost. Three stages of divinity
and their attributes, corresponding to autocratic, democratic, and theocratic
forms of society. By contrast,
one could speak of the Ugly, the Evil, and the False, if diabolic parallels to
the three verities named above are to be elicited, which might also be
described in terms of the Antifather, the Antichrist,
and the Antispirit.
Ugliness as a negation of beauty, evil as a negation
of goodness, and falsity as a negation of truth. Three types and stages of immorality
paralleling three types and stages of morality - autocratic, democratic, and
theocratic, corresponding to the perfect form, the perfect act, and the perfect
feeling. If perfect form is the
Beautiful and perfect feeling the True, then the perfect act may be
characterized as the Good, on the basis of its constituting a compromise
between form and feeling, beauty and truth, the rights of the individual and
the interests of society. Increasingly
we are abandoning the Beautiful and the Good for the True, leaving form and
action behind us in our quest for the perfect feeling. We are becoming the Holy Ghost.
30. A comprehensive and logical view of human
evolution would entail an acknowledgement of four principal stages of its
unfolding, viz. a materialistic stage corresponding to the Iron, Stone, and
Bronze Ages; a naturalistic stage corresponding to the Christian Middle Ages; a
realistic stage corresponding to the past two centuries of social if not
socialistic progress; and, finally, an idealistic stage corresponding to the
coming age of transcendental aspiration.
Speaking more abstractly, one could define each of these four stages in
terms of an historical progression from proton-particle autocracy to proton-wavicle theocracy, and from electron-particle democracy to
electron-wavicle supertheocracy
- a progression paralleling the Spenglerian
distinctions between 'Historyless Chaos', 'Culture',
'Civilization', and 'Second Religiousness'.
Thus a gradual rise from the depths of planetary
materialism to the heights of otherworldly idealism via naturalistic and
realistic worldly compromises. A
cosmic 'fall' from soul to materialism to begin with, and a karmic 'leap' from
idealism to spirit to end with - the path, as it were, from Hell to Heaven,
from proton-proton reactions to electron-electron attractions via atomic
actions ... of worldly duality.
31. Clearly the Beautiful, the Good, and the True
are not the only verities to have occurred to man, even if they or, at any
rate, the first two have traditionally had more value for Western man, whose
civilized inception was rather more on the level of naturalism than of
materialism, and who would accordingly acknowledge the Beautiful above the
Strong. For Strength is what
corresponds, after all, to pagan materialism, and in a more comprehensive view
of moral evolution it may be said to precede the Beautiful. Thus from materialistic
strength to naturalistic beauty, and from realistic goodness to idealistic
truth.
32. But to what sort of strength are we alluding
in regard to pagan materialism? Is it
forceful strength or material strength, power or hardness? Undoubtedly the latter, although we need not
entirely exclude power from our estimation of pagan values, which would be
rather more cosmic in origin than worldly, a strength appertaining to cosmic
gravity and preceding, on the solar level of soul, the worldly strength of
material hardness. Doubtless each kind
of strength is symbolized by a different divinity in pagan mythology, although
the nearest Christian equivalents would be the Father with regard to cosmic
power and Moses and/or
33. Beyond the realistic phase of evolution,
however, comes the idealistic phase in which not the Good but the True takes
precedence over all other concerns and, through the agency of the Second
Coming, this truth is first intellectually expounded and then disseminated for
subsequent literal realization in the form of an aspiration, on the part of the
Many, towards the spiritual climax of evolution and maximum realization, in
consequence, of pure spirit. Thus from intellectual truth in the world to spiritual truth beyond
it, from impure idealism to the purest possible spirituality. The idealistic revolution is the ultimate
revolution, opposed to realism and to everything that precedes it, including
nature. Only through the truth can human
life ascend towards the heavenly life - eternal and complete. But if intellectual truth corresponds to
penultimate divinity and spiritual truth to ultimate divinity, then whatever
opposes the truth must correspond to the penultimate and ultimate diabolism,
whether on the intellectual plane of falsity or on the spiritual plane of
illusion, that is to say, whether in terms of misguided theory or wrong
practice - two failings as contemptible in the omega-aspiring context of
idealism as ... softness and weakness were in the alpha-stemming context of
materialism. Both the false 'view' and
the wrong 'trip' would be punishable.
34. Just as Protestantism signifies a realistic
revolt against Catholicism, so Socialism signifies an idealistic revolt against
Capitalism. Luther and Marx were fellow
rebels in the face of long-established traditions.
35. Taking a wider view of
realism and idealism, one could argue that Protestantism signified an
idealistic, or religious, realism; Liberalism a realistic, or political,
realism; and Capitalism a materialistic, or economic, realism. Just so, it can be contended that Socialism
signifies a materialistic, or economic, idealism; Communism a realistic, or
political, idealism; and Centrism - the more evolved ideology of the Second
Coming - will signify an idealistic, or religious, idealism, thereby bringing
the idealistic phase of evolution to an appropriately religious consummation.
36. Idealism equals ideology, a system of beliefs
concerning how life should best be lived, which generally entails a religious
or quasi-religious view of man. Idealism
signifies the triumph of mind over matter, the redemption of man through
truth. And truth, if pursued to its
logical conclusion, leads to spirit, no less than strength - the positive
attribute of materialism - stems from soul.
Soul and spirit are the great absolute antitheses, the utmost antitheses
of which the Universe is capable.
Materialism and idealism are the utmost antitheses of which the planet
is capable, and naturalism and realism are relatively antithetical within the
less extreme context of the world. No
less than realism is a kind of second or artificial materialism, a supermaterialism, so idealism is a kind of second or
artificial naturalism, a supernaturalism.
37. Feudalism - Royalism
- Catholicism; Protestantism - Liberalism - Capitalism; Socialism - Communism -
Centrism: a rough outline of Western evolution from materialistic beginnings to
an idealistic end via realism. Though
even here, in contrast to a more full-blown or universal view of human
evolution, the materialistic is essentially naturalistic in character,
certainly when compared with pre-Western materialism on the basis of a
tripartite distinction between pagan religion, tribal politics, and primitive
(agrarian) economics, as between idealistic, realistic, and materialistic
manifestations of a specifically materialist stage in time, against which
Feudalism can be seen as an economic revolt.
Conversely, one could argue that the idealistic stage of evolution is as
much beyond the Western stage-proper as the materialistic stage was before it.
38. As much difference
between Centrism and Socialism as between Protestantism and Capitalism or, for
that matter, Catholicism and Feudalism. Antitheses on the idealistic level of evolution no less than on the
realistic and materialistic levels; antitheses, needless to say, between the
Divine and the Diabolic - religion and economics.
39. A materialistic age will have a false religion
as the converse side of its own materialism.
Thus for the inceptive 'naturalistic' materialism of early autocratic
civilization we find some pagan and/or occult religion, with sun-worship and
astrology typifying the bogus nature of the religious norm - one more cosmic-orientated
than worldly. Thereafter, the latter
phase of materialistic religion leads, via idolatry, to naturalistic religion,
and so to the beginnings of a genuinely transcendental orientation - as, for
example, with Catholicism, where the supernatural is infused into the natural
in the guise of the Virgin and Christ, not to mention religious art. From religious naturalism, however, the path
leads via humanized Christianity to realism and to the consequent beginnings of
an artificial materialism relative to early democratic civilization, a
materialism whose obverse concomitants ... in naturalism and the paranormal ...
attest to a new religious falsity - the antithetical equivalent to the pagan
and occult falsity of autocratic antiquity.
Naturalism, which takes a variety of forms, including secular humanism,
may be regarded as leading to the bogus supernaturalism of such latter-day
phenomena as parapsychology, ESP, and theories of the Universe which, in their
patently extravagant claims, border on the fantastic - the multiple-universe
and worm-hole theories not excepted.
Here a kind of artificial occultism follows on behind the artificial
paganism of the worldly naturalist, whose devotions to the world do not exclude
a sort of hero-worshipping idolatry, particularly where (the photographic
images of) pop stars, film stars, leading sportsmen, revolutionary gurus, etc.,
are concerned. True religion, however,
is lurking in the shadows, as it were, of realistic civilization. For with the coming idealistic stage of
evolution, a new transcendentalism will make its appearance in the world ... to
signal the end of bogus religion and the beginnings of a supernaturalism which
should ultimately lead to Heaven.
40. Materialistic age: false religion;
naturalistic age: true religion; realistic age: superfalse
religion; idealistic age: supertrue religion. In the first and third ages of human
evolution religion is not only false but very much subordinate to the
prevailing materialism. In the second
and fourth ages of human evolution, however, religion is the guiding or
prevailing norm and, by a curious paradox, materialism is false, i.e.
synthetic, transmuted, subordinate, redeemed, etc. (Thus one could speak of the 'social' aspect
of Social Transcendentalism as a false, or transmuted, form of Socialism. Obviously, plastic is a false, or synthetic,
kind of material.) Broadly, the first
age is one of minerals and stone; the second age one of wood and glass; the
third age one of steel and concrete; and the fourth age one of aluminium and
plastic.
41. There are four stages and types of love, each
of which corresponds to one of the above-mentioned ages. Thus for the materialistic age there is
emotional love, or love of another person; for the naturalistic age there is
brotherly love, or love of one's fellow man; for the realistic age there is
sexual love, or love of sex as such; and for the idealistic age to come there
is spiritual love, or love of the self.
The first type has to do with 'being in love', usually with a person of
the opposite sex, and it implies sexual relations. The second type has to do with love of
mankind in general, irrespective of sex, and it implies Christian charity and
compassion. The third type has to do
with sex as an end-in-itself, whether or not with a member of the opposite sex,
and it implies promiscuity as an expression of crude self-love. But the fourth type has to do with spiritual
self-love, and it implies contemplation and/or meditation as a realization of
the Divine. Beyond this pure love there
is nothing higher ... except the ultimate purity of the divine love itself -
transcendent and eternal. Thus from love of another to self-love via naturalistic and
realistic alternatives - the path of love's evolution from materialism to idealism,
the Father to the Holy Ghost via Christ and Antichrist.
42. Materialistic strength and realistic goodness
are no less antithetical, as well as mutually exclusive when taken to extremes,
than naturalistic beauty and idealistic truth.
Strength and goodness are no more equivalent than beauty and truth. An atomic parallel to the aforementioned
qualities would read approximately as follows: proton-particle strength;
proton-wavicle beauty; electron-particle goodness;
electron-wavicle truth. An approximate distinction,
in other words, between Kingdom, Church, State, and Centre.
43. Books approximate to a democratic stage of
human evolution, as pertaining, for example, to Western civilization. They are relativistic and rectilinear, page
facing page on rectangular paper. Books,
then, are a kind of middle-ground development in between two more absolute and
curvilinear extremes, viz. the autocratic scroll, as germane to a proton-biased
age, and the theocratic tape, as germane to an electron-biased age, the former
preceding Western civilization and the latter succeeding it - alpha and omega
either side of the world. Just as
scrolls were transcribed to books or manuscripts (an early type of book) by the
educated elites of early Western civilization, so books are being transcribed
to tapes in this transitional age between democratic and theocratic
civilization, a process of aural transcription which has only just begun but
which is bound to be continued in the decades ahead, both within the context of
Western civilization and beyond it ... where, needless to say, more
ideologically exacting criteria would obtain.
44. If television - a fundamentally communistic
medium of expression - is to be countered and transcended by anything in the
future, it can only be by hallucinogenic stimulants like LSD, which would
constitute an upgrading of appearance-centred concentration from the
materialistic level of external images to the idealistic level of internal
visions, the former active and concrete, the latter static and abstract - a
progression from the diabolic to the divine, from outer to inner. Frankly, we live in an appearance-biased age,
and the only way to undermine and eventually eclipse mechanically-produced
images is through the chemically-induced visions of synthetic
hallucinogens. Therein lies the
importance of 'acid tripping' vis-à-vis television viewing: a further rung up
the evolutionary ladder ... from externally-experienced artificial appearances
to internally-experienced transcendental appearances, with the possibility of a
genuinely essential experience ... in meditative being thereafter. In the short term, however, transcendental
meditation is a 'dead letter', totally inadequate and irrelevant for combating
television civilization, since offering no new and inherently superior level of
appearances to supersede the existing level, and therefore hardly likely to
appeal to the majority of people ... accustomed as they are to
mechanically-produced appearances. Indeed,
transcendental meditation is really a kind of puritan decadence within the
overall context of Western civilization, quite the contrary to the spiritual
inception of a new civilization, which, in any case, we may suppose to have
begun on the relatively humble, materialistic level of film and television, and
to be progressing, via video, towards hallucinogenic enlightenment - the final,
or idealistic, manifestation of such a civilization or, at any rate, of its
apparent phase preceding a more intensive being that is centred on a superior
mode of meditation, which should follow as a kind of essential climax to it.
45. On the subject of video, we may consider this
more evolved medium of mechanically-produced artificial images as transitional
between television and LSD, signifying a kind of compromise between the public,
external nature of films and the private, internal nature of 'acid trips' - an
almost realistic midway-point in between materialistic films and idealistic
'trips'.
46. It would seem that, in
relation to television, cinema is a socialistic context commensurate with
materialistic realism, and therefore a step beyond the Liberal medium of
theatre. Doubtless one should
distinguish between 'Democratic Socialist' cinema and 'Socialist' cinema, as
between the larger auditorium of the former and the smaller studio-setting of
the latter, the larger screen of the former and the smaller screen of the
latter, the showing of two films (relativistic) in the former context and the
showing of one film (absolutist) in the latter context, the individual status
of the former type of cinema and the collective status of the latter type -
three or more studios in use at any given time.
Generally speaking, cinema may be regarded as a left-wing phenomenon,
whether democratic or Marxist; though the likelihood of cartoons or fantasy
films constituting a kind of Nazi equivalent cannot be ruled out, particularly
in view of their idealistic nature, which would suggest an extreme right-wing
bias. However, if cinema is generally
socialistic and therefore left-wing democratic, television can only be
communistic and, hence, right-wing theocratic, albeit of either an absolutely
right-wing or a relatively right-wing theocratic status, depending on the type
of film in question. Hence a
Communist/Transcendental Socialist distinction between, say, television films
(or films made specifically for TV) and television cartoons, particularly when
of an abstract or fantasy nature, these latter constituting a kind of left-wing
theocratic status, one beyond fascistic slides ... with their static
realism. Thus a distinction, on the one hand,
between TV films and cartoons, and, on the other hand, between slides and
'trips' - People's theocratic media flanking videos.
47. Fascist synthesizers but Social
Transcendentalist guitar-synthesizers; Communist electric guitars but
Transcendental Socialist synthesized guitars.
From absolutism to a relativistic compromise ... on a
basis paralleling rock-jazz and jazz-rock.
48. Certainly one should not imagine that the
materialism of a realistic age, viz. Capitalism, or the materialism of an
idealistic age, viz. Socialism, is as bad as that of a materialistic age, viz.
Barter Primitivism, and is therefore commensurate with materialism per se. It may not be good, or idealistic, but it
still constitutes an evolutionary improvement on primitive materialism, and is
accordingly pertinent to either realistic or idealistic contexts, as the case
may be.
A. SOUL WORLD SPIRIT
* * *
* * * *
* *
* *
* *
* *
M N
R I
* *
* *
*
* * *
* * * *
* *
B. I I I
* * *
* * * *
* *
* *
* *
* *
R R R R
* *
* *
* *
* *
* * * *
* *
M M
49. The above diagrams are intended to show the
overall historical progression of human evolution from soulful beginnings to a
spiritual consummation via the world. In
diagram A we see this progression in terms of four distinct stages, viz. a
materialistic (M), a naturalistic (N), a realistic (R), and an idealistic
(I). In diagram B we see that each of
these four stages is subdivisible into three phases,
and that while the first and third stages descend from idealism (I) in the
first phase to materialism (M) in the third, the second and fourth stages
ascend from materialism (M) in the first phase to idealism (I) in the
third. Hence it would appear to be
characteristic of materialistic and realistic stages of evolution to morally
regress, with the passing from one phase to another, while the naturalistic and
idealistic stages of evolution seem to indicate a moral progression, with the
passing from one phase to another. To
take a single example in each case, the realistic stage (see diagram C)
C. * PI CI
* * *
* * * *
* *
* *
* *
* *
* *
LR CR
* *
* *
* *
* *
* * * *
* CM*SM
would appear to regress, or descend,
from Protestant idealism (PI) to Capitalist materialism (CM) via Liberal
realism (LR), while the idealistic stage beyond it indicates a progression from
Socialist materialism (SM) to Centrist idealism (CI) via Communist realism
(CR). Similarly, in regard to the
preceding two stages of evolution (see diagram D),
D. PI CI *
* * *
* * * *
* *
* *
* *
* *
TR RR
* *
* *
* *
* *
* *
* * * *
we can speak of a descent, or regression, from
Pagan idealism (PI) to Occult materialism (
E. PP EP *
* * *
* * * *
*
* * *
* *
* *
M N
R I
* *
* *
* *
* *
* * * *
* *
PW EW
so that the
progression from materialism to naturalism on the one hand, and from realism to
idealism on the other, corresponds to proton-particle/proton-wavicle (PP/PW) distinctions in the one case, and to
electron-particle/electron-wavicle (EP/EW)
distinctions in the other - the first and second stages commensurate with a
feminine bias, the third and fourth stages commensurate with a masculine bias,
although, in practice, protons and electrons tend to balance each other during
the worldly, or broadly atomic, phase of evolution between naturalism and
realism, proton wavicles and electron particles, when
Church/State dichotomies obtain, and an open-society compromise is the Liberal
norm. Such 'liberalism' did not apply in
the proton-particle age of the Kingdom, and it would not be relevant to the
electron-wavicle age of the Centre ... commensurate
with an idealistic stage of evolution in supertheocracy,
the more evolved mind-biased theocracy of a truly religious age, of which the
Centrist phenomenon of Transcendental Socialism is but a materialistic
inception. For unlike a realistic age,
an idealistic age is not atomic but free-electron(ic), and therefore transcendental rather than
Christian, a People's purism of heavenly approximation.
50. Paradoxical sense in which Communism,
conceived, on the basis of its proletarian humanism, as a right-wing theocratic
ideology, can be regarded as extreme right-wing when in its formative phase but
as right wing when in its more evolved Transcendental Socialist phase - each of
which would correspond to, say, rock on the one hand and to jazz-rock on the
other or, alternatively, to 'plain' motorbikes on the absolute theocratic Right
and to streamlined motorbikes on the relative theocratic Right. Similarly Fascism, conceived, on the basis of
its superfolkish catholicity, as a left-wing
theocratic ideology, can be regarded as extreme left-wing when in its formative
phase but as left wing when in its more evolved Social Transcendentalist phase
- each of which would correspond to, say, jazz on the one hand and to rock-jazz
on the other or, alternatively, to streamlined scooters on the absolute
theocratic Left and to 'plain' scooters on the relative theocratic Left. A progression, then, from extremism to
relativity on both Communist and Fascist theocratic planes, which is the
converse of the progression from relativity to absolutism on the democratic
planes of, on the one hand, Democratic Socialism and Marxian Socialism, and, on
the other hand, Conservatism and Nazism, with left- and right-wing implications
respectively. Thus a democratic
progression towards the absolute and a theocratic progression away from it,
extreme right-wing democratic and extreme left-wing theocratic forming adjacent
ideological positions either side of a realistic/idealistic divide.... This, of
course, is something that applies no less to extreme left-wing democratic and
to extreme right-wing theocratic ideological positions. And yet, paradoxically, the theocratic
opposition between the Social Transcendentalist left and the Transcendental
Socialist right will lead, in due course, to a new absolutism completely beyond
dialectical alternatives and antithetical to the autocratic absolutism which,
in historical terms, preceded the Royalist/Catholic dichotomy between right-
and left-wing autocratic allegiances. A supertheocratic ideological purism of
global Holy Ghost.
51. A new and probably truer theory of guitars
vis-à-vis ideological equivalents: Liberal classical guitar; Liberal Democratic
folk guitar; Ecological superfolk (synthetic acoustic
with electric pick-up, etc.) guitar; Democratic Socialist semi-electric guitar;
Socialist Gibson-style electric guitar, i.e. with relative machine-head;
Communist Stratocaster-style electric guitar, i.e. with absolute machine-head;
Transcendental Socialist synthesized guitar.
Thus the guitar conceived as a Liberal-Socialist-Communist phenomenon,
depending on the type of guitar in question. In contrast, I would argue, to pianos and
synthesizers, of which an ideological theory as follows: autocratic full-sized
grand; Catholic theocratic baby-grand; Protestant large upright; traditional
Conservative small upright; radical Conservative electric piano; Nazi
synthesized electric piano; Fascist synthesizer; Social Transcendentalist
guitar synthesizer, i.e. synthesizer with guitar-style neck.
52. Theory of soccer as a Democratic Socialist
equivalent when played on a traditional grass pitch but as a Marxian Socialist
equivalent when played on a synthetic surface. (A distinction, one might argue,
paralleling that between conventional large-screen cinema and studio-type
small-screen cinema.) After
which, indoor five-a-side football - a Communist equivalent which could only be
outstripped, or ideologically surpassed, on the Transcendental Socialist level
of American-style indoor football.
Thus football conceived as a left-wing democratic/right-wing theocratic
phenomenon. In contrast, I would argue,
to rugby, which suggests - certainly in its Union guise - a Conservative
equivalent, and therefore a right-wing democratic status by dint of its
throwing/carrying idealism - the kind of (above-ground) idealism also found in
American so-called football, in reality a kind of super-rugby of
carrying/throwing bias which suggests a Nazi, or extreme right-wing democratic,
equivalent ... antithetically parallel to synthetic surface soccer. Which leaves - does it not? - the possibility
of a Fascist equivalence beyond American football that could well be basketball
- an indoor game suggestive of a theocratic (idealistic) status by dint of the
curvilinear, not to say vertical, nature of the 'basket', in contrast to the
rectilinear and horizontal bias of soccer goals, including those in five-a-side
indoor soccer, which rather indicate a democratic (realistic) status. Thus we may well have a Fascist/Communist
distinction between basketball on the one hand and indoor football on the
other, whether or not there exist Social
Transcendentalist and Transcendental Socialist parallels beyond.
53. In relation to the above, I seem to recall an
indoor game played in the school gymnasium in which a hoop resting horizontally
on a mat served as 'goal' in a two-team competition resembling basketball, in
which scores were achieved by throwing a large rubber ball into the opposing
team's hoop - at the expense, needless to say, of the 'keeper'. This game, which was called hoopball, suggests a Social Transcendentalist equivalence
beyond Fascist basketball, an equivalence analogous, in its own context, to
'plain' scooters and to rock-jazz in their respective contexts ... beyond
traditional 'streamlined' scooters and 'modern jazz', and thus, I would now
argue, left-wing theocratic.
54. Theory of basic types of
television: large, bulky Democratic Socialist television; small, slender
Socialist television; conventional Communist portable TV; streamlined
Transcendental Socialist portable TV. From materialistic realism to materialistic
idealism, the democratic Left to the theocratic Right.
55. Whereas a flying boat suggests a
Transcendental Socialist equivalent, a seaplane suggests a Social
Transcendentalist one.
56. Helicopters, or 'choppers', can broadly be
defined as pertaining to left-wing democratic and to right-wing theocratic
equivalents, with large twin-propeller passenger helicopters suggesting a
Democratic Socialist equivalent and small, albeit bulky-looking, transporter helicopters suggesting a pure Socialist
equivalent. Similarly one could
distinguish between Communist and Transcendental Socialist equivalents on the
basis that choppers appertaining to the former category will be larger and more
materialistic than those in the latter one, while still being smaller than -
and distinct from - Socialist helicopters.
Indeed, the distinction between helicopters (as Socialist) and choppers
(as Communist) would appear to parallel that between conventional televisions
(as Socialist) and portables (as Communist).
Choppers, then, are analogous to portables (as to motorbikes, rock,
Stratocaster-type electric guitars, etc.), and may be classified on the basis
of being either purist, and hence Communist, or streamlined, and hence
Transcendental Socialist, albeit of a different order of streamlining and style
from the (paradoxically) streamlined helicopters, which, by contrast, suggest a
Nazi equivalent.
57. I have already discussed chips in relation to
ideology, dividing them, according to type, into Socialist and Communist
categories, and would now like to make a brief reference to potatoes, conceived
as a bourgeois norm, in the guise, firstly, of Liberal and, then, of
Conservative and Democratic Socialist equivalents. For it seems to me that, while roast potatoes
constitute a Liberal equivalent, boiled and baked potatoes constitute
Conservative and Democratic Socialist equivalents, respectively, either side of
a Liberal middle-ground, so to speak, of bourgeois moderation - indeed, reflect
a petty-bourgeois extremism which indicates a kind of atomic split into radical
Conservative, or Neo-Conservative, idealism on the one hand, and Democratic
Socialist materialism on the other. This
is not to say that, politically considered, the Tories and the Democratic
Socialists are entirely petty-bourgeois parties, since that would hardly
reflect the truth. Speaking on the
metaphorical level of potato equivalents, it would be truer to say that
Conservatives are a combination of grand-bourgeois mash and petty-bourgeois
boiled, with the latter tending to dominate the former on the basis of a
cabinet/back-bench antithesis, while Democratic Socialists, to maintain our
metaphorical analogue (irrespective of how relevant or irrelevant it may be to
the Labour Party), are a combination of petty-bourgeois baked potatoes and
proletarian chips, with the former tending to dominate the latter and so
retain, from a cabinet or shadow-cabinet vantage point, a check on backbench
radicalism, particularly in the guise of militant or pure Socialism, which
could only subvert the democratic standing of the parliamentary Labour
Party. Thus in both cases the petty
bourgeoisie are the controlling force, though with this difference: their
domination of the Conservatives is of comparatively recent date (stemming from
Edward Heath) and signifies a Neo-Conservative revolution within the party,
whereas their domination of the Labour Party is traditional and designed to
thwart a more militantly proletarian allegiance from arising. The Democratic Socialist revolution has yet
to take place - assuming it ever will.
58. To return to potatoes. It seems feasible, then, to attribute a
petty-bourgeois Democratic Socialist status to baked and, by contrast, a
radical Conservative status to boiled, with traditional roast alone truly commensurate
with a bourgeois, and hence Liberal, status.
Obviously, in relation to roast potatoes, baked potatoes, with their
harder crust, are materialistic, whereas boiled potatoes, with their softer
constitution, suggest an idealistic alternative commensurate with Corporate
Capitalism. In each case, a more
absolute and therefore petty-bourgeois type of potato, with Liberal roast
traditionally significant of the relative ... in terms of a classical bourgeois
atomic coherence, the kind of coherence which not only petty-bourgeois
extremism opposes but decadent bourgeois extremism itself opposes or, at any
rate, transcends ... on a Liberal Democratic level commensurate with a
combination of baked and boiled potatoes or, translated into political terms,
Socialist and Capitalist alternatives.
Of course, it could be argued that fried potatoes (not to be confused
with chips) also correspond to a Liberal Democratic equivalent, in which case
we would be dealing with a middle-ground proletarian phenomenon co-existent
with decadent bourgeois boiled-and-baked combinations or, rather, oscillations
- a co-existence typical of British democracy and indicative of the fact that,
translated into political reality, even the Liberal Democrats are a mixed-class
party, albeit one dominated by its bourgeois elements. But if medium-sized baked and boiled potatoes
suggest Democratic Socialist and radical Conservative equivalents respectively,
then one could argue that the combination and/or oscillation of baked and
boiled on the level of a Liberal Democratic equivalent would make for smaller
potatoes or, to be more specific, that a Liberal Democratic equivalent could
only be sustained on the basis that both the baked and boiled potatoes were
individually smaller than on either the Democratic Socialist or radical
Conservative levels, but of approximately equal scale when considered in
combination. However, it seems
reasonable to contend that small baked potatoes would constitute a Socialist
equivalent, with small boiled potatoes constituting a Nazi equivalent - albeit,
in each case, on very extreme petty-bourgeois levels and terms. Which is not to say that both Socialism and
Nazism are only petty-bourgeois ideologies but, rather, that there are (as in
the cases of Democratic Socialism and Neo-Conservatism) petty-bourgeois types
whose 'potato' analogue would be somewhat more on the level of small chips and
a certain (round) type of friend potato, respectively, than on that of small
baked or boiled, as the case may be.
Class overlaps would seem to occur no less on the extra-parliamentary
levels of Socialism and Nazism than on the parliamentary levels of Democratic
Socialism and Conservatism, not to mention Liberal Democracy, so that anything
which falls within the broad democratic framework will be subject to such an
overlap or co-existence between specific classes. There are other ways of confirming this,
about which more later on!
59. I have already outlined some basic political
distinctions between televisions and portables, broadly conceiving of the
former as Socialist and the latter as Communist (although democratic and pure
Socialist distinctions in the one case and Communist and Transcendental
Socialist distinctions in the other case were also made). As a generalization, this will suffice. But it seems that a more objectively accurate
view will have to allow for colour distinctions in addition to size and type,
i.e. conventional or portable, if justice is to be done to both televisions and
portables alike. For colour is an
option, not simply a matter of technological evolution, since one can buy a new
television or portable in monochrome as well as in colour, a fact which
suggests ideological distinctions. Now
if we account for class overlaps on both Democratic Socialist and Socialist levels
(comparable to the distinction between baked potatoes and chips), it seems
perfectly reasonable to conjecture analogous overlaps between, for example,
Democratic Socialist televisions and portables on the one hand, and Socialist
televisions and portables on the other.
Thus, in the first case, we are dealing with a distinction between large
monochromatic petty-bourgeois televisions and monochromatic proletarian
portables which have a headphone option (centralizing capacity) and the front
of which is designed on a relativistic basis, i.e. between screen and
controls. In the second case, however,
we have a distinction between smaller, more streamlined monochromatic
petty-bourgeois televisions and monochromatic proletarian portables without a
headphone option and designed on an absolutist basis, i.e. controls on top and
the front entirely, or almost entirely, screen.
One could speak, with regard to these two types, of democratic or even,
in a certain restricted sense, 'teutonic'
portables. Whatever the case, monochrome
is significant of an anti-natural status commensurate with Socialist
materialism. By contrast, polychrome
will signify a supernatural status, since reproducing natural colours in an
artificial context, and we can, I believe, attribute a radical Conservative
status to large colour televisions and a Nazi status to small colour
televisions, both of which would conform to petty-bourgeois equivalents
vis-à-vis the Nazi proletarianism, so to speak, of a
certain type of colour portable - one fairly slender and streamlined (though
not in monitor style), but suggesting stylistic associations with conventional
portables. On the other hand,
monitor-style colour portables can be evaluated in terms of a Communist equivalent,
while such a portable coupled to video - a so-called televideo
- will have Transcendental Socialist implications - the video capacity
corresponding to the theocratic, if on materialist, and hence bogus, terms ...
compared with the true idealism of a Social Transcendentalist 'trip'.
60. Let's take another context where
petty-bourgeois/proletarian overlaps may be said to apply, viz. open-topped
sports cars vis-à-vis two-seater motorbikes and/or sidecar combinations. Here, then, a Democratic
Socialist equivalent, with the sports cars in question corresponding to baked
potatoes or large monochromatic televisions, and the motorbikes in question to
large chips and monochromatic portables with a relativistic front and headphone
capacity. Obviously, we are
alluding to large motorbikes in the case of the proletarian Democratic
Socialist equivalent, whether with or without sidecar. For the democratic equivalent is usually on a
larger scale than anything progressively theocratic. Moreover, it may be said that we should
distinguish between open-topped sidecars and enclosed sidecars,
so that while we attribute a materialistic and therefore Democratic Socialist
equivalent to the former, the interiorized idealism of the latter suggests a
Nazi proletarian equivalent commensurate with conventional colour portables and
co-existent with (petty-bourgeois) enclosed racing cars.
61. However that may be, we needn't doubt that
open-topped racing cars and dragster-style motorbikes, i.e. motorbikes with low
saddle and high handlebars, constitute pure Socialist equivalents - the one
extreme petty-bourgeois and the other extreme democratic proletarian: small
baked and small chips respectively or, to cite a TV parallel, small
monochromatic televisions and monochromatic portables with an absolutist front
and the absence of a headphone capacity - a factor doubtless paralleling the
absence of a silencer on your typical dragster motorbike, which makes for the
maximum engine noise in fidelity to optimum materialism, a reduction to the
lowest-common-denominator of democratic appearances. By contrast, the sidecar of proletarian
Democratic Socialist motorbikes correlates with the headphone capacity of the
ideologically analogous monochromatic portables, making for a centralized or essential
parallel. Doubtless the same applies to
Nazi sidecar motorbikes vis-à-vis conventionally-designed colour portables with
a headphone capacity.
62. Small single-seater
motorbikes with or without a silencer, though particularly without, would
suggest a Communist equivalent, which of course is beyond
petty-bourgeois/proletarian overlaps, and beyond these purist motorbikes are to
be found the streamlined single-seater bikes of a
Transcendental Socialist equivalence, bikes which have their ideological
parallel in televideo portables rather than, as in
the case of Communist bikes, monitor-style colour portables. Thus we can and should distinguish Communist
bikes (of whatever sort) from Socialist bikes ... no less than Communist
portables from Socialist portables, and these latter from their petty-bourgeois
counterparts.
63. On the subject of class distinctions, it
follows that modern music will also lend itself to ideological categorization
on the above basis, with Democratic Socialist distinctions between orchestral
avant-garde classical, especially of a highly rhythmic nature, and rock 'n'
roll, conceiving of the latter in terms of a predominantly rhythmic
vocal/instrumental music with two or more electric guitars, as in the cases,
traditionally, of the Rolling Stones and the Boomtown Rats, which (guitars) are
more likely to be of the Gibson variety (with relativistic machinehead)
than of the more absolute, and hence Communist, Stratocaster type. Here, then, we would have parallels with
open-topped sports cars and large double-seater
motorbikes respectively, parallels which can be extended into a Socialist
purism in the guise of orchestral Socialist Realism on the one hand ... and
hard rock on the other, with corresponding extensions to open-topped racing
cars and dragster-style motorbikes - extreme petty-bourgeois and proletarian
equivalents respectively. More usually,
hard rock will have just one lead guitar, and that a Gibson or similarly
relative make which confirms a Socialist status, as in the cases,
traditionally, of Black Sabbath and Led Zeppelin - two 'heavy' bands whose
rhythmic intensities and guitar exclusivities tend to make for a hard-left
correspondence commensurate with silencer-scorning motorbikes.
64. As for the democratic Right, it seems feasible
to contend that a pitch-biased orchestral avant-garde classical, commensurate
with parliamentary petty-bourgeois extremism, will be superseded, on the
Extreme Right, by electronic avant-garde classical ... commensurate with a
radical, or Nazi, petty-bourgeois extremism, which will ideologically co-exist
with experimental rock, a term which calls to mind bands like Soft Machine and
Pink Floyd traditionally. The parallels
in each case would be from enclosed two-seater sports cars to enclosed racing
cars, the latter co-existent with enclosed sidecar motorbikes.
65. Moving on from the democratic Extreme Right to
the theocratic Extreme Left, we enter the Fascist realm of jazz, particularly
modern jazz, and from this streamlined-scooter parallel we may proceed, via
bands like Weather Report and Spyro Gyra, to the Social Transcendentalist realm of rock-jazz,
in which a stronger rhythmic drive with greater electric support, often from
guitars, is notably discernible, so that a parallel with bike-like
(stripped-down) scooters comes to mind, and we automatically think of groups
such as Return to Forever and Mahavishnu Orchestra -
on the whole a less absolute, and hence more relative, phenomenon ...
commensurate with a left-wing theocratic equivalent.
66. Dropping back to the opposite side, we should
be justified in defining soft rock as a Communist equivalent ... paralleling
small motorbikes in relation to Socialist and to Democratic Socialist
equivalents, and from there, via groups like Jethro Tull and Genesis, to jazz-rock ensembles in which a more
pitch-biased orientation, often assisted by synthesizers, is but a
Transcendental Socialist step away, the parallel with streamlined motorbikes
presenting itself, as we think of bands like Yes and Curved Air traditionally. Of course, few bands or musicians are ever
entirely any one thing, least of all when viewed from a long-term retrospective
position. But most of them generally
adhere to a given ideological musical bent, both on the flanks, as it were, and
in the middle - as, for example, in the cases of Social Democratic rock
classical and Ecological blues.
Certainly, the theocratic levels are all proletarian or, if you prefer, superfolkish, whereas the democratic levels, including the
Socialist and Nazi extremes, embrace petty-bourgeois overlaps.
67. It could of course be argued that, in relation
to electric jazz, i.e. modern jazz, acoustic jazz is petty bourgeois in
character and therefore something that should be distinguished from the former on
an ideological basis suggestive of an alternative Conservative equivalent to
pitch-biased orchestral avant-garde classical, and thus correlative with a
bicycle, particularly a woman's bicycle, which, in contrast to a man's,
suggests a stylistic link with mopeds and scooters. Could it be that distinctions accordingly
ought to be made between Conservative trad jazz on
the one hand and Nazi avant-garde jazz on the other, the latter of which, while
not entirely acoustic, falls short of electric modern jazz to the extent that a
moped falls short, by dint of its pedal naturalism, of a scooter? Thus we could align jazz and rock along
parallel evolutionary spectra as follows: trad jazz -
avant-garde jazz - modern jazz - rock-jazz; rock 'n' roll - hard rock - soft
rock - jazz-rock.
68. Possibly an alternative petty-bourgeois
non-classical music to trad jazz, and one correlative
with a male bicycle, would be rhythm 'n' blues, which suggests a Democratic
Socialist equivalent - albeit one sandwiched in between sports-car orchestral
avant-gardism and motorbike rock 'n' roll.
69. Sense in which a
correlation can be detected between bicycles and acoustic guitars, mopeds and
semi-electric guitars, and motorbikes and electric guitars.
70. Interesting how semi-electric guitars are
often used in that jazz context in between trad and
modern, which I defined as avant-garde.
71. Probably certain kinds of early rock 'n' roll
which made use of semi-electric guitars would be better correlated with mopeds
than with motorbikes, assuming that some mopeds can be ascribed a Democratic
Socialist equivalence.
72. Distinguishing between petty-bourgeois and
proletarian phenomena or equivalents on the Left, it could be argued that
hardbacks without a dustjacket or wrapper but
manufactured in such a way that the design, if any, is on the cover, are petty
bourgeois in relation to paperbacks whose cover is fairly stiff by general
paperback standards, thereby suggesting a proletarian Democratic Socialist
equivalent. In both cases, one would
have an average-sized product in mind, though hardbacks and paperbacks of a
smaller size manufactured on a similar basis would suggest pure Socialist
equivalents beyond, comparable to open-topped racing cars and to dragster
motorbikes respectively or, alternatively, to small baked potatoes and small
chips of a relatively (in relation to Communist chips) hard or tough
texture. However, proceeding to the
Communist levels, which differ in substance if not in detail from the Socialist
ones, it should be possible to ascribe a Communist, or extreme right-wing
theocratic, equivalence to small soft paperbacks, while reserving a
Transcendental Socialist equivalence for small soft paperbacks the spines of
which are sharp-edged rather than flat, i.e. akin to standard magazine formats,
and therefore magazine-like in construction.
For it can be argued that conventional magazines are essentially Fascist
equivalents comparable, in theocratic terms, to streamlined scooters, while magazines
designed with a paperback-like flat spine suggest a Social Transcendentalist
equivalence comparable to plain or stripped-down scooters, much as though they
signified a compromise with paperbacks. (Probably a similar Social
Transcendentalist/Transcendental Socialist distinction exists between book-like
cassettes, i.e. cassettes of novels, poems, etc., in a book-like case, and
tapes with sharp-edged paperbacks, i.e. language courses with booklet
included.) However, in returning to
books, we may take it that average-sized hardbacks with wrapper plus plastic
cover signify a radical Conservative equivalent commensurate with enclosed
sports cars, while smaller versions of the same would suggest a Nazi equivalent
beyond, in both cases two degrees of right-wing petty-bourgeois hardbacks,
which contrast with the Democratic Socialist and pure Socialist hardbacks on
the democratic Left. But if a
petty-bourgeois/proletarian overlap or, rather, co-existence is also to be
inferred on the democratic Extreme Right, then it would seem that small
magazine-like paperbacks which are independent of cassettes are the most
logical choice, especially when incorporating colour pictures - a factor shared
with other types of paperback, particularly Transcendental Socialist ones, and
making for a more supernatural bias, in contrast to the anti-natural bias of
monochromatic photography, which may or may not be found in conjunction with
proletarian Democratic Socialist paperbacks, and which suggests an analogue
with open-topped sidecars. Indeed,
photographs can also, of course, be found in hardbacks, whether Left or Right,
in black-and-white or colour, though usually on the moderate rather than
extreme petty-bourgeois levels ... commensurate with Democratic Socialist and
radical Conservative alternatives.
73. As for 'Liberal' books, with or without
photos, we are thinking in terms of a conventional hardback format with paper
wrapper or dustjacket but no cellophane
wrapping. A smaller version of an
average-sized book of this nature would probably constitute a petty-bourgeois
Liberal Democratic equivalence, while a straight-spined
paperback with colour photos would suggest a proletarian Liberal Democratic
equivalence, analogous to three-wheeler cars.
If anything is left to Ecology beyond, it could well be small sharp-spined magazines not altogether dissimilar from paperbacks
in appearance, and they would be equivalent to trikes.
74. Thus, to briefly recapitulate: hardbacks of
whichever type as bourgeois and/or petty-bourgeois phenomena; paperbacks and
magazines of whichever type as proletarian phenomena. The former an exclusively
democratic norm; the latter predominantly theocratic. Doubtless there exists a correlation between
magazines and packet mash, just as paperbacks can be correlated with chips,
which, unlike packet mash, come in a number of guises - from Socialist 'hard'
chips to Communist 'soft' chips, with due variation in length and size, as
already discussed. Just as we
distinguished between Socialist and Communist chips, not to mention motorbikes,
portables, etc., so a distinction can be drawn, in like-manner, between
Socialist and Communist paperbacks, and if it is not too fanciful to regard the
latter as softback in relation to the former, then a
paperback/softback distinction will suffice us ... as
between materialistic realism and materialistic idealism. Paradoxically, both paperbacks and softbacks correlate with the (Antichristic)
diabolic in relation to magazines which, by contrast, indicate an idealistic
idealism commensurate with the (Messianic) divine and, hence, with Fascist
and/or Social Transcendentalist criteria.
75. Certainly an ideological correlation can be
inferred to exist between paperbacks and cigarettes, the latter generally
socialistic, with tipped cigarettes Democratic Socialist and non-tipped
cigarettes pure Socialist, while roll-ups and 'joints' suggest Communist and
Transcendental Socialist equivalents respectively, analogous to softbacks and magazine-like softbacks
with colour pictures, etc.
76. But what of
cigars? Well, it would seem that cigars
can be correlated with hardbacks, with due class/ideological distinctions
between one type of cigar and another paralleling such hardback distinctions as
have already been drawn. Thus we can speak of Liberal cigars,
Democratic Socialist cigars, radical Conservative cigars, and even, I would
imagine, Nazi and Socialist cigars, though the latter would be smaller and
shorter than the former, corresponding to a radical petty-bourgeois extremism
on a par with racing cars of one kind or another, i.e. enclosed or open-topped,
vis-à-vis two-seater sports cars of a comparable ideological bias or,
alternatively (if we are to revert to books), equivalent to small hardbacks of
the Nazi and Socialist kinds already mentioned.
Additionally, one could cite an analogue with small boiled and baked
potatoes in each case. However that may
be, we shall distinguish between cigars on the following basis: Liberal cigars
will be large and long, of uniform diameter; Liberal Democratic cigars will be
smaller versions of the above; Democratic Socialist cigars will be large and
thicker in the middle than at the ends, thereby suggesting a materialistic
bias; pure Socialist cigars will be smaller versions of the same; radical
Conservative cigars (there are no High Tory cigars - only pipes) will be long
and slender, as befits an idealistic bias; and Nazi cigars will be shorter
versions of the same.
77. Which brings us to the possibility of
proletarian Nazi cigarettes co-existent with the radical petty-bourgeois
cigars, and if these are not mentholated or even opiated
cigarettes, then the only other alternative that occurs to me is roll-ups
partly comprised of cannabis rather than simply of tobacco, given the
idealistic nature of Nazi proletarianism, and these
would parallel untipped cigarettes, that pure
Socialist equivalent. In between, on the
proletarian Liberal Democratic level, I think one would find cheroots, i.e.
very small cigarette-like cigars, which could be said to ideologically co-exist
with the small, middle-ground bourgeois Liberal Democratic cigars - as rock
classical co-exists with neo-classical or, at any rate, with neo-romanticism.
78. After which one will enter the theocratic
People's framework of Ecological herbal cigarettes, analogous to trikes beyond three-wheelers, and these will be flanked by
the Fascist and Communist equivalents of modern pipe tobacco and cigarette
tobacco respectively - the former coming in a slender plastic packet, the
latter in an oblong paper packet; the one smoked in a modern-style metallic
pipe, the other in roll-up papers. Which
leaves us with the possibility of both Social Transcendentalist and
Transcendental Socialist alternatives beyond - alternatives which imply the use
of herbal tobacco and hashish, the former smoked in a contemporary curvilinear
plastic pipe, the latter in extended roll-ups ... as a 'joint'. The one idealistic and
supernatural, the other materialistic and anti-natural, even when tobacco is
also used, as is generally the case.
So we should have parallels, in each case, with plain scooters and
streamlined motorbikes, or, alternatively, with rock-jazz and jazz-rock.
79. Where the latter-day metal and/or plastic
pipes are concerned, we can posit a parallel with collapsible umbrellas and
packet mash, which stand to traditional brollies and natural mash ... as
Fascist phenomena to High Tory phenomena, superfolkish
phenomena to grand-bourgeois phenomena, supernatural idealism to natural
idealism. Clearly, a like-antithetical
equivalence will exist between these Fascist pipes and High Tory wooden pipes,
for which tinned tobacco would be the most relevant choice, not to mention the
use of matches, particularly large ones, rather than slender plastic
lighters. And yet, we could also
distinguish between your average wooden pipe and earlier clay pipes, which
would suggest a Catholic equivalent, as well as between these and large
drop-bowl pipes, which I cannot but regard as autocratic - analogous to jacket
potatoes.
80. Except in one case, there is no such thing as
a proletarian novel; most novels are by definition bourgeois and/or petty
bourgeois, with distinctions not only between the Left and the Right but also
between moderate and extreme petty-bourgeois positions, i.e. Democratic
Socialist to pure Socialist on the one hand, and radical Conservative to Nazi
on the other hand. Thus we are
distinguishing, on the Left, between Democratic Socialist antinovels and
Marxist social-realist novels, whose analogical parallels are with open-topped
two-seater sports cars and open-topped single-seater
racing cars respectively, while, on the Right, we shall be distinguishing
between radical Conservative supernovels and Nazi
avant-garde novels, which provide analogical parallels with enclosed two-seater
sports cars and enclosed single-seater racing cars
respectively. By contrast, the
conventional relative novel is a Liberal phenomenon, and if we are to
extrapolate a Liberal Democratic novel from this relativity ... between
appearance and essence, description and dialogue, it can only be in terms of an
almost manic-depressive oscillation between the two options - appearance
following essence in successive chapters rather than kept in an approximately
simultaneous equilibrium. Such a quasi-absolutist
novel would constitute a decadent bourgeois equivalent analogous to a four-seater hot rod vis-à-vis conventional four-seaters, and may be regarded as superdemocratic,
co-existing (if that's the right word) with the popular novel.
81. Generally then, novels are not proletarian but
bourgeois and/or petty-bourgeois phenomena - the only exception being the
popular novel, to which we may ascribe a radical Liberal Democratic
equivalence, since it conforms to a middle-ground People's art, analogous to
three-wheelers, which are likewise middle ground in relation to, say,
motorbikes, just as hot rods are generally such in relation to racing
cars. A hot rod is really a kind of s(o)uped-up car, a turned-on bourgeois phenomenon analogous to
rock classical, whereas a three-wheeler suggests a more absolutist and, hence,
proletarian bias, with particular regard to the single (usually front) wheel
... analogous to pop music - a specifically proletarian phenomenon. However, granted that hot rods can also be of
a two-seater, and hence petty-bourgeois, variety, we may detect a link between
three-wheelers and trikes, the former tail-ending the
democratic framework on radical Liberal Democratic terms, the latter pertaining
to the succeeding theocratic framework on Ecological and therefore
middle-ground terms, flanked by Fascist scooters and Communist motorbikes.
82. Returning to writing, it follows that if
novels are not generally proletarian phenomena, then the modes of writing which
most conform to a People's norm will be philosophic or poetic - in other words,
contemporary artificial or supernatural philosophy on the one hand, and
contemporary artificial or supernatural poetry on the other, which we may
alternatively term superphilosophy and superpoetry respectively ... in order to distinguish them
from traditional philosophy and poetry which, in their naturalistic
integrities, correspond rather more to the alpha than to the omega of things -
indeed, may be said to stem from the primitive levels of Devil and God rather
than to aspire towards the contemporary omega levels of Devil and God in Antichristic and Messianic distinctions broadly relative to
Communist and Fascist alternatives.
83. Of course, ideological distinctions can be
drawn between one type of superphilosophy and
another, as between one type of superpoetry and
another, so that we are distinguishing between, say, Democratic Socialist or
Socialist proletarian philosophy on the one hand, and Communist or
Transcendental Socialist proletarian philosophy on the other, with
like-distinctions between, say, Nazi proletarian poetry and Fascist and/or
Social Transcendentalist proletarian poetry, a subject which I shall elaborate
on later. Suffice it to say that there
will be motorbike- or chip-like distinctions between one kind of superphilosophy and another, with the Communist variety
more genuinely superphilosophical, as befitting a
theocratic equivalent. But this should
not be confused with philosophical literature, the latter-day philosophical
novel which is a petty-bourgeois phenomenon parallel to open-topped two-seaters
and baked potatoes and therefore something pertaining to the world or, more
accurately, to the Devil-in-the-world rather than to the Devil-beyond-the-world
... of superphilosophical writing, any more than superpoetry, whether proletarian Nazi or Fascist, should be
confused with poetic literature in the guise of poetic novels - a right-wing
petty-bourgeois art form no less capable of extension into Nazi avant-garde
literature than the philosophical novel can be written, by extension, on a
purely Socialist basis ... commensurate with Socialist Realism and,
consequently, with extreme petty-bourgeois criteria. Doubtless, if we are to distinguish between
one kind of proletarian philosophy and another, we would be justified in
according a Democratic Socialist equivalence to essayistic writings of a
predominantly democratic cast, whereas writings of a purely Socialist cast
would be best served on an aphoristic basis, with two or more line spaces
between one aphorism and another, as in a journal. On the other hand, Communist philosophical
writings, besides being of a communistic bias, would be more essayistic in
character, while, beyond these, Transcendental Socialist writings, although
predominantly aphoristic, would reflect a theocratic cohesion which seeks to
minimize or even to eliminate spaces between one aphorism and another, thus
making for increased centro-complexification.
84. In the case of proletarian poetry, however, we
are distinguishing between Nazi, Fascist, and Social Transcendentalist
equivalents, which can be done on the following basis: namely, abstract or
near-abstract Nazi avant-garde poetry, the abstraction readable in character;
tall, slender columns of rhymeless, unmetred, metaphysically-biased Fascist poems; and, finally,
compact abstract poems of a non-readerly character
which, in their block-like arrangements of monosyllabic words, merely require
to be contemplated. However, in between
Fascist and Communist equivalents we have to account for fusion literature, to
which I shall ascribe an Ecological equivalence, and this literature, embracing
virtually all genres, can be extended into philosophically-biased and
poetically-biased types of collectivism, which will overlap with fusion
literature-proper and suggest Communist or Fascist leanings, depending on the
type of collectivism in question, while yet remaining essentially Ecological
and thus analogous to radical trikes. In other words, while fusion literature,
embracing both philosophical and poetic genres, is strictly middle ground, and
thereby analogous to a conventional trike, the
philosophic and poetic forms of collectivism may be said to veer towards one or
other of the ideological extremes without, however, being identical to
them. Such left- and right-wing fusion
literature will accordingly approximate to either scooter-like streamlined trikes or to motorbike-like plain trikes,
depending on the kind of collectivism in question. An alternative parallel would be jazz-blues
and rock-blues vis-à-vis the more absolutist extremes of fascistic modern jazz
and communistic soft rock respectively.
85. A technological parallel to fusion literature
is provided by the late twentieth-century development of multifaceted sound
systems, or collectivized hi-fi. Such
midi systems, usually comprising a conventional record-player, radio,
cassette-recorder, and compact-disc player, may be accorded a like
middle-ground theocratic status to fusion literature, so that an ideological
parallel with Ecology is suggested which will be flanked by non-collectivized
extremes of a Fascist or a Communist bias, such as cassette recorders and
compact-disc players - the one an extrapolation from tape recorders and the
other extrapolated from record-players.
Doubtless, the addition of radio to a cassette recorder will make for a
Social Transcendentalist equivalent beyond Fascist purism, while the addition
of radio to a compact-disc player will make for a Transcendental Socialist
equivalent beyond Communist purism.
Ecological equivalents, by contrast, would require a minimum of three
options ... such as radio, cassette recorder, and stereo record-player or,
alternatively, compact-disc player, radio, and cassette-recorder, before one
could be satisfied that a collectivized format really existed. Of course, such a format need not be
specifically middle-ground theocratic and therefore broad-based. It could also be biased towards one or other
of the ideological extremes and consequently correspond to either poetic or
philosophic fusion literature, depending on the nature of the bias. Not an easy decision! Although I fancy that cassette-recorder,
radio, and stereo record-player systems will correspond to the former, whereas compact-disc
player, radio and/or TV, and cassette-recorder systems will correspond to the
latter. Possibly one would also have to
bear in mind the overall style and size of the system in question, with tall,
slender systems suggestive of a poetic bias and, conversely, squat, compact
systems suggestive of a philosophic one.
The mind fairly boggles!
86. In a democratic and hence, by implication,
novel-reading society, it stands to reason that proletarian philosophy and
poetry or, as I prefer to call it, superphilosophy
and superpoetry ... will be the exceptions to the
rule, at least officially, and that the general trend of publishing will be
anti-philosophical and anti-poetical.
Even the relatively small amounts of philosophy and poetry being
published within this type of society will not always be of a proletarian or
artificial cast; on the contrary, some of it will be of an alpha-stemming
naturalistic cast, as relative to traditional philosophy and poetry, which is
more concerned with understanding nature and praising natural beauty than with
interpreting the modern, largely artificial world and praising its supernatural
beauty. For philosophy and poetry
precede as well as succeed narrative literature, and one fancies that an open
society, particularly one with a constitutional monarchy, will give precedence
of publication to alpha-stemming philosophy and poetry rather than to their
omega-oriented counterparts, should the two alternatives be in competition for
public attention. Which of course would
further narrow the choice and amount of proletarian philosophy and poetry being
published at any given time, since an open society generally functions on the
basis of attaching greater importance to the alpha than to the omega of things;
derives its sense of class evaluation from an alpha-stemming hierarchy, with
aristocrats - the so-called upper class - at the top. Consequently the horse and/or pony take
precedence over the motorbike and/or scooter; though not, however, over the
car, which continues to be broadly representative of a democratic middle ground
in between autocratic and theocratic extremes.
Indeed, an awareness of the ratio of cars to motorbikes and/or scooters
on the roads in Britain would confirm, as much as anything could, the
overwhelming bias in favour of novels of one sort or another, rendering the
publication of superphilosophy and superpoetry, those motorbike and scooter parallels, an
outsider's gamble or, at any rate, somewhat untypical of a democratic society's
choice. However, all this will hopefully
change in the future, though not before democracy has been eclipsed by
theocracy - the supertheocracy, more accurately, of
the Holy Spirit.
87. Records, books, and paintings are as much a
part of the same ideological/class structure ... as albums, paperbacks, and
posters of another such structure. In the former case, liberal and bourgeois; in the latter case,
socialist and proletarian.
88. Radiograms as a Liberal bourgeois relativistic
norm; encased record-players with radio as a petty-bourgeois Democratic
Socialist norm; encased record-players minus radio as a petty-bourgeois
Socialist norm; record-players with radio and a transparent plastic removable
lid as a proletarian Democratic Socialist norm; record-players minus radio but
with a transparent plastic removable lid as a proletarian Socialist norm; large
tape-recorders as a petty-bourgeois (radical) Conservative norm; small
tape-recorders as a petty-bourgeois Nazi norm; small record-players with a
transparent plastic lid and built-in headphone capacity as a proletarian Nazi
norm. Parallels with monochromatic TV
and polychromatic TV would exist on the basis of mono and stereo alternatives.
89. Petty-bourgeois Democratic Socialist
long-playing records; petty-bourgeois Socialist short-playing records;
proletarian Democratic Socialist albums; proletarian Socialist singles;
proletarian Nazi transparent albums.
90. Latin blossom, Slavic fruit, and Teutonic
tree: the traditional European racial order paralleling God - Devil - world.
91. Sense in which badminton
is a Fascist equivalent, whereas table-tennis is a Communist one - both of
which are indoor games and therefore beyond democratic outdoor sports within
the broad framework of tennis.
92. Liberal pint of beer (in a mug with handle);
Liberal Democratic pint of beer (in a plain glass); petty-bourgeois Democratic
Socialist large can of lager; petty-bourgeois (pure) Socialist small can of
lager; petty-bourgeois (radical) Conservative large bottle of beer;
petty-bourgeois Nazi small bottle of beer; proletarian Nazi bottle of shandy and/or cola; proletarian Democratic Socialist large
can of shandy; proletarian pure Socialist small can
of shandy; Communist small can of cola;
Transcendental Socialist large can of cola; Fascist bottle of champagne; Social
Transcendentalist bottle of cream soda; proletarian Liberal Democratic bottled
orangeade; Ecological canned orangeade.
93. Wine as a Catholic/High Tory equivalent, with
red wine appertaining to the former and white wine to the latter. Spirits, by contrast, as an
autocratic equivalent - monarchic, royalist, etc.
94. Umbrellas correspond to an idealistic extreme,
whether Catholic in the case of full-length spiked brollies, High Tory in the
case of unspiked brollies, or Fascist in the case of collapsibles. Hats
worn in the rain as a protection against the wet correspond, on the other hand,
to Liberal bourgeois realism, particularly when the hat is of a conventional
rim-and-mound type, whereas caps and bowlers correspond to Democratic Socialist
and to radical Conservative extremes - the former flat and, hence, materialistic,
the latter high and, hence, relatively idealistic. As regards hoods, we enter the opposite
extreme to brollies ... of proletarian materialism, equivalent to cigarettes
after (bourgeois) cigars, and if one is to distinguish between Socialist hooded
jackets and Communist ones, then I wager that the former will be longer than
the latter and probably less puffy or supernatural-looking - a sort of
thigh-length as opposed to waist-length type of hooded jacket, with or without
a zip. Thus from
idealistic brollies to materialistic hoods via realistic hats - a progression
paralleling that from pipes to cigarettes via cigars.
95. Sexual promiscuity and macho rapid conquests
of women are the inevitable sexual concomitants of a republican age, and any
male who regards himself as inherently republican, and thus of the State (as
opposed to the Church), is almost bound to be sexually promiscuous vis-à-vis
the opposite sex. For such an allegiance
attests to a masculine bias, with particular regard to the physical side of
things, and anyone who prides himself on being dominantly masculine, or macho,
will not hesitate to assert his power over women, which both confirms him in
his own masculine standing and attests to the evolutionary victory over the
feminine which a republican age necessarily signifies. For such an age is beyond proton wavicles and consequently not partial to feminine attitudes
to sex, which entail being reticent, reserved, stand-offish, sexually modest,
etc, in accordance with alpha-stemming criteria. Now that electron particles have come to the
fore, such attitudes would ill-become the turned-on republican male who,
opposing the past, desires nothing better than to assert his relatively
new-found masculine freedom and therefore freely and spontaneously enter into
sexual relations with such women as take his macho fancy. For only thus is the male victory over the
feminine tradition adequately confirmed on sexual terms. Such promiscuity will be a republican
norm. However, there is always the
danger of a too hard-line republican heterosexuality leading to rape, which, in
relation to sexual promiscuity generally, is really a question of degree,
obviously unacceptable from a liberal republican standpoint, as indeed from
virtually every other civilized standpoint, since manifestly anti-social in
character.
96. Theory of politico-sexual correlations within
a broadly democratic framework: Liberal heterosexuality; decadent bourgeois
Liberal Democratic orally-biased heterosexuality, i.e. balanced between cunnilingus
and fellatio; proletarian Liberal Democratic anally-biased heterosexuality;
petty-bourgeois Democratic Socialist heterosexual promiscuity; petty-bourgeois
pure Socialist fellatio-biased oral heterosexuality; proletarian pure Socialist
homosexuality; petty-bourgeois (radical) Conservative loveless heterosexual
fidelity, i.e. remaining faithful to the same partner irrespective of the
absence of emotional commitment; petty-bourgeois Nazi cunnilingus-biased oral
heterosexuality; proletarian Nazi paedophilia and/or homosexual pornography.
97. Theory of political-sexual correlations within
a broadly supertheocratic framework: Fascist
heterosexual erotica with masturbatory stimulation; Social Transcendentalist
rump-biased heterosexual pornography with masturbatory stimulation; Communist
homosexual erotica with masturbatory and/or self-imposed anal stimulation;
Transcendental Socialist phallic-biased heterosexual pornography with
masturbatory stimulation; Ecological sex-doll and/or vibrator sexuality (depending
on the individual's sex); Fascist-biased Ecological juvenile pornography, i.e.
erotica featuring teenage girls; Communist-biased Ecological juvenile
pornography, i.e. erotica featuring teenage boys.
98. 'Cunt' - 'pussy' -
'fanny': three slang terms for the vagina which can be used morally to
distinguish between materialistic vaginas, i.e. compact and
particle-suggesting; idealistic vaginas, i.e. elongated and wavicle-suggesting;
and realistic vaginas, i.e. neither particularly compact nor particularly
elongated but ... somewhere in between the two extremes. Devil - God - world
distinctions within an essentially worldly, or bodily, framework. Hence 'cunt' as
diabolically biased, 'pussy' as divinely biased, and 'fanny' as uniquely
worldly.
99. Sense in which to be an 'arse man', or one who
attributes especial importance to a woman's backside, confers an autocratic
leaning, whereas being a 'leg man', or one who attaches especial sexual
importance to the shape of a woman's legs, suggests a theocratic disposition
... relative to, say, Catholicism. For
the distinction we are drawing, on this relatively primitive level of taste, is
fundamentally between particle-suggesting and wavicle-suggesting
lower parts of the female anatomy. Materialism and idealism of an alpha-stemming variety.
100. Moving up the evolutionary scale a little to
higher parts of the said anatomy, we can distinguish between men who favour a
woman's breasts over her arms, i.e. 'tit men', and those who attach greater
importance to the arms, thereby attesting to an idealistic rather than to a
materialistic bias, as favouring the wavicle-suggesting
upper parts of a woman's body and accordingly indicating an ecclesiastical and
possibly Protestant bias, in contrast to a secular and probably democratic one
... relative, by contrast, to particle-suggesting breasts.
101. Beyond this upper bodily level, however, we can
distinguish between the necessarily more evolved 'head men' on the one hand,
and 'hair men' on the other - the former attaching especial importance to a
woman's face, and the latter just as much importance to the shape, colour,
length, and texture of her hair. In the
one case, a particle-suggesting materialistic bias commensurate with a Communist
disposition; in the other case, a wavicle-suggesting
idealistic bias commensurate with a Fascist disposition. Brain and mind distinctions lurking in the
background, as it were, of the face/hair dichotomy. Of course, face and hair can also figure
prominently in the more alpha-stemming assessments of female beauty, the face
complementing the backside evaluation and the hair complementary to the leg
evaluation, though not, however, on the same terms or even to the same
degree. A beautiful face would count for
more in the alpha-stemming autocratic evaluation than in the communistic
evaluation, which, by contrast, would find beauty unacceptable. Similarly, a very long ponytail would count
for less in a fascistic evaluation than in a Catholic one, where length would
be of the essence. Indeed, such a
ponytail would be totally unacceptable to a man of Fascist disposition, who
would be keen to distinguish between traditional long or medium-length
ponytails and (from his viewpoint) contemporary short ponytails, which, in
contrast to the aforementioned, stem from the crown of the head rather than
from the back of it - thereby attesting to a transcendent bias. One might cite as analogous the distinction
between (traditional) umbrellas, or brollies, and (revolutionary) collapsibles - the former akin to long/medium-length
ponytails, and the latter to contemporary short ones.
102. Whereas a vitamin tablet corresponds to a
particle-suggesting Communist equivalent, a vitamin capsule corresponds, by
dint of its wavicle-suggesting length, to a Fascist
equivalent, bearing in mind the parallel with round rolls and finger rolls
respectively - materialistic and idealistic alternatives on the People's
theocratic levels.
103. Shoes - boots - sneakers: world - Devil - God
distinctions, with democratic, communistic, and fascistic implications. Sneakers are really a kind of antithetical
equivalent to grand-bourgeois/catholic spats, those striped shoes.
104. In Isaiah Berlin's distinction between the
hedgehog and the fox - the hedgehog knowing one big thing, i.e. how to curl up
when under attack, and the fox lots of little things, i.e. how to stalk prey,
avoid detection, wait patiently, etc. - we have a mind/brain dichotomy between
the divine and the diabolic life-principles ... as relative to wavicle cohesion and to particle apartness, homogeneity and
heterogeneity. The hedgehog, one
imagines, would take a gradualist view of evolution, the fox a revolutionary
one. The hedgehog would prefer to view
civilized evolution in terms of a continuum, the fox ... in terms of separate
civilizations in competitive succession.
Both views, of course, would be equally correct, though not equally
applicable to every part of the world.
One fancies that the hedgehog's would have more
applicability to
105. As foolish to call a
tree's blossom weak or useless because it is not strong or useful, like an
apple, as to call an apple ugly because it is not beautiful, like blossom. One can only apply attributes to a thing in
terms of what it is or should be, not in terms of what something else is or
should be. Blossom can no more be judged
according to the standards applicable to fruit ... than fruit according to the
standards applicable to blossom. Blossom
may be beautiful or ugly, but it can never be weak. Similarly, fruit may be hard or soft, useful
or useless, but it can never be ugly.
106. A third-rate artist is not an anti-artist. On the contrary, he is a poor genuine
artist. An anti-artist, by contrast, is
simply a bogus artist or, put more bluntly, no artist at all. He is a materialist rather than an idealist.
107. Theory of Irish party-political correlations
within the democratic and theocratic frameworks: right-wing democratic Fianna Fàil; extreme right-wing
democratic Sinn Fein; extreme left-wing theocratic 'Blue-Shirt' Fascism;
left-wing democratic Labour Party; extreme left-wing democratic Socialist
Party; extreme right-wing theocratic Communist Party. Fine Gael are of
course a centre democratic party.
108. So one has a nationalist party, viz. Fianna Fàil; a liberal party,
viz. Fine Gael; and a democratic socialist party, viz. the Labour Party, within
the parliamentary framework, with extra-parliamentary extreme democratic
parties like Sinn Fein and the Socialists outside and beyond it. One thing remains clear: Sinn Fein are a Nazi equivalent, an extreme nationalist party with a
socialist bias. They
tail-end the democratic framework opposite - and opposed to - the Socialists. More a teutonic
than a latin organization, they would constitute a
socialistic opposition to the Catholic Church in pursuance of hard-line
republican ideals. Their defence of
Catholics is largely if not solely motivated by political considerations. Consequently a Nazi/Fascist distinction has
traditionally existed between Sinn Fein and the 'Blue Shirts', that
army-inspired organization which, under the leadership of General O'Duffy, formed a parallel with Italian and Spanish Fascism
in defence of Catholicism against Socialist and/or Communist barbarism. Now although the 'Blue Shirts' have long
ceased to parade, we need be under no doubt that something analogous would
rise-up to defend the Faith from atheistic opposition ... should Ireland be
confronted by a strong republican threat at any future time. That being unlikely, there of course remains
the need for and historical inevitability of Social Transcendentalism, which,
unlike Fascism, is less concerned with defence of the Catholic Church from
barbarous antagonists than with expansion of what is potentially, if not
actually at this point in time, the True World Religion (of an unequivocally
transcendental aspiration) on a supra-national basis throughout those parts of
the world considered ripe for the setting-up, under Messianic auspices, of the
'Kingdom of Heaven', i.e. the Social Transcendentalist Centres in which the
People would be religiously sovereign. This
is what lies beyond Fascism.
109. Sense in which foam earplugs are Fascist and/or
Social Transcendentalist, whereas wax earplugs are Communist and/or
Transcendental Socialist, depending, in each case, on their stylistic and
commercial presentation. Doubtless there
is something idealistic, because synthetic, about foam, whereas wax suggests a
materialistic status by dint of its comparative weight and dense opacity.
110. Distinctions between those who predominantly
comprehend and relate to life through their ears, and those, by contrast, who
predominantly comprehend or relate to it through their eyes - a distinction
implying essential and apparent alternatives comparable, I would contend, with
masculine and feminine biases respectively.
Yet, of course, there must also be those who comprehend and relate to
life through both senses equally, which would suggest a middle-ground stance
commensurate with the world, rather than with either divine or diabolic
extremes. Realism as
opposed to aurally-biased idealism or optically-biased materialism. Generally speaking, musicians comprehend and
relate to life profoundly, which is to say, through their ears, whereas artists
(painters) comprehend and relate to it superficially, which is to say, through
their eyes. Essence
and appearance - divine and diabolic.
111. Individualism verses collectivism, the part
verses the whole, the separate verses the unitary, the Many verses the One: in
all such cases, a diabolic/divine antithesis which runs through life whilst
antitheses prevail. A society which puts
the emphasis on collectivism, the whole, unity, etc., is biased towards the
Divine. A society, by contrast, which
puts the emphasis on individualism, the part, the separate, etc., is biased
towards the Diabolic. In
the first instance, theocratic; in the second instance, autocratic. Which leaves those societies that, given to
worldly dualism, strive to maintain a balance between individualism and
collectivism, the part and the whole, etc., and are accordingly democratic. Traditionally, the first two types of society
have been characterized by papal and monarchic distinctions, while the third is
parliamentary. In
112. An approximate correlation of eggs, or their
mode of presentation, with what I perceive to be their political and/or
religious parallels would, I think, run as follows: Royalist poached eggs;
Catholic and/or High Tory scrambled eggs; Liberal large medium-boiled eggs;
radical Conservative large soft-boiled eggs; petty-bourgeois Democratic
Socialist large hard-boiled eggs; petty-bourgeois Socialist small hard-boiled
eggs; petty-bourgeois Nazi small soft-boiled eggs; petty-bourgeois Liberal
Democratic small medium-boiled eggs; proletarian Liberal Democratic plain
omelettes; proletarian Democratic Socialist large (preferably two) hard-fried
eggs; proletarian Socialist small (preferably one) hard-fried eggs; proletarian
Nazi soft-fried egg; Fascist ham omelette; Social Transcendentalist sliced-ham
omelette; Communist mushroom omelette; Transcendental Socialist
chopped-mushroom omelette; Ecological cheese omelette.
113. Thus, broadly speaking,
one can define boiled eggs as parliamentary, fried eggs as socialist, and
omelettes as theocratic.
Bourgeois eggs tend to be boiled, People's eggs fried, whilst
aristocratic and grand-bourgeois eggs are either poached or scrambled. In terms of evolutionary distinctions, there
is as wide a gap between poached eggs and omelettes as between, say, jacket
potatoes and packet mash. Alpha and
omega of the egg!
114. A few idealistic/materialistic alternatives,
whether democratic or theocratic: braces (vertical) and belts (horizontal); doner kebabs (slices of meat) and shish kebabs (chunks of
meat); spaghetti bolognaise (long strips of pasta) and macaroni bolognaise
(small rings of pasta).
115. As the meat in a kebab is relatively
naturalistic (unlike that of a burger), it seems feasible to categorize kebabs
as democratic rather than theocratic phenomena, and to distinguish between the
large and small alternatives on the basis of two degrees of petty-bourgeois
absolutism, i.e. moderate and extreme, with left- and right-wing distinctions
between shish and doner. Thus Democratic Socialist
large shish and pure Socialist small shish on the one hand, but radical
Conservative large doner and Nazi small doner on the other hand. In the first case, a particle-suggesting
materialism. In
the second case, a wavicle-suggesting idealism. Chunks and slivers.
116. The more evolved and
idealistic things become, the greater the degree of centro-complexification. Conversely, the more devolved and
materialistic they become, the greater the degree of decentralization. 'Things fall apart; the centre cannot hold;
mere anarchy is loosed upon the world' ... as Yeats wrote in The Second
Coming.
117. Examples of centro-complexification
in the English language include 'I'm' instead of 'I am', 'it's' instead of 'it
is', 'you're' instead of 'you are', 'I've' instead of 'I have', and 'they're'
instead of 'they are'. In all such
examples the relative is transcended in the absolute, the two become one, and
thus bourgeois atomic dualism is superseded by a kind of
petty-bourgeois/proletarian post-atomic monism.
'Thanks' instead of 'thank you', 'bye' instead of 'goodbye', 'hi'
instead of 'hello' ... are further examples of this centro-complexifying
tendency, as, of course, are such American contractions as 'gonna'
instead of 'going to', 'wanna' instead of 'want to',
'gotta' instead of 'got to', not to mention the
omission of the last letter from words such as 'going', 'doing', 'feeling',
'thinking', and 'sleeping', which has the effect of contracting them towards
the first syllable, making for a more absolutist or, at any rate, less
relativistic result.
118. A group, be it rock or jazz or a combination of
both, which gives live performances in which the musicians are positioned as
close together as possible on the stage ... is more evolved and idealistic in
this respect than one in which, by contrast, the musicians are spread-out and
thus separated by wide gaps. Closeness
reflects centro-complexification, distance ...
decentralization. The former is more
appropriate to jazz, the latter to rock, particularly hard rock, which
corresponds to a Socialist purism and is accordingly an extreme left-wing
democratic norm ... commensurate with the most radical decentralization. Photos of the heavy rock band Iron Maiden in
concert from their Live After Death
album indicate an arrangement in which the five musicians are generally
spread-out on a wide and deep stage - something truly applicable, one feels, to
their type of music. In contrast, photos
accompanying the Yes live double Yesshows
indicate a highly-centralized arrangement in which the five musicians are
grouped closely together on a revolving stage, one specifically suited, in its
curvilinear idealism, to either a Social Transcendentalist or a Transcendental
Socialist equivalent, i.e. to either rock-jazz or jazz-rock. In my view, Yes are
jazz-rock and therefore entitled to such a centralized stage arrangement.
119. The diabolic is centrifugal, the divine
centripetal. Diabolic light radiates
outwards, divine light is turned in upon itself. Extroversion is a diabolic attribute,
introversion a divine one. And this
remains the case whatever the degree or type of diabolic/divine dichotomy. Thus whether on the level
of the old brain or the new one, the subconscious or the superconscious. For extroverts are generally creatures of the
brain, introverts, by contrast, creatures of the mind. There is an introvert in every extrovert, an
extrovert in every introvert. Not to mention
different degrees of brain and mind in every person.
120. Intuition stands to the old brain as dreaming
to the subconscious: it is the essential attribute of old-brain activity, a
kind of basic or primitive objectivity.
By contrast, ratiocination is a new-brain activity, a relatively
artificial activity which tends to exclude intuition the more developed and
advanced the reasoning capacity of the individual. For just as a republican president and an
autocratic monarch cannot co-exist within the same society or type of
civilization, so there is little place for intuition in a head radically
disposed to ratiocination - at least in theory; for even the most evolved human
head has an old brain in practice and will be subject to intuitive intrusions
from time to time, intrusions which the recipient will doubtless come to
distrust, if not despise, deeming such naturalistic objectivity incompatible
with the artificial requirements of a republican age, an age of rational
objectivity. For in relation to intuition,
ratiocination costs a great deal of mental effort, radiating out, like all
objectivity, from the centre to the periphery, or from the individual to
society and phenomena in general, a fact which testifies to a diabolic
disposition, even if one on a higher, more evolved level than intuition, that
truly Satanic attribute. Yet just as the
brain has its objectivity, so the mind has its subjectivity, whether on the
alpha-stemming level of dreams or on the omega-oriented level of trips, the
latter of which would constitute an antithetical equivalent of the former -
artificial and static as opposed to natural and active, a subjectivity of the superconscious rather than of the subconscious, a higher
and altogether more evolved manifestation of the Divine, an intimation of Holy
Ghost rather than an extrapolation from the Father. However, such superconscious
subjectivity is more an ideal for the future than a reality of the present,
since the present century is by and large a continuation of republican precedent,
with a new-brain bias for ratiocination and materialism in general, an age
deriving from the 'Age of Reason' rather than intimating of the Centrist
'Kingdom of Heaven' to come; although alternative societies and sporadic
intimations of such an ideal do indeed occur, in which spiritual subjectivity,
or the superconscious mind's self-contemplation, is
the divinely-biased raison d'être, the individual turned-in upon himself or,
rather, his self in collective spiritual harmony with fellow seekers after realized
truth - a phenomenon less pervasive in Britain than in the USA, though still
far from the official norm even there.
In fact, such subjectivity is pretty much against the natural grain of
England, which, despite occasional appearances to the contrary, is still very
much an objective, giving, centrifugal nation, a nation with a materialistic
bias, the brain counting for more than the mind, as its imperialistic record as
forger of the largest empire the world has ever known adequately attests. Such radically centrifugal activity cannot be
achieved by a nation given, like the Irish, to subjectivity, and it is no
surprise that the Irish were either forced to emigrate to foreign lands by
adverse circumstances largely created by the British or were literally
transported to such lands, particularly Australia and New Zealand, by their
hereditary oppressors, whose materialistic bias was well-suited to such
centrifugal undertakings. For, unlike
the British, the Irish are an intensely subjective, centripetal, taking people,
for whom divine criteria are ever the guiding ideal, though less,
traditionally, on the level of the superconscious
than on that of the subconscious.
Consequently, in Ireland religious subjectivity will be given more
encouragement and meet with greater tolerance than ever it would in England,
where materialistic criteria take precedence, both traditionally and currently,
and this in spite of the withering of Empire.
Doubtless, in time, such a situation will cease to apply, but not before
considerable change has come to
121. Rock festivals are foci of alternative Britain,
the Britain which, despite considerable achievements in the arts, has long
tended to exist as the tail-side of a coin whose scientific, military, and
imperialistic head comes first, that is to say is officially granted the place
of honour and upheld at the expense, if necessary, of cultural and spiritual
matters - a situation which in large degree reflects the traditional
Anglo-Saxon domination of Celts and consequent British bias towards
materialism. For it is no small secret
that alternative
122. Unlike indoor
concerts, outdoor festivals allow for gatherings in excess of fifty thousand to
form and partake of cultural enrichment ... mainly of course through
music. Gatherings in excess of a hundred
thousand are not unheard of, and it cannot be denied that the greater the
number of persons gathered together at any given festival, the greater, by a
corresponding degree, is the spiritual achievement, an achievement comprising a
vast number of persons simultaneously engrossed in the musical outpourings of a
handful of bands, and thereby establishing, on earth, a crude approximation to
the heavenly Beyond ... where spiritual unity would be so total as to be
completely indivisible - indeed, globular in character. Does it not therefore seem that intimations
of such ultimate spiritual unity are to be found at the larger and more
successful festivals? An alternative
society, well away from bourgeois worldly society and equivalent to the Centre,
a kind of embryonic and unofficial Centre, which is the final form society will
take as the 'Kingdom of Heaven' is established on earth by the Second Coming in
the name of the Holy Spirit, and Transcendentalism accordingly becomes the
divinely-ordained norm, a norm destined to culminate in definitive Heaven. For it cannot be denied
that festivals tend to be supernaturally-biased phenomena ... with electric
music and, as often as not, the availability of synthetic drugs. Contrary to what appearances might at first
suggest, they are not invariably neo-pagan or naturalistic phenomena with a
back-to-nature ethos. Even if they express
a revolt against the city, it doesn't automatically follow that nature is
perceived as the only viable alternative.
On the contrary, one can be against the modern city, with its vast
horizontal sprawl, from a supernatural point-of-view, which would approximate
to the Centre and a rather more idealistic preference for vertically-biased
architecture, signifying a kind of Fascist/Communist distinction between
supernatural (Messianic) criteria and antinatural (Antichristic) criteria.
The rejection of contemporary urban life may accordingly take the form
of an opposition to what is perceived to be a socialistic, spirit-denying trend
by people whose innate disposition is towards the ideal, and who therefore feel
obliged to live outside the existing urban norms. Consequently they assume, or are obliged to
lead, a convoy-like quasi-gypsy existence in order to keep together, although
in reality they are less gypsies than ramshackle hippies, unofficial and
informal manifestations of the future spiritually-biased alternative society
... to the existing Capitalist and Socialist ones. Of course, not all those who attend festivals
are hippies, in the above-mentioned sense.
The great majority are urban-dwellers of one sort or another, often
students and workers whose temperamental and cultural affiliations with the
hippies (a dubious term but one I shall persist in using) qualify them to be
regarded as freaks, i.e. a sort of less militant and more conventional hippy
or, as some would argue, middle-class hippies.
However that may be, such people attend festivals because they provide a
welcome relief from the city and permit of a few days relatively uninterrupted
music at a time of year when it should be a pleasure to sit in the open amid
tens of thousands of fellow music-lovers and lead a comparatively carefree
existence ... miles away from industrial and urban constraints. In short, festivals constitute a kind of
alternative holiday which, providing the weather stays warm and dry, can only
benefit those for whom Bognor or Butlins would be
equally taboo. But just as not all
festival-goers are hippies, so it should be apparent that not all hippies are
festival-goers or, rather, that some convoy-type people are less hippies than
gypsies, new-age or whatever, who prefer life on the road and/or in the field
to a settled, sheltered life such as the majority of people, hippies or
otherwise, tend to lead. In general, it
could be argued that such people have a nature-loving mentality and a religious
orientation more cosmic and occult than transcendent and divine; that they
would relate more to the Creator than to the Holy Ghost, and are accordingly of
a neo-pagan disposition ... sympathetic towards ancient religions like
Druidism. My own view is that whilst
open-society toleration of primitivism and naturalism permits such people their
way, the coming closed society, particularly in its Centrist or overly
transcendentalist manifestation, would not do so, since opposed to those very
allegiances which indicate an alpha-stemming rather than an omega-aspiring
disposition. Social Transcendentalism
would only accept those who were in effect transcendentally minded, whose
adherence to alternative lifestyles was genuinely founded upon a supernatural
bent and concomitant desire for a divinely-oriented alternative society. Certainly, the others could not expect
salvation, least of all in
123. Avant-garde rock as a communistic Nazi
equivalent; avant-garde jazz (including semi-electric jazz) as a fascistic Nazi
equivalent. Politically
speaking, a distinction between Sinn Fein and the (British) National Front,
with, however, proletarian implications in each case.
124. Possible Fascist/Social Transcendentalist
distinction between standard-sized cassettes and micro-cassettes, paralleling
the distinction between streamlined scooters and the smaller
Japanese-manufactured plain scooters currently in vogue. Also possible Communist/Transcendental
Socialist distinction between (large) singles and compact discs, paralleling
the distinction between single-seater plain
motorbikes and single-seater streamlined motorbikes.
125. Hair combed back from the brow minus a parting
would suggest a Fascist equivalent. Hair
combed forward over the brow minus a parting would suggest, by contrast, a Communist
equivalent.
126. There also exists a kind
of Fascist/Communist distinction between clip-on braces and slender leather
belts, as between the vertical and the horizontal, idealism and materialism.
127. Diabolic and divine distinctions between predominantly
extrovert, centrifugal, giving people ... and predominantly introvert,
centripetal, taking people, with other people - probably the majority - coming
somewhere in-between as a kind of worldly compromise between extroversion and
introversion, centrifugal and centripetal, give and take, science and
religion. Generally speaking, the Irish
are more take than give, the English more give than take, and the 'British' ...
somewhere in-between the two categories.
128. Considered on a centripetal/centrifugal basis,
it is difficult not to equate near-sighted people with a centripetal and,
hence, divine bias and far-sighted people, by contrast, with a centrifugal and,
hence, diabolic bias, while normal-sighted people, who generally constitute the
majority, may be equated with a worldly compromise between the two
extremes. Thus
God-Devil-world, according to the nature of one's sight. Of course, my use of the terms near-sighted
and far-sighted reflects a post-worldly objective evaluation, treating each on
their own merits rather than from a worldly middle-ground viewpoint which, in
the use of descriptions like short-sighted and long-sighted, could be said to
reflect critically upon those whose eyes are so constituted as to be less than
normal or more than normal, as the case may be.
And yet, if a correlation could be established between near-sightedness
(myopia) and introversion on the one hand ... and far-sightedness (hyperopia) and extroversion on the other, we would have a
psychological explanation for the immense variations in sight between people
which would reinforce and, indeed, confirm my notion that there is more to such
variations than at first meets the eye!
For surely the fact that so many great writers, this century, have been
dependent on spectacles to 'correct' their vision owes more to innate
psychological predilections than to material factors impinging upon them from
without ... such as deterioration of eyesight through extensive reading and
writing. Can one not inherit either
near- or far-sightedness from one's parents, one or both of whom could have
been similarly constituted, and as a result, moreover, of psychological and
intellectual motivations or origins?
Personally, I should not be surprised if the great majority of
spectacle-wearing writers were found to be or to have been near-sighted. Nor would it surprise me to learn that
spectacle-wearing 'Reds' of one persuasion or another (Socialist/Communist)
were more often than not far-sighted.
After all, Communism is more diabolic than divine, and far-sightedness
is certainly a phenomenon which, in my estimation, should be correlated with
centrifugal and extrovert tendencies of one degree or another, rather than with
their converse. Thus the 'redder' the
Communist, the more far-sighted we may suppose him to have been. Was Marx far-sighted? Or Trotsky? It would be more than mere coincidence, I am
sure, if the extraordinary increase in 'sight defects' of a near- or a
far-sighted character, these past hundred or so years, was seen to parallel the
growth of post-worldly ideological distinctions to a degree which suggested a
connection between 'defective sight' and ideological radicalism. For isn't it true that more people are
dependent on spectacles or other corrective lenses these days than ever
before? And wouldn't it be false to
attribute this fact solely to eye-abuse on the part of the great majority of
such people, whether through reading, writing, watching TV, or whatever,
particularly in an age of extensive artificial lighting? Or could there be some connection between
such common 'sight defects' and electric light?
If so, then why isn't everybody affected one way or another by it? No, I am convinced that such 'sight defects'
are largely if not entirely of psychological origin, and that temperamental and
other mental factors combine to condition or modify the field of vision. A person with a strongly centripetal bias is
more likely to be near-sighted than either perfect-sighted or far-sighted, just
as, from the converse point-of-view, a person with a strongly centrifugal bias
is more likely to be far-sighted than anything else. God and Devil distinctions
beyond the world.
129. Yet the world insists, here as in other
contexts, on bringing everybody or, at any rate, as many persons as possible
into line with itself, and accordingly obliges both the near- and far-sighted
to wear 'corrective' lenses which will approximate their visions to the common
norm of 'perfect vision'. For the world
cannot abide divine and/or diabolic deviations from its own atomic integrity,
and accordingly insists that as many people as possible behave or think in a
manner compatible with worldly criteria.
There is no doubt that, for a near- or a far-sighted person, spectacles
are necessary to get about and conform to the world, whether in terms of
crossing the street or reading the newspaper.
Whether they or, indeed, contact lenses would be as necessary to a
person high on LSD is another matter! Though it is unlikely that any such 'acid tripping' could legally
take place within the context of the world. Only, by contrast, within the more radical
context of post-worldly divinity, i.e. Messiah-inspired Transcendentalism, and
then with greater regard to the near-sighted, one imagines, than to their
far-sighted counterparts who, if my contentions have any bearing on truth,
would be better suited to a post-worldly diabolic context in which they sat,
minus 'corrective' lenses, a good few yards from their cartoon-showing
portables and had the artificially-reproduced external visionary experience in
focus, or so one imagines!
130. It could well transpire that, in the future
divine/diabolic societies, those who are 'normal-sighted' would be obliged to
wear if not corrective lenses inducing either near- or far-sightedness ... as
the case may be, then shades or contact lenses, in order to counter or inhibit
worldly pursuits, whereas both the inherently near- and far-sighted would not,
as at present, feel under any obligation to go against their optical grains, so
to speak, but would be free to please themselves or, at any rate, regard their
innate optical disposition as relative to their respective closed
societies. However, it could also
transpire that within the divine closed-society context, the far-sighted would
also be obliged to wear shades or, more probably, dark-tinted contacts in order
to come more within the divine orbit, whether with regard to tripping,
meditating, listening to supermusic, or
whatever. One thing I am confident
about is that, in the future, shades and/or contact shades won't be so much
optional as obligatory, particularly for people venturing outdoors or in any
way exposed to natural light. For the more the inner light is cultivated, the less acquiescence
there can be in the outer light.
The supernatural supersedes, and excludes, the subnatural.
131. The more the electron side of life is
cultivated, the less toleration there can be for its proton side. Evolution demands the expansion of the former
and the contraction of the latter.
132. Some famous twentieth-century bespectacled
authors: André Gide, Hermann Hesse,
Henry Miller, Jean-Paul Sartre, Wyndham Lewis, W.B. Yeats, Aldous
Huxley, James Joyce, Arthur Koestler, Colin Wilson.
133. Distinction between Fascist 'vertical' hoovers and Communist 'horizontal' hoovers
- the former idealistic in character, the latter materialistic. Two post-worldly approaches
to cleaning carpets.
134. Proton-particle hate-work of the Kingdom;
proton-wavicle love-work of the Church;
electron-particle hate-play of the State; electron-wavicle
love-play of the Centre. Manual labour, creative intellectual work; competitive sport,
creative cultural play. Open
societies tend to oscillate between love-work and hate-play; closed societies,
by contrast, tend to favour either hate-play or love-play, depending on their
ideological bias (though, in point of fact, love-play is more a hope of the
future than a contemporary norm - certainly in Socialist states).
135. Curious how people who dress and/or live in a
progressive way, with recourse to truly radical and ideologically superior
phenomena, are often regarded as 'common' by those of a more conventional,
conservative, and traditional cast, particularly since the latter tend to
considerably outnumber the former and are evidently somewhat lacking in
intelligence and perspicacity to be content to carry-on in the same old
open-society moulds year after year. As
usual, the mediocre majority would seem to be guilty of slanderously
denigrating the more insightful and ideologically-evolved minority! A commonplace situation
within worldly, democratic types of society.
136. Inevitably, the more evolved, insightful,
intelligent members of the human race are champions of theocracy against
democracy, the absolute against the relative, the Holy Ghost against worldly
Christianity, leaderism against representation, the
electron as opposed to the neutron and/or atom (with its proton roots).
137. When there are no longer causes and effects but
causative effects and effective causes - God and Devil beyond the world.
138. Unfortunate tendency people have to identify
one with the effect rather than the cause.
139. It could be argued that, historically speaking,
there exists a parallel between French imperialism in Algeria and British
imperialism in Ireland, each kind of imperialism equally objectionable to their
respective victims. And yet, unlike the
British, the French are co-religionists of the Irish and, unlike the Irish,
Algerians are Islamic, like most Arabs.
Which fact gives rise to an interesting question: namely, how would a
Catholic Irishman regard or have regarded French imperialism in
140. Whether we like it or not, imperialism is an
historical inevitability, pertinent to a given epoch in time and especially
relevant to the world. To a certain
extent all peoples are imperialistically minded while that epoch prevails,
though only the strongest achieve the necessary freedom to carry out their
imperialistic pursuits. And yet, even
so, there are nations and peoples more inherently disposed to imperialism,
because more centrifugal and materially minded.
Moreover, one should distinguish between imperialism with an economic or
political bias, and imperialism with a cultural or religious bias. For there are degrees and
types of imperialism, no less than degrees and types of nations.
141. For me, a nation must
be composed of two or more different tribes who are perforce blended and
absorbed into the nation, which is accordingly different from and historically
above tribalism. A variety of similar
tribes gathered together would not, in my opinion, constitute a nation. Or, rather, it would be a somewhat poor and
basic kind of nation. All great nations
in part derive their greatness from the blend and absorption of heterogeneous
tribes. It wasn't the so-called Red
Indians, or Native Americans, who made
142. Once the 'Kingdom of Heaven' is established on
firmly Social Transcendentalist lines, the old geographical divisions -
provinces, counties, towns, villages, etc. - would disappear, i.e. be consigned
to the rubbish heap of history, as new arrangements were created to defy
naturalistic or historical associations and testify, instead, to greater unity
and uniformity - in short, to a transcendent New Order. Thus in Ireland the four provinces of Leinster, Munster, Connaught, and
Ulster would be superseded by arrangements to the effect of, say, One Zone, Two
Zone, Three Zone, and Four Zone, whilst individual towns and villages would be
superseded by centres, each centre bearing a different number (such as Centre
1, Centre 2, Centre 3, etc.) with the principal town/city of any given zone
called a supercentre.
Hence Supercentre One Zone
or Supercentre Three Zone ... instead of the
traditional designation of capital.
143. Within the British democratic framework, it can
be contended that the Tories are the party of big business and the higher
professions; the Liberals the party of small business and the lower
professions; the Liberal Democrats the party of skilled blue-collar workers and
white-collar workers; and Labour the party of unskilled blue-collar workers and
non-white-collar workers generally, i.e. miners, artisans, building labourers,
road-sweepers, taxi drivers, etc. Thus
the Conservatives and the Liberals will be in competition for the majority
middle-class vote, while the Liberal Democrats and the Democratic Socialists
will compete for the majority working-class vote. Certainly white-collar workers will find
themselves 'pig in the middle' between the antithetical antagonisms of
managerial Toryism and blue-collar Labourism without being strictly middle class - a paradox
of British democracy! Of course, it is
fashionable in Marxist circles to regard white-collar workers as lower
middle-class, but I fancy that this is more a consequence of materialism and
decadence than an objectively valid evaluation.
Admittedly, there are lower
middle-class types who work in offices, whether as secretaries or clerical
officers, but the great majority of office workers are white-collar
proletarians with few qualifications and absolutely no pretensions to
middle-class suburbia. In fact, many of
them wear jeans, tee-shirts, sneakers, zippers, etc., and are anything but
middle class in appearance, never mind looks or speech! And, doubtless, some of them have brothers or
sisters who work in factories. So are
they lower middle-class in relation to their factory-working kith-and-kin,
including parents? No way! I defy anyone to make out a case to the
contrary! Only a degenerate materialist
with a concept of the working class that focuses on the
lowest-common-denominator ... of blue-collar proletarianism
would leave the higher, idealistic strata of the working class out of account
in his Marxian fixation on a materialistic 'classless' society achieved through
violent revolution - a policy that, whilst it may be appropriate in some
countries, cannot be accorded universal validity. Besides, even in a Communist state, the
white-collar workers still have to be accommodated; you cannot liquidate them
on the premise that they are a middle-class thorn in the side of working-class
solidarity or classlessness: they are millions strong and absolutely crucial to
the proper functioning of an advanced industrial society. Certainly, the
144. Strictly speaking, a Fascist/Communist
distinction in social activity should be conceived in terms of cultural play
and manual work. For Social
Transcendentalist and Transcendental Socialist purposes, however, the lesser
dichotomy between 'working play' and 'playing work' will suffice,
whatever interpretation one cares to put on each paradoxical term. For, certainly, there is a divine/diabolic
dichotomy between play and work! We
idealists should speak less of work and more of play, upholding the true play of
cultural enrichment. Players
and workers - scooters and motorbikes, jazz and rock, table games and
athletics.
145. Most people tend to send cards and give
presents at Christmas, a fact which conforms to a realistic compromise between
idealism and materialism. However, a
small minority, corresponding to idealistic and materialistic extremes,
concentrate on either cards or presents.
Within the realistic context of Western civilization, I can conceive of a hard-line Protestant sending only cards, a genuine
Liberal sending and/or giving both cards and presents, and a hard-line Socialist
giving only presents. I say nothing of
Catholic and Communist extremes.
146. Thesis - antithesis - synthesis; God - Devil -
world, i.e. Father - Satan - nature. Synthesis - antithesis - thesis; world - Devil - God, i.e. Protestant
artificial world - Antichrist - Holy Ghost.
147. Idealistic and therefore divine fame; realistic
and therefore worldly wealth; materialistic and therefore diabolic power. The more a man desires fame, the less he can
have to do with power; and, conversely, the more a man has to do with power,
the less desire he can have for fame.
Fame and power tend to be mutually exclusive. Only wealth bridges the gap, a kind of worldly
compromise between idealistic and materialistic extremes. Power counts for more in an age of
materialism than either wealth or fame.
Wealth, whether naturalistic or artificial, counts for more in an age of
naturalism/realism than either power or fame.
Fame counts for more in an age of idealism than either wealth or
power. Some lives, particularly when
realistic, reflect a downward trend from fame to power via wealth; other lives,
especially when naturalistic, reflect an upward trend from power to fame via
wealth. Yet other lives are characterized
by the attainment of one or another of the three alternatives, and can be
judged accordingly.
148. Alpha-stemming objectivity verses
omega-aspiring subjectivity. The
apparent verses the essential, the centrifugal verses the centripetal, the
feminine verses the masculine, protons verses electrons, extroversion verses
introversion, beauty verses truth. Just
as the most feminine of women is the least subjective, so the most masculine of
men is the least objective. Ordinarily,
worldly men and women come somewhere in between. Thus whereas the alpha-stemming subhuman is
the most objective, the omega-aspiring superhuman is the most subjective. In contrast to the alpha Devil, the omega God
would be consummate subjectivity - the most centripetal and introverted of all
beings.
149. Materialistic
objectivity, naturalistic subjective-objectivity, realistic
objective-subjectivity, idealistic subjectivity; Kingdom, Church, State,
Centre; proton particles, proton wavicles, electron
particles, electron wavicles. The materialistic Kingdom
at one extreme and the idealistic Centre at the other. From alpha-stemming
objectivity to omega-aspiring subjectivity via a Church/State relativity.
150. If the male orgasm is rooted in evil and
therefore corresponds to 'Original Sin', it is because of its centrifugal
nature, which presupposes ejaculation.
It is an orgasm closer, in effect, to the Diabolic than to the Divine,
in contrast to the female orgasm, which is comparatively centripetal and,
hence, subjective.
151. Excessive talk is
another manifestation of centrifugal objectivity, albeit more on the primitive
divine side of the dualistic equation on account of its spiritual or, at any
rate, intellectual nature.
Physical abuse or force would be its relatively diabolic counterpart,
always bearing in mind, however, that the body is more
worldly, or of the world, than either diabolic or divine. Certainly the more subjective a person is,
the less he either talks or employs physical force. I say nothing of sex.
152. Seeing corresponds to
the primitive Divine - a passive, almost centripetal phenomenon, whereas
looking corresponds to the primitive Diabolic on account of its strongly
centrifugal and objective nature. Some people are more biased towards seeing
than looking, others more biased towards looking than seeing, while still
others remain approximately balanced between the two. And yet, compared with inward looking and
seeing, all such optical activity is alpha stemming in character and therefore
not strictly relevant to or characteristic of an omega-aspiring age, in which
the inward, or subjective, tends to predominate over the outward, or objective.
153. Yet the inward is also divisible between more
evolved divine and diabolic extremes, with insight corresponding to the former
on account of its relatively passive nature, and rational cogitation
corresponding to the latter on account of its relatively active nature - a kind
of poetic/philosophic distinction paralleling a State/Centre dichotomy. The goal of psychic evolution is to maximize
insight through infused contemplation of a non-verbal and wholly transcendent
order. Needless to say, all seeing and
looking, together with their aural correlations (of hearing and listening),
will eventually wither away. For the
objective must ultimately be superseded by the subjective, if true divinity is
to be achieved.
154. To distinguish between the false divinity of
the alpha absolute, viz. the Father, which is centrifugal and
proton-constituted, and the true divinity of the omega absolute, viz. the Holy
Spirit, which is centripetal and electron-constituted. Objective and subjective,
beginning and ending. The central
star of the Galaxy, corresponding to the alpha absolute, is a unity in
proton-proton reactions. The ultimate
'globe' of pure spirit, corresponding to the omega absolute (of transcendent
futurity), will be a unity in electron-electron attractions. No small distinction!
155. Strictly speaking, divine and diabolic extremes
correspond to the head in its mind/brain dichotomies, i.e. subconscious mind/old
brain, conscious mind/mid-brain, superconscious
mind/new brain, and therefore cannot be applied to the body, which, unlike the
head, corresponds to the planet and is consequently a kind of diluted
diabolic/divine compromise. Sex is not
so much diabolic or divine (on primitive alpha-stemming levels) as ... of a
worldly primitivity with positive sensation as its
inducement, making for a divinely-biased worldliness overall. Sex is accordingly the religion of the
masses, who, especially in a primitive or decadent
age, are rooted in the body, not in the head.
One recalls Baudelaire's phrase about sex being the 'lyricism of the
masses'. And yet, just as the masses
evolve from one level of worldliness to another, so sex evolves with them,
becoming at length more artificial and transcendent than natural and
mundane. Eventually, as the People
assume divinity, it will be eclipsed by the spirit. For sex is ever rooted in the flesh.
156. Social Democracy - Social Theocracy (Social
Transcendentalism); Democratic Socialism - Theocratic Socialism (Transcendental
Socialism). Hence Social Democracy is to
Democratic Socialism what Social Theocracy or, rather, Social Transcendentalism
is to Transcendental Socialism: a white-collar biased politics paralleling a blue-collar
biased politics within a specific ideological framework, i.e. democratic and
hence relativistic in the one case; theocratic and hence absolutist in the
other. Indeed, it is almost as though
Social Transcendentalism and Transcendental Socialism were absolutist
extrapolations from Social Democracy and Democratic Socialism respectively,
extrapolations pertinent to a transcendental rather than to a Christian age or
society. Which is
doubtless true to a degree. But
if Social Democracy and Democratic Socialism are rivals for the working-class
vote within the same society, i.e. a democratically relativistic one, then
Social Transcendentalism and Transcendental Socialism could only be rival
working-class ideologies within separate societies, as befits the more
absolutist nature of a transcendental, and therefore properly theocratic, stage
of evolution. In other words, whereas
rival democratic parties can co-exist within a realistic context or stage of
evolution, there can be no question of alternative theocratic parties doing so
within the more evolved context of a truly idealistic stage of evolution, where
absolutist criteria increasingly prevail.
157. Alternative types of People's theocratic
salutes, depending on the ideological bias: open-hand raised arm Fascist
salute, comparable to a synthesizer or a streamlined scooter; closed-hand
raised arm Social Transcendentalist salute, comparable to a guitar synthesizer
or a stripped-down scooter; closed-hand bent arm Communist salute, comparable
to a Stratocaster-styled guitar or a plain motorbike; open-hand bent arm
Transcendental Socialist salute, comparable to a synthesized Stratocaster-style
guitar or a streamlined motorbike.
Therefore one has a progression, paradoxically, from wavicle
idealism to particle idealism on the theocratic Left, and from particle realism
to wavicle realism on the theocratic Right. And yet, only Social Transcendentalism is
capable of expanding, in due course, towards a more idealistic orientation ...
in supertheocracy, which would entail a new wavicle idealism
commensurate with an unequivocally transcendental orientation. Thus an open-hand raised arm salute with a
kind of Y-like divide in the fingers, not to be confused with the more
conventional and easier two-finger 'victory' salute which, in any case, is
quite common these days ... in an informal and hence popular kind of way -
probably Ecological in character, since suggesting a compromise between
Communist and Fascist saluting, with greater or lesser degrees of idealism, depending
on the position of the arm.
158. Generally speaking, women tolerate men for the
sake of their children; men tolerate children for the sake of their women; and
children tolerate parents for their own sake.
159. In relation to the act of coitus, the penis is
a wavicle, or idealistic, equivalent, and the vagina
is a particle, or materialistic, equivalent, the combination thereof
constituting a worldly realism. For sex
is of the world - bone, muscle, and flesh surrounding and entrapping the
blood-engorged penis, which ejaculates semen into the womb like a volcano
erupting its molten lava into the void. An atomic fusion, with primitive soulful idealism subservient to a
no-less primitive natural materialism.
160. The Irish Republic is the political equivalent
of man breaking free of female sexual domination, though not necessarily of
fellow males.
161. With the establishment of the Free State, the
Catholic Irish liberated themselves from British political domination, the
Irish penis breaking free of the British vagina, so that it was at last
possible for the Irish male to become self-serving. Hitherto,
162. If the British are, and
have long been, deeply mired in sex, it is because of their essentially
feminine, materialist nature, which takes worldly criteria for granted, though
traditionally rather more from a vaginal than a phallic point-of-view.
163. Materialistic reaction - naturalistic inaction
- realistic action - idealistic attraction.
The four stages of evolution and their qualitative
correlations. Thus while reaction
corresponds to the objective, attraction, its antithesis, corresponds to the
subjective, with atomic inaction and action respectively corresponding to
subjective objectivity and objective subjectivity, approximately analogous to
Church and State.
164. Reaction is a materialistic attribute
corresponding to the Strong; inaction is a naturalistic attribute corresponding
to the Beautiful; action is a realistic attribute corresponding to the Good;
and attraction is an idealistic attribute corresponding to the True. Reaction and action correspond to the
particle side of the atom, albeit within the framework of proton/electron
distinctions. Conversely, inaction and
attraction correspond to the wavicle side of the
atom, likewise within the framework of proton/electron distinctions. Kingdom and State on the one hand, Church and Centre on the other hand.
165. Theory concerning the evolution of love from
materialistic beginnings to idealistic endings: reactive love for a person of
the opposite sex; inactive love of man in notions of Christian brotherhood or
of the personal self; active love of selves in socialistic change; attractive
love of the self in spiritual contemplation.
Thus a progression from the objective to the
subjective via naturalistic and realistic, subjectively objective and
objectively subjective, intermediate stages. Needless to say, such stages correspond to
historical as well as to class-evolutionary patterns. The highest love is not only the most
idealistic but also the most proletarian.
And its intensive realization necessarily excludes lower forms of love,
particularly the materialistic and naturalistic. He who is the most self-centred in spiritual
love is the most divine, the closest to omega divinity and furthest from the
alpha-stemming centrifugal. His
subjectivity has eternal validity.
166. In addition to the above and coming in-between
active and attractive love, one could cite unattractive love, which, as a
hard-line Socialist/Communist phenomenon, may be regarded as embracing anything
from homosexuality to TV addiction. Such
'love' is therefore the missing link in the chain of loves stretching from
reactive beginnings to attractive endings, and can be accorded a hard-line
electron-particle equivalent beyond the liberal atomicity, or proton-wavicle/electron-particle compromises, of active love.
167. Ideological periods in relation to religion and
politics: materialistic Theocratic Autocracy; naturalistic Autocratic
Theocracy; realistic Democratic Theocracy; idealistic Social Transcendentalism/Pure
Transcendentalism (supertheocracy). Materialistic Autocratic Autocracy (superautocracy)/Democratic Autocracy; naturalistic
Autocratic Democracy; realistic Democratic Democracy (superdemocracy);
idealistic Transcendental Democracy (see diagram):-
MATERIALISM NATURALISM
R. theocratic
autocracy autocratic
theocracy
P. autocratic/democratic
autocracy autocratic democracy
REALISM IDEALISM
R. democratic
theocracy social
theocracy/supertheocacy
P. superdemocracy theocratic
democracy
Thus,
within the religious spectrum (R), a progression from Paganism to
Transcendentalism via Roman Catholicism and Protestantism, while, within the
political spectrum (P), a progression from Monarchism to Communism via
Constitutional Monarchism co-existent with a parliamentary democracy and
Republicanism. The distinction I draw
between autocratic autocracy (super) and democratic autocracy within the
context of materialism is between a more-or-less untrammelled monarchic tyranny
and the constitutional regulation of the monarch by his nobles, as in the
much-cited example of King John and the Magna Carta
(1215) in
168. Materialistic love pertains to the Kingdom,
idealistic love to the Centre.
Naturalistic love pertains to the Church, realistic/socialistic love to
the State. Overlappings
do of course occur, but the more idealistic the love, the less
place there can be for materialistic love. Centre and Kingdom are mutually exclusive.
169. As a rule, a man's
love is more subjective than a woman's.
Liberated women are capable of subjectivity, but the more traditional or
innately feminine a woman is, the more objective and, hence, centrifugal her
love. Her capacity for generalized love
far exceeds even the least masculine of men, who will still harbour some kind and
degree of particular bias. For, as a
rule, man seeks in woman an outer reflection of his innermost self, which is
particular, whereas woman looks to man for an inner reflection of her outermost
self, which is general, both selves tending in opposite directions - the former
centripetal and the latter centrifugal, the inevitable consequence an atomic
clash or, as some would prefer to say, fusion.
It is precisely because a man's love is particular that it is essential,
in contrast to the apparent, because generalized, love of women. In reality, women are better haters than
lovers. But superficial appearances
serve to contradict or camouflage this fact, as, from the opposite standpoint,
in the case of men, whose bites are not normally as sharp as their barks. Nevertheless a naturalistic subjectivity
vis-à-vis a particular woman is grossly inferior to an idealistic subjectivity
which transcends the physical altogether, and thus stands truly closer to the
Holy Spirit.
170. Despite appearances to the contrary, women have
traditionally been more positive than men, positive, that is to say in terms of
reflecting a proton bias, which accords with an active or practical
disposition, and doubtless many if not most of them still are ... to the
consternation and exasperation of peace-loving males, particularly the most
evolved men who, notwithstanding an ability to act, normally prefer a passive,
which is to say negative, existence ... in deference to an electron bias - the
very bias which conforms to properly masculine criteria, now more than ever
before.
171. Autocratic, democratic, and theocratic (or,
alternatively, pagan, Christian, and transcendental) types of
crossed-leg/crossed-hand sitting postures, beginning with legs crossed at
ankles and hands crossed on or between the thighs, making, in each case, for an
autocratic concession to gravitational force downwards. However, proceeding to the next level, we
shall find legs crossed on thighs and arms crossed on the chest, which
suggests, in each case, a democratic neutrality between gravitational force
both downwards and upwards, thereby constituting a worldly mean where what may
be termed middle-ground crossing procedures apply. With the third level of limb crossings,
however, we find an ankle crossed on a thigh and hands crossed behind the head,
which suggests a transcendental defiance of gravitational force both downwards
(with regard to the legs) and upwards (with regard to the arms) that may
therefore be said to constitute a theocratic ideal, closer in essence to the
Holy Spirit. Obviously, there are class
implications to the way a person sits, and if the first two positions described
above are aristocratic and bourgeois respectively, then the third position is
relatively proletarian, because symptomatic of a more evolved and, hence,
transcendental mentality. Not everyone
sits in a stylistically-integrated fashion, nor indeed in one or another of the
above-mentioned ways, but those who do are
undoubtedly more of an ideological/class piece than those who don't, evidently
being more civilized and 'together' in their heads than the rest. However, we should not overlook the fact that
while the third, or transcendental, position would be appropriate to an
omega-oriented closed society, the first and second, being relatively pagan and
Christian respectively, would be quite inappropriate and - assuming anyone were
to sit at all - therefore effectively taboo.
Sitting, no less than anything else, could only be done on a
transcendental basis, indicative of a free-electron
homogeneity. Open-society options would
cease to apply.
172. Fascist packet mash and Social
Transcendentalist crisps; in contrast to Communist thin chips and
Transcendental Socialist crinkled thin chips, which are slightly mash-like in
appearance. Hence a decrease of idealism
in the case of crisps vis-à-vis packet mash, but an increase of idealism in the
case of crinkled chips vis-à-vis plain chips.
Crisps are crispy and thus slightly materialistic, whereas crinkled
chips are soft - some would say slushy - and thus relatively idealistic, albeit
still less idealistic than crisps overall.
173. Curious how, until now, I hadn't thought of
crisps as an alternative potato food.
And yet that is precisely what they are, if more artificial, and hence
transcendental, than packet mash, not to mention chips. Consequently to buy a bag of crisps is the
Social Transcendentalist equivalent of buying a bag of chips; although if one
is to distinguish between plain and crinkled chips, it seems only fair that we
should also distinguish between plain and flavoured crisps, relegating the
former to a Fascist equivalence on a par with, if not actually below, packet
mash.
174. Considered from a transcendental perspective,
it can be seen that the relativity of underclothes and overclothes
is a bourgeois or worldly phenomenon of comparatively recent origin in the
overall history of sartorial evolution, which began rather more on the level of
overclothes or, rather, objective clothing of a
necessarily centrifugal and therefore dress-like nature, as pertinent to a pagan
and proton-biased stage of evolution.
Thus the introduction of underclothes presupposes an atomic relativity
in which the electron, or centripetal side of the human atom, is beginning to
assert itself and to establish an equality with proton precedents which cannot
but result in their modification both inwards and downwards or, to be more
specific, in terms of tightening and shortening, so that, for example,
close-fitting knee-length skirts, as relative to bourgeois criteria,
increasingly come to replace flouncy dresses, thereby
relegating such proton-biased clothing to the historical background. Trousers signify a particle-biased, or outer,
atomicity, but the use of underpants intimates of a wavicle-biased,
or inner, atomicity which accords with a more centripetal, subjective trend
away from such outer clothing towards a totally absolute transcendentalism in
which, one can only surmise, clothing extrapolated from underclothes,
particularly of the 'long-john' variety, becomes the sartorial norm, in accordance
with free-electron criteria pertaining to the ultimate stage of human evolution
- one necessarily highly centripetal and, accordingly, intensely subjective in
character. Such clothing or, rather, superclothing would of course take the form of one-piece
synthetic zippersuits, and would be worn without
underclothes ... for the simple reason that it derived from underclothes and
was consequently equivalent, in a manner of speaking, to them, to the extent of
being intensely centripetal and therefore subjective in character, all clothing
having become the complete antithesis to the dress-like centrifugal objectivity
of alpha-stemming civilization. Thus
from centrifugal beginnings to centripetal endings, with the overclothes/underclothes relativity coming in-between ...
when worldly criteria obtained (as, to some extent, is still the case at
present). Clearly, underclothes are a
kind of ecclesiastical idealism vis-à-vis (secular) overclothes,
arguably more Protestant than Catholic in character, and accordingly of a
neutron-biased, atomic-wavicle status in harmonious
contrast to the neutron-biased, atomic-particle status of liberal trousers,
particularly when worn with a jacket (whether or not forming a suit) in the
conventional middle-class manner. On the
other hand, jeans would more conform to an electron-particle bias commensurate
with a post-liberal secular materialism, and we can take it as axiomatic that
the more left wing the jean-wearing person, the less likely he is to wear
underclothes, since too absolutist, in a materialistic kind of way, to desire
any compromise with that which pertains to an ecclesiastical bias. However, being extreme left in an extraparliamentary socialistic way and being Communist, or
extreme right-wing theocratic, are far from the same thing, so what applies to
the radical Socialist may be quite irrelevant to a Communist, particularly to
the more evolved (Transcendental Socialist) type of Communist, who may well
favour some kind of underclothing (though of a different and probably less
conventional order than that favoured by right-wing democrats and Nazi
extremists), assuming he doesn't regard the close-fitting leathers he may be
wearing as equivalent to underclothes and therefore not requiring any
additional clothing. Certainly tights,
which are rather more fascistic in character, can be regarded in such a light,
and from there to PVCs is just an ideological step
away - one bringing centripetal subjectivity to a head, which is to say to a
full-blown electron-wavicle status commensurate with
the most evolved humanity.
175. In relation to loose-fitting and/or flounced
dresses, tight-fitting dresses correspond to an inner femaleness, an
ecclesiastical redemption on the alpha-stemming level of a proton-wavicle equivalent. Similarly,
in relation to loose-fitting and/or flounced skirts, tight-fitting skirts
correspond to an inner half-femaleness or, rather, an electron-biased
androgynous compromise, a liberal redemption on the worldly level of an atomic-wavicle equivalent.
Beyond the worldly level, dresses and skirts become taboo, as
free-electron criteria, necessitating jeans, tights, leathers, and PVCs, increasingly prevail.
A truly closed free-electron society would put all alpha-stemming and
atomic clothing under ban, thereby achieving an omega-oriented homogeneity on
the level of the utmost centripetal subjectivity. Only the inner would prevail and, needless to
say, within a radically theocratic context.
176. Generalized sense in which each of the major
arts, viz. sculpture, painting, literature, and music, may be regarded as
paralleling specific evolutionary stages from the beginnings of civilization in
materialism to its future culmination in idealism. Thus sculpture as pre-eminently appertaining
to a materialistic stage of evolution, painting as pre-eminently appertaining
to a naturalistic stage of evolution, literature as pre-eminently appertaining
to a realistic stage of evolution, and finally, music as pre-eminently
appertaining to an idealistic stage of evolution, as in the following diagram:-
MATERIALISM NATURALISM REALISM IDEALISM
-----O-------------SO----------OS------------S-----
SCULPTURE PAINTING LITERATURE MUSIC
where we can distinguish between
objective beginnings (O) and subjective endings (S), with due gradations or
compromises coming in-between (SO, OS).
Clearly, sculpture is an objective art form concerned with the outer,
with form, and therefore highly materialistic in construction, particularly
when pertaining to its rightful epoch in pagan antiquity, whereas painting,
though still objective to the extent that the outer world is delineated in a
formal way, redeems and in some degree transmutes this objectivity through the
flat plane of the canvas, which attests to a certain subjectivity whereby the
human mind impinges upon external reality and establishes, in consequence, a
naturalistic perspective. Conversely,
literature is primarily concerned with the subjective, with society and/or
ideological relations between people which depend for their realization upon an
objective account of life as the necessary framework in which such relations
can be established, and is therefore pre-eminently a realistic art form,
essentially liberal in scope. But music,
being concerned with the inner, with spiritual content, extends beyond
objective subjectivity to the subjective-proper, and is accordingly an
idealistic art form - indeed, the ultimate art, particularly when conceived in
the most pitch-oriented and, hence, essential terms, as pertaining to a transcendental
age. For just as sculpture is never more
sculptural than when completely formal and therefore soulless, as with ancient
Greek 'eyeless' sculpture, so music is never more musical than when it is
entirely a matter of spiritual content and accordingly transcends all
programmatic or formal designs. Thus
while sculpture becomes less genuinely itself and more approximate to painting,
as naturalistic civilization supersedes materialistic civilization, so, by contrast,
music becomes more genuinely itself as realistic civilization, primarily
literary in character, is superseded by idealistic civilization, and absolute
criteria increasingly obtain, as pertaining to a transcendental age. From bourgeois beginnings, music grows to
full idealistic maturity within the context of proletarian civilization,
thereby becoming a channel for and vehicle of divine feelings, in antithetical
contrast to the formal concerns of pagan sculpture. From materialistic
appearances to idealistic essences, with all due gradations of art and
literature coming in between.
177. In terms of Father-oriented sculpture, it is
not the formal so much as the formless that may be accorded a strictly
alpha-stemming status, as relative to primitive divinity, and undoubtedly the
best example of such formless sculpture in the British Isles is to be found at
Stonehenge, where the circular arrangement of stone monoliths attests to pagan
religion in relation to the First Cause or Demiurge - probably the central star
of the Galaxy, a star uniquely significant of idealistic objectivity. Conversely, with omega-aspiring music, it is
the pitch-biased content that attests to a transcendental orientation, in
contrast to the sheer materialism of intensely rhythmic music, which is rather
less divine than antichristically diabolic.
178. Distinctions between teutonic Antichrist and slavic Antichrist, as between Marx and Lenin,
Democratic Socialism and Transcendental Socialism, with the latter more
genuinely Antichristic by dint of its absolutist -
and therefore theocratic - extremism. In
relation to Lenin, Marx would seem to be a worldly and, hence, democratic
Antichrist, as pertinent to teutonic
civilization.
179. Interesting how rock songs suggest a transition
between literature and music, the age of realism and the age of idealism, with
the lyrics and vocals pertaining to or, rather, stemming from the former, and
the music aspiring towards or incipiently indicative of the latter, thereby
establishing a socialist equivalent, whether on democratic or theocratic terms,
depending on the type of rock in question, i.e. hard or soft. Doubtless the contemporary importance of rock
music in the West, particularly in countries like Britain and America, is that
it signifies and reflects a sort of cultural parallel to Social Democracy,
whether in terms of Western-oriented Socialism, in which lyrics count for more
than music and the essence of the genre is accordingly democratic, or in terms
of Eastern-oriented Communism, in which music counts for more than lyrics and the
essence of the genre is accordingly theocratic, and thus closer to the level of
a People's democracy, where centralized rather than mass-participatory criteria
tend to prevail. Hence an overall
distinction between rock 'n' roll and hard rock on the one hand, and between
soft rock and jazz-rock on the other, with the latter especially indicative of
a theocratic bias, albeit more in terms of the Antichrist than of the Second
Coming, and therefore less genuinely theocratic. Even rock-jazz would be more genuinely
theocratic and, hence, jazzy ... to the extent of being above and beyond all
compromise with words, and accordingly not a matter of song but of pure music,
as germane to Social Transcendentalist criteria. And from there, the superjazz
of the purest possible music would be just a question of pitch-oriented time.
180. Certainly, in relation to literature, rock
music can be regarded as constituting an evolutionary 'fall' from (thoughtful)
reading to (vocal) singing, the centripetal to the centrifugal, the inner to
the outer, although of course inseparable from musical accompaniment, usually
of a predominantly rhythmic nature, and consequently transitional from
literature to music or, rather, supermusic ... as
relative to a theocratic age. And yet,
the word 'transitional' is itself problematic and thus not wholly convincing,
since one is obliged to admit that rock singing can be - and for many people
actually is - an end-in-itself, with no aspirations towards pure music. In short, a kind of
communistic proletarian dead-end.
Only a relatively small number of proletarian musicians are capable of
jazz-rock, and not all those who play in this highest rock-based category would
be capable of making a transformation up to rock-jazz, changing musical
spectra, so to speak, and abandoning vocals for good. Obviously, ideological, cultural,
intellectual, and even ethnic factors combine, in greater or lesser degree, to
decide who plays what and how. Yet we
have to envisage an age when, through a variety of changes, song writing no
longer prevails and only pure music exists - a synthesizer-based supermusic that truly accords with the utmost theocratic
subjectivity. Only then would idealism
be in full-flower.
181. Suggestion of an antithetical equivalence
between rock music and early paintings, or paintings encased in a large,
quasi-sculptural frame, with transitional implications between sculpture-proper
and subsequent free-hung paintings. So
that just as rock music, as described above, suggests a transitional reality
between literature-proper and pitch-biased supermusic,
a transitional reality is likewise suggested by such 'sculptural paintings',
albeit on vastly different terms.
182. In comparison to truly idealistic musicians,
sculptors are really materialistic fools.
It is difficult to conceive of a man of true spiritual insight and
intelligence becoming a sculptor, particularly in this day and age. Even art is somewhat suspect ... except when
conceived on the highest post-painterly terms - terms embracing light art and
holography.
183. If beauty is the
traditional naturalistic concern of art, then ugly paintings, or those that
distort natural phenomena, have to be regarded as a type of anti-art, and
therefore as false and degenerate.
However, this is not true of abstract art which, at its highest level,
tends to intimate of light art and thus to reflect a transvaluation
of values ... from beauty to truth, appearances to essences, becoming in the
process a kind of superart. Such 'art' is doubtless spurious when
considered from a strictly aesthetic viewpoint, but at least it signifies an
attempt to come to terms with spirit, as germane to an age of music. It is an art more musical than literary or
painterly, with, at times, a strong suggestion of musical notation ... as in Mondrian's Broadway Boogie-Woogie
and some of the works of Kandinsky, Miro, Klee, Bomberg,
et al.
184. One should distinguish between attenuated
realism or naturalism and ... abstraction.
For while some of the art in the former category may
appear abstract, it is really tail-ending the epoch of aesthetic objectivity as
a manifestation of bourgeois decadence, rather than intimating of
post-aesthetic subjectivity. This
is certainly true of Turner, particularly of his late-period
quasi-Impressionist canvases, and it is even truer of Impressionists such as
Monet, Pissarro, and Sisley,
whose works, while still objective, seem to dissolve representational
appearances in a nebulous haze of attenuated naturalism. Indeed, so hazy are the most radical examples
of their works ... that it as though an extremely myopic person had dispensed
with spectacles and painted his surrounding environment. But one thing is clear; the Impressionists
were the end of something old rather than the beginning of something new!
185. Interesting how relatively antithetical
movements in art tend to alternate between contrasting styles ... as the
following diagram (see below) attempts to demonstrate:-
A CLASSICISM NATURALISM IMPRESSIONISM
B. ROMANTICISM REALISM EXPRESSIONISM
A. CUBISM ABSTRACT
IMPRESSIONISM
B. SURREALISM ABSTRACT
EXPRESSIONISM
A. NEO-PLASTICISM MINIMALISM OP ART
B. MODERN REALISM TACHISM PHOTO-REALISM
Observe the
progression within the top spectrum (A) from Classicism and Impressionism to
Abstract Impressionism and Minimalism on the one hand, and from Naturalism and
Cubism to Neo-Plasticism and Op Art on the other,
while within the bottom spectrum (B) a parallel progression from Romanticism
and Expressionism to Abstract Expressionism and Tachism
alternates with a progression from Realism and Surrealism to Modern Realism and
Photo-Realism. Thus, in each case, a
more radical antithesis is followed by a relatively moderate one, which in turn
gives place to a still more radical antithesis ... before a new relatively
moderate antithesis takes its place, only to be eclipsed by an even more
radical antithesis ... and so on, with God/Devil - world - God/Devil - world
implications respectively. Thus while
Classicism and Romanticism suggest a God/Devil distinction (albeit within a
circumscribed, because painterly, context), the following antithesis between
Naturalism and Realism seems comparatively worldly, i.e. less radically
antithetical, whereas the Impressionist/Expressionist dichotomy, in being more
extreme, brings us back to a painterly God/Devil distinction. Note, too, how Realism, Surrealism, Modern
Realism, and Photo-Realism constitute an evolutionary progression along the
bottom spectrum within the more moderate context of worldly antitheses,
Surrealism being to Realism what Cubism is to Naturalism, whereas Photo-Realism
brings greater technical exactitude to bear on its subject-matter - usually
facial portraits - than Modern Realism, thereby bringing Realism to a head (in
more than one sense!). Likewise, the
divinely-biased progression from Classicism and Impressionism to Abstract
Impressionism and Minimalism is cumulative in character, as is the parallel
diabolically-biased progression from Romanticism and Expressionism to Abstract
Expressionism and Tachism. In the first case,
idealism; in the second case, materialism. Other movements, such as Dada, Futurism,
Symbolism, and Kinetics, could of course be slotted into one or other of our
two spectra of art evolution, but they tend to be adjuncts of those already
listed above - Dada/Surrealism, Futurism/Cubism, Symbolism/ Impressionism,
Kinetics/Op Art - and I have accordingly dispensed with them in the interests
of a simpler, more straightforward overall progression.
186. Sense in which meditation is equivalent to
abstract art, in that it pertains to the supernaturalistic
end of a naturalistic spectrum in which prayer, comparable to representational
subject-matter, has been transcended ... in the interests of a psychic
void. Thus meditation is essentially a
petty-bourgeois ideal which, like abstract art, falls short of a true, and
hence proletarian, transcendentalism - the transcendentalism in question being
LSD tripping, which has its 'art' equivalence in the higher, more conceptual
kind of light art, both of which are truly 'turned-on' in comparison with
meditation and abstract art. Doubtless a
long-term supermeditation can and will arise, but it
will be equivalent to laser art and thus altogether freer and higher than the
kind of meditation that currently prevails among, for the most part,
petty-bourgeois avant-gardists.
187. Light - motion - heat; divine, worldly, and
diabolic distinctions, whether on the alpha-stemming objective planes or, with
more relevance to the present and future, on the omega-aspiring subjective
planes, not excepting intermediate, or atomic, planes. Light is of the mind, motion of the body, and
heat of the brain. There is subconscious
light, which is Father-stemming, and superconscious
light, which intimates of the Holy Spirit, while conscious light stands as a
sort of Christ-like compromise somewhere in between. There is old-brain heat, which is
Satan-stemming, and new-brain heat, which connotes with the Antichrist, as well
as mid-brain heat, that Antivirginal compromise
coming in-between. And, of course, there
is body motion, which is a kind of cross between heat and light, and
accordingly stands as a worldly equivalent, whether in terms of ancient
pain-biased worldliness or of contemporary pleasure-biased worldliness, war or
sport.
188. We spend our lives between light and heat, not
just in the bodily sense of motion but also in terms of daylight and fire or,
with regard to my own experience, electric light and electric fire - the former
on a higher level of radiation than the latter, a kind of divine/diabolic
distinction which typifies modern life.
Strictly speaking, the sun is a source of heat rather than light,
although the light we obtain from it is sufficient to illuminate our days. But in the winter, when its heat is reduced
by dint of greater distance, we are more apt to regard it as a source of
light. Obviously, light emits heat just
as heat emits light, but the sun is so intensely hot that the light emitted by
it suffices, as daylight, to illuminate that part of the world turned towards
it any given time. Ironically, stars
glimpsed at night do not provide sunlight, and yet we perceive light in their
twinkling which morally sets them apart from the sun by suggesting pure
light. Thus we obtain a connotation of
primitive divinity from them, even though their light fails to reach us or,
perhaps, because of this. Certainly, we
receive no light from the central star of the Galaxy, which is too far away and
obscured by too many intervening stars to be of much use to us in that respect,
although, as the Creator-equivalent star, it ought primarily to be regarded as
a source of light rather than of heat ... in contrast to the sun, and thus
stand to the latter in the manner of subconscious to old brain, primeval light
to primeval heat.... Which consideration tempts one to ascribe the greater part
of daylight to the central star of the Galaxy, as opposed to the sun, even
though there is no justification for such an ascription in concrete experience,
thereby confining it to the realm of theological subjectivity. And yet, this fact of light coming from the
sun, almost as a by-product of solar activity, in large degree explains why the
Church was not, and never could be, entirely independent of the Monarchic State
but had to co-exist with it, an institution within an institution whose
spiritual authority was to some extent a by-product of the State's secular
authority, its light indebted to the sun rather than to the central star of the
Galaxy, and therefore shining in and through the Virgin Mary instead of the
Father, with correlative subordinate and dependent status, especially in those
countries with an inveterate monarchic tradition, though, to a certain extent,
elsewhere too. Doubtless the attempts by
mystic elites to transcend the false, dreamy light of the Virgin and achieve a
psychic approximation to the Father or, rather, His divine Son, conceived in
infantile terms, met with only very occasional and partial success, given the
actual state-of-affairs, and we may ascribe to natural visionary experience of
an hallucinatory order the quality of a more genuinely divine light,
commensurate with the upper reaches of the subconscious, and therefore relative
to an alpha-stemming spirituality. Such
inner light would, however, pale to insignificance in comparison with the
transcendently-biased, LSD-inspired light of the superconscious,
and since the superconscious derives its authority
and justification from an omega-oriented transcendentalism, so the
institutional embodiment of superconscious religion,
namely the Centre, would be independent of the Republican State and, in its
political manifestation, entitled to arrogate from the State such bureaucratic,
political, and economic responsibilities as were formerly the State's duty, so
as to set up the politico-religious framework whereby the political side of
such a framework withers in proportion to the expansion of its religious side,
the inevitable consequence being, at some future millennial point in time, the
totally absolutist Centre and transcendently-oriented spiritual purism of a
full-blown 'Kingdom of Heaven' on earth, preparatory to its ultimate
realization in the heavenly Beyond ... of universal space. Thus no co-existence of new-brain State with superconscious Centre, but the incorporation into and
subordination of bureaucratic obligations to the Centre in the name of
Messianic transcendentalism, with Social Transcendentalist implications
thereafter. In such fashion, the lower,
artificial heat of the State will be redeemed in and transmuted by the higher,
supernatural light of the Centre, as the superconscious
achieves its ascendancy over the new brain ... to usher in the era of true spiritual
salvation.
189. Just as there is heat-light, which is the
appearance of heat, whether as natural fire or electric fire, so there is
light-heat, which is the essence of light, whether natural or artificial. In psychic terms, the heat-light of the old
brain manifests itself in fantasy or natural visions, whereas the heat-light of
the new brain takes the form of artificially-induced visionary experience. Conversely, the light-heat of the
subconscious manifests itself in negative feelings, particularly of sadness,
whereas the light-heat of the superconscious takes
the form of positive feelings, especially of joy, which is equivalent to
spiritual love. No divine consciousness
without feelings and, conversely, no feelings without consciousness!
190. A distinction should not only be drawn between
subconscious, conscious, and superconscious ... on
the tripartite basis of Father, Son, and Holy Ghost, but also between these and
what Jung calls the personal unconscious and the collective unconscious, which correspond
to heat-light in both the old and the new brains respectively, and may
therefore be theologically equated with the Virgin Mary and the Second Coming -
the former chiefly manifesting on the plane of fantasy and the latter chiefly
on that of artificially-induced visionary experience. Thus the psyche is approximately divisible as
follows:-
SUBCONSCIOUS CONSCIOUS SUPERCONSCIOUS
(Father) (Son) (Holy Ghost)
* * *
* * * *
* *
* *
* *
* *
* *
* *
* *
* *
* *
* *
* *
PERSONAL UNCONSCIOUS COLLECTIVE UNCONSCIOUS
(Virgin Mary) (Second Coming)
with
evolutionary zigzagging implications as we progress, over the generations, from
mind to mind or, which amounts to the same, light to light, whether on the
primary levels of mind or, as in the cases of both the personal and the
collective unconscious, on what could be termed its secondary levels, which are
less transcendent since more directly connected with the brain. Such secondary levels will tend to
predominate in those historical periods in between the primary levels of mind
and their religious correlations, as during that period between the
subconscious and the conscious, which finds its religious correlation in
paganism and Christianity, when the personal unconscious is uppermost and, more
relevantly to ourselves, that period between the conscious and the superconscious, which has its religious correlation in
Christianity and Transcendentalism, when the collective unconscious is
pre-eminent. These facts tempt one to
equate the personal unconscious and the collective unconscious with 'Dark
Ages', although their respective realizations are really more symptomatic of
religion in a Dark Age than with such an age itself, which,
by contrast, finds its psychic analogue in heat, as directly related to both
the old and the new brains and their political correlations with
barbarism. Certainly we cannot progress
from one primary level of religion to another without these secondary levels
coming in-between, which keep the torch of light shining no matter how dark the
ensuing barbarism ... in the realm of political upheaval.
191. A distinction ought therefore to be drawn
between what may be termed the impure subconscious and the pure subconscious on
the one hand, and between the impure superconscious
and the pure superconscious on the other, with
dreaming and tripping implications respectively - the former corresponding to
the personal unconscious, albeit on its lowest level, and the latter to the
collective, or impersonal, unconscious, though on its highest level. By contrast, the pure subconscious would be
that state of unconsciousness beneath dreams, as applicable to dreamless sleep,
whereas the pure superconscious would be that state
of superconsciousness above trips, as applicable to
the most exalted meditative clarity ... when pure spirit is realized as the
highest level of awareness and ultimate destiny of psychic evolution - a
totally psychic absorption in the maximum spiritual essence. Consequently an
antithetical equivalent of the pure subconscious. Now, in terms of such antitheses, we may
accord similar standings to dreaming and film-viewing, fantasy and video, not
to mention static naturally-induced visionary experience and
artificially-induced visionary experience, so that a pattern of psychic
evolution arises with dreams and films, fantasies and videos, and visions and
trips in identical positions on their respective psychic spectra ... between
the absolutes of the pure subconscious and the pure superconscious. Certainly there is an antithetical
equivalence between dreams and films, with the former natural and the latter
artificial, the former appertaining to the impure subconscious internally, and
the latter to the impure superconscious externally,
each of which are beyond the conscious control of the viewer - active,
collective modes of visionary experience.
Likewise a similar antithesis can be construed as existing between
fantasy and video, given the more personal nature of each mode of visionary
experience, the former a step-up from dreams and the latter a step-up from
films and/or television, the making of videos equivalent, in modern artificial
terms, to fantasizing, fantasizing artificially, so to speak, with the option
of dwelling upon a particular subject or context until it has been sufficiently
explored and has delivered up all or most of its creative possibilities - for
better or worse. Above fantasies, however,
we may posit natural visions, which, by contrast, appear external to the impure
subconscious ... as though imposed upon the psyche from without, and it seems
reasonable to regard LSD trips as constituting an antithetical equivalent of
such visions by dint of the static and almost transcendent nature of
artificially-induced visionary experience, which pertains to the impure superconscious internally ... in contrast not only to
natural visionary experience - rare as that is in this day and age - but to
film- and video-viewing as well. Thus we
can accord it a higher moral status than attaches to either of the other modes
of artificial visionary experience - one more on the level of light than of
heat, and therefore specifically relative to the Second Coming rather than to
the Antichrist. And yet film-viewing,
whether on television or elsewhere, is a mode of
transcendent visionary experience ... outside and above the conscious self, a
sort of artificial psychic activity which renders the conscious psyche passive
and receptive, and is accordingly superior to that psyche or, as I should say,
level of psychic behaviour, just as dreams signify a superior, more evolved
psychic phenomenon than the sleepy sensuality of the pure subconscious. In viewing films our personal egos are
eclipsed and transcended, as we enter a collective realm of visionary
experience relative to the lowest level of the superconscious. It is a mode of salvation. Now if higher, purer and more truly divine
levels of psychic salvation are to be achieved in the course of time, then it
is just as well to have passed through the lower levels first, no matter how
nominally. Doubtless the vision-prone
mystics of the past would fail to have experienced their natural visions, had
they not also been capable of dreaming.
However, for the modern man, watching television is a kind of dreaming
or, rather, an antithetical equivalent of dreaming, a new-brain as opposed to
an old-brain phenomenon, and if he is not fully awake while doing so, at least
he is far from asleep!
192. Concerning the subject of consciousness, we may
hold that it is primarily and inherently memory, that is to say, a capacity to
know and fix everything it is brought into contact with via the senses,
particularly the eyes. We should,
however, distinguish between recollective memory,
which is the form memory usually takes, as when we are conscious of striving to
remember or recall something ... be it a face, date, name, number, place, or
whatever, and collective memory, which is rather more unconscious or immediate,
and to the degree that we take it so much for granted as to forget its
existence - not altogether surprisingly, in that it is the essence of
consciousness. Thus when, for example, I
sit down at my table to write, I know, without needing to reflect upon it, what a table
is, where it is, what I use it
for, and that it is my table. All of this is subliminal knowledge, which is
nothing less than the essence of consciousness as memory. Sometime ago I learnt about tables, both
generally and in particular, and they are now a part of my consciousness. I learnt about words, especially English
words, and they too are etched in my memory ... as conceptual consciousness,
which stands to perceptual consciousness as heat to light. Were I to forget my name, I would have cause
to suppose that I had 'gone mad' or 'lost my mind', and, certainly, any
experience which causes one to lose consciousness of who or where one is or
with what one is dealing will indicate that one has either fallen beneath
consciousness to a deeply subconscious level or, alternatively, risen above it
to a highly superconscious level, neither of which
modes of psychic experience are connected with consciousness. For consciousness, whether perceptual or
conceptual, outer or inner, is of the world, a worldly level of psychic
experience whose essence is memory, which is a kind of combination of will and
idea, whereas the deeper subconscious is pure will and the higher superconscious pure idea, the former excluding the
possibility of idea, or representation, and the latter the possibility of will
- Hell and Heaven beneath and above the world, which, as Schopenhauer correctly
maintained, is a combination of will and idea, or perceptual and conceptual
modes of consciousness.
193. Corresponding, as it does, to the world, we may
hold that consciousness is akin to a psychic globe which, through the agency of
conscious will, can be swivelled around until the specific content being sought
is brought into recollective focus and accordingly
becomes uppermost in our consciousness.
On this globe, akin to a map of the world, all dates, names, words,
faces, numbers, etc., have their place, some of which are further away from the
near-point of consciousness than others at any given time, but all or most of
which are accessible to conscious attention through application of the will, so
that they often change places ... depending on what is uppermost in our minds
at the time. To extend the metaphor, we
may hold that perceptual consciousness corresponds to the mapped outlines of
the various countries on this globe, while conceptual consciousness corresponds
to the names of the towns, cities, countries, states, etc., to be found on
it. Thus there exists a kind of
symbiosis between them, which makes for the totality of consciousness, both
collective and recollective. Either side of this consciousness, however,
we find the capacity for two very different globes that, as pure will and pure
idea (representation), will exist to a greater or lesser extent depending on
the degree of psychic evolution of the individual at any given epoch in
time. One may argue that in a primitive
or pagan age the subconscious globe will be predominant over the conscious one,
whereas in an advanced or transcendental age the superconscious
globe will predominate over consciousness, and to such an extent, at its
furthermost point of development, as to totally eclipse normal consciousness,
making for a state of mind akin to Heaven.
Obviously we are talking here about different levels and types of
civilization in relation to these psychic distinctions, be it the hellish
civilization of the subconscious, the worldly civilization of the conscious,
or, indeed, the heavenly civilization of the superconscious,
with will - memory - idea distinctions respectively ... in a gradual
progression from the perceptual to the conceptual, from appearance to essence,
objectivity to subjectivity, the centrifugal to the centripetal, via dualistic
compromises coming in-between. Horses, carriages/cars,
and motorbikes would not be an inappropriate parallel to these three types of
civilization or stages of psychic evolution.
There are dozens of others.
194. The tripartite division of the chart below into light (L) - heat (H) -
motion (M) equivalents, with feelings on the top spectrum, emotions on the
middle spectrum, and sensations on the bottom spectrum, may be equated with
spirit, soul, and flesh or, which amounts to the same thing, God, Devil, and
world:-
L. FATHER SON HOLY GHOST
Illusion Feelings Truth
Sadness Happiness
SUBCONSCIOUS CONSCIOUS SUPERCONSCIOUS
H. SATAN ANTI-VIRGIN ANTICHRIST
Ugliness Emotions Beauty
Hate Love
OLD BRAIN MID-BRAIN NEW BRAIN
M. OLD WORLD MID-WORLD NEW WORLD
Evil Sensations Good
Pain Pleasure
OLD BODY MID-BODY NEW BODY
Thus we can
speak of a spirit spectrum in relation to light, a soul spectrum in relation to
heat, and a flesh spectrum in relation to motion. Hitherto I have distinguished between soul
and spirit in terms of a proton/electron evolutionary divide, with everything
on the proton side, whether biased towards particles or wavicles,
equivalent to soul and, conversely, everything on the electron side, whether
biased towards particles or wavicles, equivalent to
spirit, so that there would have been distinctions, for instance, between 'good
soul' and 'good spirit' on the one hand, i.e. the Father and the Holy Ghost, as
between 'bad soul' and 'bad spirit' on the other, i.e. Satan and the
Antichrist. Now, however, I am obliged,
by the apparent logic of my chart, to take a longitudinal rather than a
latitudinal view, so to speak, of soul/spirit distinctions, in consequence of
which we will be distinguishing rather more between 'bad spirit' in terms of
the Father and 'good spirit' in terms of the Holy Ghost, as well as between
'bad soul' in terms of the Devil (Satan) and 'good soul' in terms of the
Antichrist, with sadness/happiness distinctions in the first, or light
spectrum, and hate/love distinctions in the second, or heat, spectrum, as
between subconscious and superconscious on the one
hand, and old brain and new brain on the other hand. As also indicated in the above chart, I have
further distinguished quantitative attributes from qualitative ones, which
gives us an illusion/truth dichotomy in relation to the divine, or light,
spectrum, but an ugliness/beauty dichotomy in relation to the diabolic, or
heat, spectrum. One could describe the
quantitative attribute as apparent, and the qualitative attribute, by
contrast, as essential - which applies no less to the distinction
already touched upon in relation to consciousness, as between the perceptual
and the conceptual. Clearly, if the
light spectrum is metaphysical, then the heat spectrum is aesthetic, as
relative to the emotions. However, when
we come to the third spectrum we are talking of sensations, whether in terms of
the extremely negative or of the extremely positive, pain or pleasure, and
while these constitute the twin qualitative poles of the flesh, their quantitative
counterparts will be evil and good, thus justifying one in conceiving of the
motion spectrum as ethical, evil being not so much an attribute of the Devil as
of the world ... particularly in its primitive, or natural, phase, and
primarily having to do with pain (as Schopenhauer rightly contended). But an age which is post-worldly, and hence
post-bodily, can only be 'beyond good and evil', and accordingly disposed to
the head, whether in terms of new-brain love or of superconscious
joy, beauty or truth, depending on the nature of the individual and, no less
importantly, the type of society in which he lives. Clearly, communist societies are more
concerned with love of one's fellow (proletarian) man than with the transcendental
pursuit of joy through adherence to spiritual truth. My own ideal type of society would place the
emphasis on the latter ideal, thereby indicating allegiance to the Divine
rather than to the Diabolic. Worldly
post-worldly societies like
195. Sense in which Jung was
a divine psychologist, Adler a diabolic psychologist, and Freud a worldly
psychologist.
Adaptation neurosis, self-assertion neurosis, sexual neurosis: light,
heat, and motion. Or,
alternatively, spirit, soul, and flesh.
In the case of the first type of neurosis, we are dealing with a failure
to 'be oneself', whether through force of
circumstances or wilful deviation, and its corollary of an attempted adaptation
to contexts which are inherently alien to one's essential self. In the case of the second type of neurosis,
however, we are in the realm of thwarted ambition, of a check on the will to
power, a curb on self-assertion which, if too persistent and stringent, can
lead to a mental crisis of the Adlerian variety. Yet just as one must be a person who is
inherently disposed to 'being himself' or 'being one with his self' to run the
risk of succumbing, in the event of that disposition being thwarted, to the
Jungian neurosis, so one has to be a person inherently given to self-assertion
and the will to power over others ... to risk succumbing, through failure in
this endeavour, to the Adlerian neurosis, which I
have characterized as diabolic. However,
in the case of the third type of neurosis, which has to do with sexual
repression, with fantasy-wishes unfulfilled or unrealizable ... usually because
they are of a character that conventional morality places under taboo, we are
brought from the realm of the head to that of the body, and it follows no less
than in the above two cases that the kind of person who risks succumbing to
this worldly or sexual neurosis must possess a strong sexual drive to begin
with, must be primarily a sexual being rather than either a spiritual or a
soulful one, so that failure to achieve his objectives or enact his fantasies
may bring on the type of neurosis in question.
Thus in distinguishing, as Jung does, between these three basic types of
neurosis, one is effectively distinguishing between three basic types of
person, as regarding minds, brains, and bodies.
Of course, no-one is ever entirely one thing or another; even the
greatest mind has a body, just as the least spiritual of persons has a
mind. But to the extent that people are
roughly divisible into these three categories, we are permitted to generalize
on the basis that a 'mind person' will be more likely to succumb to an
adaptation neurosis than to either of the other types, assuming he fails to 'be
himself', whereas a 'brain person' will be more likely to succumb to a
self-assertion neurosis in the event of being systematically thwarted in his
power drives, and a 'body person' may risk a sexual neurosis if denied
fulfilment of his basic sexual urges, whether or not they are rooted in
fantasy. Consequently we cannot ascribe
an identical neurosis predilection to everyone, but must distinguish between
what may be termed elite neuroses, or those of the head, whether mind or brain,
and popular neuroses, as principally affecting Les hommes moyen sensuels,
or the broad physically-inclined masses.
Hence Jung and Adler may be described as 'head' psychologists, Freud, by
contrast, as a 'body' psychologist - a tripartite distinction between God,
Devil, and world. Of the three, the most
truly psychological, or psyche-logical, was Jung.
196. Latin light, Slavic
heat, and Teutonic motion - divine, diabolic, and worldly distinctions as
affecting and reflecting race.
In Western civilization, the alpha-stemming head of Roman
Catholicism/Eastern Orthodoxy ... was superseded by the worldly body of
Protestantism, that predominantly Nordic form of Christianity which has since
been superseded - and should eventually be entirely eclipsed - by the
omega-aspiring head of Transcendental Socialism/Social Transcendentalism. From the subconscious and
the old brain to the body, and from the body to the new brain and the superconscious.
197. Natural light/open fires; gas light/gas fires;
electric light/electric fires; neon lighting/central heating. A light/heat evolutionary
progression from autocratic beginnings to theocratic endings via democratic and
socialist stages coming in-between.
An approximate religious/political parallel would, I believe, run as
follows: Catholicism/Royalism; Protestantism - High Toryism/ Liberalism - Liberal Democracy - Low Toryism - Nazism/Democratic Socialism - Marxian Socialism;
Fascism - Social Transcendentalism/Communism - Transcendental Socialism. Certainly ideological distinctions can be
inferred to exist between one type of electric-light bulb and another, and I
venture to suggest that whereas ordinary transparent electric-light bulbs are
approximately Low Tory, opaque and/or coloured ones will be comparatively
Nazi. Likewise an ideological
distinction can be drawn between twin-bar (relative) electric fires and single
bar (absolute) electric fires, with Democratic Socialist/Marxian Socialist
implications. As regards neon lighting and central heating, we are
distinguishing between Fascist single-tube arrangements and Social
Transcendentalist encased neon arrangements on the one hand, and between
Communist horizontally-biased central-heating arrangements and Transcendental
Socialist vertically-biased central-heating arrangements on the other hand, so
that parallels may be inferred with jazz and rock-jazz in the case of light,
but with rock and jazz-rock in the case of heat or, alternatively, with
streamlined scooters and plain scooters in the one case, but plain motorbikes
and streamlined motorbikes in the other case.
Probably fan heaters come in between the light/heat extremes as a sort
of superworldly parallel to motion, and I venture to
ascribe them an Ecological status commensurate with a middle-ground
supernaturalism.
198. In generalizing the
arts into light, heat, and motion distinctions, it is tempting to ascribe to
art (painting) a light equivalence, to music a heat equivalence, and to
literature a motion equivalence, so that the first may be equated with spirit,
the second with soul, and the third with matter or, in terms of man, the flesh. Art does seem to be evolving towards light,
striving upwards ... as the progression from painting to light art attests,
whereas music, although capable of evolutionary refinement, suggests a
connection with heat by dint of its soulful attributes. On the other hand, literature would seem to
be connected with social and, in particular these days, sexual motion, and thus
to have distinctly worldly overtones ... as befits a story or extended
narrative of social experience. And yet
we can divide literature into three basic categories, viz. philosophy, poetry,
and fiction, and it is no less tempting to ascribe to philosophy a light
equivalence and to poetry a heat equivalence, so that the one accords with art
and the other with music - spirit and soul respectively, with conceptual and
perceptual, essential and apparent distinctions. Truly, it is philosophy that is abstract and
idealistic, a metaphysical reflection on the life of the spirit and its quest,
through truth, for joy, whereas poetry, having romantic overtones, is rather
more concrete and naturalistic, concerned with the life of the soul and its
quest, through beauty, for love.
Clearly, beauty and truth are not identical, despite Keats' oft-quoted
assertion to the contrary, but as distinct as poetry and philosophy or, to
revert to theological language, the Devil and God. Where they are similar ... is in pertaining
rather more to the head than to the body, which, as already noted, finds its
chief spokesman in narrative literature, whether, as traditionally, in plays
or, more contemporaneously, in novels - that Protestant extrapolation from
(Catholic) plays and latter-day account of the life of the body and its quest,
through the good act, for the ultimate pleasure.
199. If a distinction between beauty and truth,
poetry and philosophy, accords with a diabolic/divine dichotomy, then we can
say that, in general, poets are diabolic and, by contrast, philosophers divine,
though only on the basis that genuinely poetic and philosophic works are being
produced in each case. The concept of
the 'poet maudit', as especially
applicable to Baudelaire, would therefore be true, in different degrees, of all
poets, and Milton's concept of Satan as the perfect manly beauty would hold merit
in our eyes as a testimony to the correlation between beauty and the diabolic,
and its concomitance of sexual love - at least in contemporary terms. For we cannot overlook the
traditional or primitive correlation between ugliness and the diabolic, with
its qualitative attribute of hate.
Irrespective of to which evolutionary level of the diabolic a poet
relates, or whether in fact both levels, as pertaining to the old and the new
brains respectively, don't play a more-or-less equal part, we can satisfy
ourselves as to the true nature of the poet and accept the fact that 'God's
spies' are more likely to be demonic than angelic - indeed, are compelled, by
the concrete nature of their trade, to align themselves with soul, whether for
better (love) or worse (hate). Thus an
historical pattern can be discerned in which the diabolic, as we define it, is
never very far away, whether in terms of Dante's Inferno, Milton's Paradise
Lost, Goethe's Faust, Baudelaire's Les Fleurs
du Mal, Rimbaud's Une Saison en Enfer, Eliot's The
Waste Land, Pound's Cantos, or Ginsberg's Howl. Not to mention several of the works of Villon, Byron, Shelley, Coleridge, Lautréamont,
Artaud, Thomas, Corso, Brecht, Lorca, Joyce, Wilde,
Graves, and Durrell.
By contrast, the philosophers, in their pursuit of truth, appear
disposed to the Divine, and thus to the Hegelian furtherance of spirit. Even the poetic philosophy of Nietzsche's Zarathustra is more a matter of divine truth than of
diabolic beauty. Neither can we equate
the typical philosopher's lifestyle with that of the typical poet, since
philosophers are not usually disposed to debauchery, drug addiction,
alcoholism, lechery, sodomy, gluttony, and other well-documented 'poetic
vices', but lead comparatively calm, sober, ascetic lives, as befitting the
pursuit of truth. They are the wise,
whereas poets are generally fools who suffer the consequences of their
folly. In fact, we should distinguish
between poetic chaff and philosophic wheat, and judge them accordingly,
dividing the Damned from the Saved, the slaves of love from the joyful
free. Thus we would see quite clearly
that while poets like Dylan Thomas and Robert Graves were decidedly of the
Damned, philosophers like John Cowper Powys and Bertrand Russell were just as
decidedly of the Saved, their books on happiness no less a testimony to
philosophic truth than the love poems of Thomas and Graves bear testimony to
poetic beauty.
200. Now what applies to poets and philosophers may well
apply to musicians and artists ... if we are to equate music with the Diabolic
and art with the Divine - in other words, with heat and light distinctions
respectively. Certainly the artist is,
as a rule, a less romantic creature than the musician, especially those for
whom 'music is the food of love', and we need not doubt that his vocation is
relatively ascetic, demanding a more austere and sober lifestyle ... as befits
such an abstract medium - a medium no less in harmony with philosophy than music
with poetry, particularly this century ... when song-writing is so ubiquitous
(not to say iniquitous). One would have
to think long and hard to come up with a pair of musicians who could be said to
rival Mondrian and Kandinsky,
let alone Ben Nicholson, in matters ascetic and abstract; for musicians are
rather more disposed to the soul than to the spirit, and consequently concerned
not so much with the pursuit of happiness through truth as with the pursuit of
love through beauty ... such as one finds in Strauss, Elgar,
Mahler, Rachmaninov, and the Romantics
generally. The Neo-Classical revolt
against emotional excesses was intended to switch the emphasis from the
qualitative to the quantitative, from love to beauty, and thus to further form
at the expense of content. Like all such
revolts it was symptomatic of bourgeois decadence and had to contend with
post-Romantic trends in the overall guise of a quasi-truthful and hence
pitch-biased avant-garde. For just as there is such a thing as philosophic poetry, so there
is abstract music, or music with a leaning towards truth, and here, if
anywhere, can be found musicians of a cast approximating to the modern artist. In terms of contrast between art and music,
however, it does seem that a qualitative emphasis in art calls forth or finds
itself juxtaposed with a quantitative emphasis in music, and vice versa,
so that the two disciplines are forever at loggerheads, with greater contrast
between the Divine and the Diabolic in consequence. One has only to consider the qualitative
emphasis on happiness to be found in fête champêtre
paintings of the eighteenth century, and contrast this with the formal beauty
of the music of the period, with its Mozartian
classicism, to see this point all too clearly.
Is there not a similar contrast between Romantic painting, with its
emphasis on factual truth, no matter how unpleasant, and Romantic music, the
strong emotional emphasis of which has particular regard to love? And what of the distinction between the
abstract happiness of, say, Neo-Plasticism and the
abstract beauty of the Neo-Classical tradition?
Certainly, the swing to abstract truth in Post-Painterly Abstraction is
paralleled by a Neo-Romantic outpouring of love and emotion which co-exists
with both avant-garde and Neo-Classical trends.
Could this Neo-Romanticism in music have its political analogue in
Liberal Democracy, I wonder? For if one
is to attach political parallels to musical styles, it could well be that
Romanticism is to music what Liberalism is to politics, whereas Neo-Classical
music finds its political parallel in Democratic Socialism, and the
avant-garde, by contrast, in Low Toryism and/or some
Far-Right equivalence, as befitting an idealistic bias. Such speculation, admittedly, somewhat
removes us from our original concern, but surely it is not without
substance? For if music is generally a
thing of the brain spectrum so to speak, then it will
have closer parallels with economics and politics than with religion, which, by
contrast, pertains to the mind spectrum, i.e. to light as opposed to heat. And the same could be argued of poetry, in
contrast to philosophy.
201. In addition to the above-mentioned musical
styles vis-à-vis political equivalents, I should like to add Neo-Baroque,
conceiving it as a Low Tory equivalence which may or may not fuse with and
blend into the avant-garde. In terms of
the totality of 'democratic' musical styles, one could therefore speak of High
Tory baroque, Whig classical, Liberal romantic, Democratic Socialist
neo-classical, Low Tory neo-baroque/avant-garde,
Liberal Democratic neo-romantic (not to be confused with late romantic, which
culminates in early twentieth-century composers like Berg, Schoenberg, Mahler,
Strauss, and Elgar), all of which would accord with a
parliamentary tradition. Electronic
avant-garde and Social-Realist orchestral music would not be so much democratic
as theocratic, and accordingly beyond even those kinds of music. Admittedly, I have been generalizing where
the moral or ideological standing of each of the above-mentioned categories of
creative endeavour is concerned, and would not wish anyone to get the
impression that I consider all poets diabolic and all philosophers divine or,
conversely, all painters divine and all musicians diabolic. But I do believe that when a particular
discipline, be it literary or painterly or musical, is being pursued on a basis
which is absolutely true to itself, and therefore not 'bovaryized'
or transmuted in any degree, whether up (if possible) or down (if possible), it
will adhere more closely to whichever of the spectra I regard as inherently
germane to it. Thus philosophy will
remain primarily a thing of the mind and poetry primarily a thing of the brain,
with the same applying to art and to music respectively, so that light/heat
distinctions can be inferred. Similarly,
literature will remain primarily a thing of the body, or flesh, as, to a large
extent, will sculpture, particularly when consciously celebrating motion.
202. Clearly, if we can divide the arts between
light, heat, and motion, there is no reason to suppose that the sciences are
not likewise divisible into three basic categories, with, say, cosmology in the
light category, chemistry in the heat category, and physics in the motion
category. Thus we could define cosmology
as mind science, chemistry as brain science, and physics as body science, with
divine, diabolic, and worldly distinctions respectively. Cosmology would correspond to philosophy and
art, chemistry to poetry and music, and physics to literature and
sculpture. Other sciences could be
divided on a similar tripartite basis.
203. Do we get light from the sun or from our
eyes? Do the planets and stars revolve
around one another through force and mass or because space is curved? Does heredity determine a person's
intelligence or can it be modified by education and nurture? Is beauty external to us or is it in the 'eye
of the beholder'? - One could ask other such questions and answer them in one
of three ways, depending on the type of person one is, not to mention the
historical epoch in which one lives. An
alpha-stemming autocratic type of person would answer each of the above
questions as follows: Yes, light comes from the sun. Yes, force and mass determine planetary
revolutions. Yes, heredity is the
determining factor where intelligence is concerned. Yes, beauty is external to us. And, objectively considered, he would be
correct! For, of course, light comes
from the sun, which gives us daylight, whereas between sunset and sunrise the
absence of the sun from our horizon causes night, which is a period of extended
darkness. And, of course, the
revolutions of the planets and stars are determined by force and mass, since
that corresponds to the inherently autocratic primitivity
of such basic phenomena. And, of course,
heredity determines intelligence, since it is transmitted through the genes and
is not a contingent acquisition. And, of
course, beauty is external to us, since a matter of harmonious form, and form
is ever apparent. However, in contrast
to the alpha-stemming person, an omega-aspiring theocratic person would, or
should, answer each of the above questions as follows: Light comes from our
eyes. Curved space is responsible for
planetary motions. Intelligence is a
matter of education and conditioning.
Beauty is in the eye of the beholder.
And, subjectively considered, he too would be correct! For such a person will put the emphasis on
the personal and internal rather than on the impersonal and external, and will
accordingly strive to bring everything under human control and render it
accountable to human wishes. In effect,
he will be speaking of a different light, a different space, a different
intelligence, and a different beauty than the autocratic type of person, as well
as speaking from a different brain - the new brain as opposed to the old brain,
which is inherently subjective. Being
more spiritual than his antithesis, he will project his inner light onto
external reality, as though its light came from him and was but a reflection of
his spirit, a phenomenon of his mind. Given his omega-oriented transcendentalism,
he will prefer to think transcendentally vis-à-vis planetary revolutions around
the sun, and thus uphold a closed-society view which accords with this orientation
in defiance of force/mass theories. And
since he is more partial to artificial evaluations than to naturalistic ones,
he will favour education and conditioning as an explanation of intelligence,
since inclined, in his new-brain bias, to identify intelligence with what he
has learnt or is in favour of learning ... through books, magazines,
television, radio, etc., rather than with what or how he thinks, how quickly or
effectively he responds to everyday challenges, what his natural aptitudes are,
and so on - all things which, in any case, have been largely eclipsed by
artificially-conditioned intelligence.
Similarly, he will prefer to regard himself as the arbiter of beauty;
for it must be acknowledged that a person with a new-brain bias will have a
different, more subjective and artificial sense of beauty than one whose bias
is towards the old brain, and that what the latter regards as beautiful may not
appear so to the former at all - indeed, may even appear ugly, in consequence
of which no identical criteria could be arrived at, there being no single type
of beauty. So if one man's meat is
another man's poison, we may believe that one man's beauty is another man's
ugliness, taking 'man' in a broader than individual sense. And yet if we are alluding here to two
radically different types of men, one alpha stemming and the other omega
aspiring, with possibly aquiline and retroussé facial
distinctions between them or their respective senses of beauty, it should not
be forgotten that there is another type of man, who comes in-between them and
reflects a compromise, in evolutionary terms, with each of the extreme
positions. Such a man, whom we shall
characterize as liberal and worldly, is compelled, by the atomic constitution
of his psyche, to take a dualistic view of life and accordingly strive to
reconcile contrasting viewpoints, so that, unlike each of the other types, he
will answer the above questions by asserting that both factors
play an approximately equal part. Yes,
light comes from both the sun and our
eyes. Yes, planetary revolutions around
the sun are determined by both Newtonian force/mass and Einsteinian curved space.
Yes, education can increase intelligence, though
fundamentally it is conditioned by hereditary factors. And finally: Yes, beauty is both subjective and
objective. Balanced between the old and
the new brains in mid-brain compromise, such a democratic type of man can
reasonably attribute equal importance to both sides of each of the
aforementioned questions because, to a greater or lesser extent, he is exposed
to contrasting positions, is in effect speaking of two kinds of light, two
kinds of cosmos, two kinds of intelligence, and two kinds of beauty, though he
would probably be the last person to accept or, indeed, realize the fact!
204. So what can we construe from the above that
will be of benefit to the future? Such a
question can only be answered in one way, and it must be to the effect that
both the autocratic and democratic points-of-view will be entirely eclipsed by
the theocratic point-of-view, as omega-aspiring closed societies supersede all
open societies, and subjectivity accordingly becomes the sole criterion, with
particular reference to the new brain and related phenomena. Evolution will continue towards the ultimate
subjectivity of the omega absolute, and anything opposed to it be consigned to
the rubbish heap of history. The days of
objectivity are already effectively numbered.
Their official dethronement has yet to come!
205. There are what might be called shadow
antitheses and qualities to the principal light, heat, and motion qualities
already discussed, viz. sadness/happiness, hate/love,
and pain/pleasure. These antitheses are:
doubt/faith in the case of light, fear/hope in the case of heat, and compassion/envy
in the case of motion. Doubt is never
very far from sadness, both in terms of self-doubt and the doubt about one that
someone else may feel in the presence of one's sadness, as though it were
something to be held against one, and, conversely, faith is never very far
removed from the expression of happiness, whether that faith be one's own or
someone else's in regard to oneself.
Similarly, fear is ever closer to hate, particularly from the viewpoint
of anyone who is the recipient or cause of an outburst of anger in someone
else, and, conversely, hope is the emotion most often engendered by the
expression of love, as between two lovers, though also in the wider sense of
having one's confidence in life or a particular undertaking rekindled in consequence
of a general expression of love towards one by some other person, especially
when that person is held in deep respect or high regard by dint of the
authority he/she represents. Likewise,
compassion is the most appropriate emotion at the sight of someone else's pain,
the more severe the pain and the less seemingly justified its existence ... the
greater the compassion, which can also be experienced with regard to oneself,
providing the pain is not too great, while, conversely, the sight of pleasure being
experienced by another person can bring forth the less noble emotion of envy,
particularly if, as will usually be the case, one is unable to experience or is
excluded from experiencing any such pleasure oneself. Such shadow antitheses may also be termed
secondary feelings, and I like to think of the first pair, viz. doubt and
faith, in terms of light-heat; the second pair, viz. fear and hope, in terms of
heat-light; and the third pair, viz. compassion and envy, in terms of
motion-heat and motion-light respectively.
206. As a rule, one is a
philosopher, a poet, or a novelist rather than all three together. For writers, no less than people in general,
are roughly divisible into three categories, viz. those who are essentially
minds, for whom the mind predominates; those who are essentially brains, for
whom the brain predominates; and those - undoubtedly the majority - who are
essentially bodies, for whom the body predominates. In other words divine,
diabolic, and worldly types, corresponding to light, heat, and motion. Thus, for example, if one is centred in the
mind and accordingly an idealist, one is ever likely to be a philosopher even
when, as may occasionally happen, one turns one's hand to poetry or literature
and thereby makes a descent to either the brain or the body, as the case may
be. Doubtless, the result will be more
philosophical than either truly poetical or novelistic, as my own periodic
excursions into these lower realms of writing well attest - the result
sometimes more reminiscent of poetic philosophy and novelistic philosophy than
of philosophical poetry or literature!
However, what apples to the philosopher must surely apply to the poet
and novelist as well, so that the genuine poet, centred in brain naturalism,
will always remain largely a poet even when he abandons the poetic realm for
the realms of philosophy above or literature below, and accordingly writes in a
different genre, just as the genuine novelist, inherently bodily and realistic,
is more likely to write poetry or philosophy from a novelist's standpoint than
from the standpoints of either a poet or a philosopher - the outcome a kind of
literary philosophy or poetry in which the light/heat essences of the
respective genres are diluted by motion, and only a rather second- or
third-rate production, scarcely worthy of the names philosophy or poetry, is
the paradoxical result. For just as the
true idealist will remain an idealist even in the realms of naturalism and
realism, and the true naturalist a naturalist even in the realms of idealism
and realism, so the true realist must remain a realist even in the realms of
naturalism and idealism, poetry and philosophy, producing neither heat nor
light, but subverting and diluting each through motion. Such speculation aside, however, it remains
to be added that the truly true realist, naturalist, and idealist (not to
mention play-writing materialist) will never abandon his own discipline for
that of anyone else's. On the contrary,
he will remain constant to it!
207. Hitherto I have spoken in terms of distinctions
between light, heat, and motion, but the time has now come to add or, rather,
prefix force to the other three, and thereby bring them into line with the
materialist - naturalist - realist - idealist evolutionary spectrum I wrote
about earlier. Thus we can correlate
force with materialism, heat with naturalism, motion with realism, and light
with idealism:-
MATERIALISM NATURALISM REALISM IDEALISM
FORCE HEAT MOTION LIGHT
Clearly,
force precedes motion no less than heat precedes light in the overall
evolutionary progression of humanity from barbarous beginnings in power to a supercivilized culmination in truth. For power, or strength, is no less
correlative with force than beauty with heat, goodness with motion, and truth
with light. Indeed, just as we conceived
quantitative and qualitative attributes for each of the principal evolutionary
distinctions already referred to, so force can be accorded such attributes in
terms of strength on the one hand and pride on the other, with weakness and
humiliation the respective negative antitheses.
Thus the fourth, or force, spectrum should read as follows:-
WEAKNESS STRENGTH
HUMILIATION PRIDE
208. Strictly speaking, we can no more regard a
weakness/strength dichotomy as successive, in evolutionary terms, than any of
the other principal dichotomies already listed.
For it does not follow that weakness precedes strength or evil ...
goodness. On the contrary, just as a
materialistic epoch begins in idealism and gradually descends towards
materialism, while the succeeding naturalistic epoch begins in materialism and
gradually ascends towards idealism (as noted before), so the quantitative and
qualitative attributes of a materialistic epoch proceed in like-fashion from,
as it were, virtue to vice, which is to say from strength and pride (SP) to
weakness and humiliation (WH), while the quantitative and qualitative
attributes of the succeeding naturalistic epoch proceed upwards, so to speak,
from vice to virtue, which is to say from ugliness and hate (UH) to beauty and
love (BL), in line with a progression from the material to the ideal, Feudalism
to Catholicism. Conversely, the
quantitative and qualitative attributes of the ensuing realistic epoch recede,
so to speak, from virtuous beginnings in goodness and pleasure (GP) to a
vicious decadence in evil and pain (EP), while, in complete contrast, the
succeeding idealistic epoch in human evolution begins with illusion and woe
(IW) and proceeds, during the course of idealistic time, towards its
culmination in truth and joy (TJ), proceeds up towards the Holy Ghost from an Antichristic base.
Thus we have an overall evolutionary progression as follows:-
* * *
SP BL GP TJ
* * * *
* HEAT
* * LIGHT
*
* * * *
-----M----------N---------R----------I----
* *
* *
FORCE * *
MOTION * *
* * * *
WH UH EP IW
** **
with
materialistic force corresponding to proton particles, naturalistic heat to
proton wavicles, realistic motion to electron
particles, and, finally, idealistic light corresponding to electron wavicles - a progression from Kingdom to Church on the one
hand, and from State to Centre on the other.
Both Kingdom and State correspond to the body, albeit on different, i.e.
force/motion, terms; the former finding its bodily parallel in bone and muscle,
the latter in blood and flesh. Likewise,
both Church and Centre correspond to the head, if again on different, i.e.
heat/light, terms; the former finding its psychic parallel in the subconscious
and the latter in the superconscious. Naturalism and idealism over materialism and
realism, autocracy and democracy no less of the body than theocracy and
transcendentalism are of the head.
209. Although the past three centuries have been
dominated by the motion-body, the head is making a comeback, so to speak, in
the guise of light, and consequently the world is under siege from both divine
and divine-diabolic opponents, from light and light-heat, spirit and
spirit-soul, the latter of which I have defined as 'good soul', in contrast to
the 'bad (alpha-stemming) soul' of old-brain heat. Similarly, 'bad spirit' was defined in terms
of an alpha-stemming spirit commensurate with the subconscious, which we can
identify with heat-light, a kind of diabolic-divine equivalence that stands at
an antithetical (Roman Catholic) remove from 'good spirit', as germane to the
omega-oriented superconscious. It is precisely Social Transcendentalism's
duty to further the light of lights, the good light of pure spirit.
210. The distinction between old-brain heat and
subconscious light, 'bad soul' and 'bad spirit', was maintained within the
context of traditional non-worldly Christianity by slavic Eastern Orthodoxy on the one hand and by latin Roman Catholicism on the other, with natural and
supernatural implications respectively.
Such a distinction was of course superseded, and to a certain extent
eclipsed in the Germanic parts of
211. If the above-mentioned traditional distinction
can be characterized on the basis of a quantitative ugliness/illusion dichotomy
and a qualitative hate/woe dichotomy, then the future distinction would be best
characterized on the basis of a quantitative beauty/truth dichotomy and a
qualitative love/joy dichotomy, as befitting the respective natures of heat and
light. And yet, how can the above
heat-to-light sequence be reconciled with the heat/heat-light/light-heat/light
sequence already referred to? Surely
there is a contradiction involved ... as between two conflicting sets of logic
(the one latitudinal, as it were, and the other longitudinal)? And, to be sure, there is indeed! Yet it is unavoidable, because a more
comprehensive view demands such a relative approach to the fundamental
heat/light dichotomy in question. We can
no more settle exclusively for one or other of the logical modes ... than
accord each of them equal validity. Both
are correct or, more accurately, applicable, and yet not to the same
degree! Essentially, the
illusion-to-truth/woe-to-joy dichotomies are truer of the light spectrum than
of the heat one or later light-heat part of it, and, similarly, the
ugliness-to-beauty/hate-to-love dichotomies are truer of the heat spectrum than
of the light one or earlier heat-light part of it. Consequently, one may speak of primary and
secondary attributes respectively, and if beauty and love are more
characteristic of the heat spectrum in its 'good soul' phase than of the light
spectrum in its 'bad spirit' phase, then illusion and sadness are likewise more
characteristic of the light spectrum in its 'bad spirit' phase than of the heat
spectrum in its 'good soul' phase. Such
beauty and love as accrue to heat-light and such illusion and sadness as accrue
to light-heat are merely secondary attributes, distinctly subordinate to the primary
attributes in each case.
212. In an age of military
defence, the police will go onto the offensive.
A country defended by the army will be liberated by the police.
213. When things are reduced to the body, as they
tend to be in a democracy, it is only natural that equality between man and man
will be stressed at the expense of any inequality between God and man. For bodies are more amenable to equalitarian
assessment than heads or, rather, heads in relation to bodies, which, by
contrast, tend to defy it. It was not by
mere chance that heads rolled with the French Revolution, that true inception
of democratic 'headlessness', and doubtless such
old-brain heads deserved to roll if republican equalitarianism was properly to
emerge in deference to democratic criteria.
But while the body, with particular reference to the flesh, was entitled
to its epoch and worldly triumph, evolution does not stand still but continues
toward a new, higher epoch in which the head once again asserts an ascendancy
over the body, this time on new-brain/superconscious
terms, so that Antichristic/Messianic dictatorships
accordingly arise to lead the masses towards a theocratic future, a future in
which not the world but the Devil and God stake their respective claims to
global hegemony and, hence, ultimate control of mankind's destiny. Such dictatorships, issuing from the head,
necessarily imply a new inequality between, for example, man and God, as
between the democratic masses and the transcendental Second Coming, and consequently
require popular subordination and obedience to the dictatorial will, which,
certainly in the divine context, may be regarded as One with the Holy
Spirit. Hence from an alpha-stemming
inequality between God the Father and man to an omega-oriented inequality
between man and the Holy Ghost via a worldly equality between man and man - the
path of human evolution from the old brain to the new brain via the body. The resurrection of the head in terms
antithetical to its historical manifestation is commensurate with the
Resurrection as such, and, hence, with a return to divinely-inspired criteria.
214. God needs the Devil if the world is to be
successfully opposed. Only thus is the
Diabolic Omega justified ... from the viewpoint of the Divine Omega. Better the Devil than the world from God's
point of view; for God regards the Devil as a lesser manifestation of Himself,
heat rather than light, but still closer to Him than the world. After all, the body is quite distinct from
both. Whether the distinction is, as
traditionally, between old-brain naturalism and subconscious supernaturalism,
i.e. heat and heat-light, or, in contemporary terms, between new-brain idealism
and superconscious superidealism,
i.e. light-heat and light, the Diabolic and the Divine co-exist above and
beyond the force/motion world.
215. Strictly speaking, evolution is a journey from
heat to light, from protons to electrons via the force/motion world. We do not begin with light, despite
superficial appearances to the contrary, but end with it. Suns are primarily producers of heat, their
light tangential to their fiery essence.
Consequently light is subordinate to heat so long as alpha-stemming
criteria apply.
Only in the superconscious mind does light
gain the ascendancy over heat, and that because it is then a truly divine light
which shines internally in spiritual transcendence. Such heat as exists is largely a by-product
of this shining, subordinate to the principal essence of the superconscious.
Consequently we may speak of a progression from external heat to internal
light via heat-light and light-heat. Just as natural light depends on the proton-proton production of
heat through solar fission, so supernatural, or divine-diabolic, heat is
dependent on the electron-electron induction of light through mental cohesion,
i.e. contemplation. You cannot
have the one without the other, and the only way to improve the heat-feeling of
the mind is to cultivate more awareness, thereby ensuring that the feeling in
question be raised above the emotional level of the Diabolic to the truly
spiritual level of the Divine - a distinction, in other words, between love and
bliss.
216. Those that are truly of the head, whether in
terms of brain or mind, will always be opposed to democracy, that 'headless'
ideal of the worldly mass. Only through
heat and light is the world transcended.
217. In relation to Western civilization, it is
customary to speak of the Dark Age which preceded the flowering of the Catholic
Middle Ages, and such darkness would correspond with force-materialism in relation
to heat-naturalism and/or heat-light supernaturalism, i.e. with the bone-muscle
body in relation to the old brain/subconscious.
Yet the Catholic Middle Ages were superseded by
the Reformation and ensuing motion-realism of the Age of Democracy, which would
seem to correspond with a second Dark Age, when the body once more triumphed,
this time in the form of the flesh and its social corollary of democratic
equality. It is precisely against this
second darkness that the light-heat of Transcendental Socialism and the light
of Social Transcendentalism must struggle, if a return to the head is to be
globally effected and civilization duly resurrected on the more idealistic
terms of a new-brain/superconscious allegiance. Thus we can see that it is not heat or light
which makes for a Dark Age but the body, and that the second epoch of the body,
conceived in the blood/flesh terms of democratic relativity, constitutes a Dark
Age against which all men of the head must struggle if there is to be a New
Light, far superior to the old one. For
only in the True Light can humanity find redemption and enter the '
218. In the beginning was
the philosophical Word, and the philosophical Word was God.
219. Man symbolizes truth,
woman beauty, and children goodness. Surely a latin point-of-view in relation to man symbolizing
goodness, woman beauty, and children truth?
220. The more a man
cultivates truth, the less he can have to do with beauty - at least in its
external manifestation.
221. From a lesser inner
light with more heat to a greater inner light with less heat - from the
Antichrist to the Second Coming.
222. The Antichrist is the divine-diabolic
equivalent of light-heat which is primarily against the worldly Christ of
bodily darkness.
223. There is a sense in which, considered
traditionally, the Antichrist has more to do with Protestant worldliness
against the divine Catholic Christ than with latter-day Communist opposition to
the world. For it could also be claimed
that such opposition signifies, through the figure of Lenin, a crude
manifestation of the Second Coming, as relative to the Slavic East.
224. Of all true Christian
peoples, the Catholic Irish were the ones most tried and tested by centuries of
worldly oppression ... in the form of British imperialism. No other Christian people have had to endure such
persistent discrimination and denigration for their religious allegiance than
the Catholic Irish, and consequently it is only fair that they should be chosen
as the people most entitled, in the short term, to receive and further Social
Transcendentalist salvation, both as a reward for their loyalty to the truly
divine Christ and in acknowledgement of the fact that such a people, so
thoroughly put to the test for their beliefs, are well-qualified to champion
the new and ultimate level of divinity in the face of foreign opposition. They should make apt Crusaders for the Holy
Ghost!
225. Opera stands to ballet as plays to novels: an
art form celebrating force rather than motion, autocratic as opposed to
democratic in character, the root materialism from which worldly realism has
grown. Passionate declarations, violent
gestures, strong facial expressions - do not operas and plays share these
autocratic qualities in common? Such
bodily art forms could only be taboo from a transcendental point-of-view, which
would be above all force/motion equivalents, including the sculptural.
226. Books on art stand to art as novels to life - a
depiction and account of it from a bourgeois and generally realistic
point-of-view.
227. Symphonies and concertos approximate to the
head rather than to the body, and may be accorded a parallel status with
traditional poetry and philosophy respectively.
Chamber music, particularly with regard to small ensembles, and sonatas
are essentially earlier, more inceptive manifestations of the symphonic and
concerto traditions - necessarily more individualistic and correspondingly less
collective in character, as befitting an old-brain/subconscious bias. They have their latter-day antithetical equivalents
in rock and jazz, which, by contrast, pertain to a new-brain/superconscious bias.
228. A 'head', or brain and/or mind person, is to
'bodily' people often a 'nut', which is their rather disparaging way of
recognizing and acknowledging the fact that he differs from them, that is to
say, from being primarily and essentially bodily. 'Bodies' don't have too many mental problems
or idiosyncrasies, as a rule. They are
easily regimented and inherently docile.
229. Men would not desire power over one another so
much, if women had no power over them.
230. In England, the
hammerer walks proud. Work involving the
hammer is a brute celebration of force, an inherently materialistic and
autocratic mode of self-assertion. If it
pre-eminently pertains to the Kingdom, it would have few sympathizers in the
Centre! Strength and Truth are
incommensurate, like alpha and omega.
231. Those who say one thing and do another are
bourgeois hypocrites, acknowledging the Holy Ghost but rooted in the Father,
incapable of matching thought with action.
232. Goodness is no more
equivalent to truth than ... truth to beauty, or vice versa. Those who imagine the contrary are simply
worldly fools who take the good as the yardstick of all virtue, and project
their ethical bent onto everything else, so that truth can only be conceived in
terms of goodness, i.e. the good act. A
gross Protestant delusion!
233. Those that are 'beyond good and evil' aren't
necessarily creatures of truth. Many are
simply creatures of ugliness or beauty, the Diabolic as opposed to the Divine.
234. Capitalism leads to the pleasure millennium;
Socialism to the love millennium; Centrism to the joy millennium. Nordic, Slavic, and Celtic
distinctions approximately paralleling the world, Devil, and God, with
implications for goodness, beauty, and truth respectively. Pleasure currently 'rules the roost', but the
ultimate victor will be joy!
235. There is no market for philosophy, which is as
it should be. For how can the Divine
have a market? Only the body has a
market, and in literature its market is the novel, that quintessentially
popular genre. But when one writes on
the plane of mind, with regard to the pursuit of truth, one is twice removed
from the popular orbit, at a Platonic remove, so to speak, from the body and
its worldly concerns. Small wonder,
then, if philosophy cannot be guaranteed a mass audience when the great
majority of people are predominantly creatures of the body rather than of the
head! Even the poet will be unable, as a
rule, to achieve market sales, given the fact that he is predominantly a
creature of the brain. The world
continues to spin on its own novelistic axis while heat and light circle above,
like sun and stars, at soulful and spiritual removes from it. One day the philosophers and poets, though
especially the former, will have a wider hearing, but not before the world has
been overcome and the people transmuted upward ... towards the head. Yet that will not mean that philosophy has
become a market proposition. On the
contrary, the market mentality will have been consigned to the rubbish heap of
history, along with the world and its novels, and the uniquely divine
philosophy I have in mind will be available to the People through the State or,
rather, Centre - disseminated by the Centre for the People, in line with the
need for and transcendental justification of theocratic leadership, all
publishing having become public. For God
is only guaranteed a wide audience when, in the guise of the Second Coming, he
takes it upon himself to establish his 'Kingdom of Heaven' on earth and, in
doing so, sweeps away the world and all worldly obstacles, including private
publishing, to the realization of his divine will. There won't be a market in existence, but his
truth will nevertheless achieve a wider hearing.
236. State-subsidized literature, as in Russia, is a
step in the above-mentioned direction, a kind of Slavic approximation to and
equivalent of theocratic leadership.
Publishing has progressed from the sphere of the body (never
particularly relative to
237. State-subsidized poetry would most accord, in
my estimation, with a Socialist type of head society. Is it mere coincidence, I wonder, that the
best-known Russian writer in the West - namely Yevtoshenko
- happens to be a poet? No, I don't
think so. Russians make good poets, in a
manner of speaking.
238. Credit cards stand to money as cheques to gold bullion,
that is to say, as an idealistic extrapolation from and alternative to actual
currency. Gold, silver, and jewels are
rooted in and especially pertinent to autocratic materialism. Hard currency, whether in coins or notes, is
especially pertinent to democratic realism.
Cheques, by contrast, pertain to theocratic naturalism,
and credit cards to transcendental idealism.
Thus a distinction between two levels of the body, viz. materialistic
and realistic, and two levels of the head, viz. naturalistic and idealistic,
which, taken together, roughly correspond to Kingdom/State and Church/Centre
alternatives, with, in the first case, force/motion equivalents and, in the
second case, heat/light equivalents. Hence an evolutionary spectrum stretching from gold bullion and
cheques to currency and credit cards.
239. In an open society it follows that everything
will stem from the materialistic roots of value-exchange in gold, silver, gems,
etc., but in a divinely-biased closed society no such materialism would be
countenanced and, consequently, only credit cards or something analogous
(counters, vouchers) would apply. Even
currency, as we understand it, would cease to have any place, since too
pertinent to realism, and its democratic capitalist correlations, to be
relevant to an intensely idealistic society.
Once things systematically progress to the new-brain/superconscious
head, there can be no place for the body.
Coins and notes would be equally taboo.
240. In the strictest and
highest sense, God is truth, not beauty or goodness; joy, not love or
pleasure. Only an open-society type of
thinker like Simone Weil would equate all three attributes with the Divine, as
though God were a combination of truth, beauty, and goodness, like man, and
therefore embraced both the diabolic and the worldly in addition to what is
strictly divine! Naturally, it is not
uncharacteristic of people with a bias for the Beautiful to equate beauty with
the Divine. But such people, whether
motivated by cultural or ethnic factors or, indeed, a combination of both, are
simply projecting their own bias onto the Divine and unwittingly reducing God
to their own worldly or diabolic levels.
Such 'divinities' can only be adjudged false from a truly divine and,
hence, truthful standpoint. For God is
neither motion nor heat but light. Yet
to know that, one would have to be a bona fide idealist.
241. When there is neither force and motion nor heat
but only light - then the '
242. Only in the Centre, as advocated by the Social
Transcendentalist Messiah, can man know true salvation. All who are entitled to such a salvation must
come to the Centre if they wish to truly achieve it. Only Social Transcendentalism can give them
that option.
243. Clearly this is a work for some people/peoples
and not others, that the chosen people/peoples may have the opportunity of
heeding the call and achieving true salvation in and through Social
Transcendentalism, which is the resurrection of the spirit and the flesh - the
former in Transcendentalism and the latter in Socialism or, more correctly, the
redeemed and transmuted Socialism which is the 'social' aspect of Social
Transcendentalism, true enemy of Protestant Christianity and Capitalism.
244. The old spirit and
flesh must be defeated if the new spirit and flesh are to prevail, as they must
do if the Resurrection is to become more than just a pious hope of the faithful
millions, but an established fact, paving the way for ultimate salvation in
heavenly bliss. Yet the true fight will
not be easy for those who struggle against the world on behalf of God. And the true fight should not be confused
with the beautiful fight for love or the good fight for pleasure - those
diabolical and worldly alternatives which already exist but must ultimately be
eclipsed by the divine fight for joy.
The true fight is neither a matter of championing worldly individualism
nor diabolic collectivism, but, more importantly, of championing divine
transcendentalism, the joyful realization of which can only be properly
achieved by the individual in the collective, not by either individualism or
collectivism alone! Such
transcendentalism is the goal and raison d'être of the true fight,
and those who struggle on its behalf are One with the Holy Spirit and of the
Saved. Truly, they shall inherit the
earth!
