Op. 45
TOWARDS THE SUPERNOUMENON
Supernotational Philosophy
Copyright © 2013 John O'Loughlin
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CONTENTS
1. Aphs. 1–234
2. Appendix
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1. Just as, formerly, right-thinking people
opposed slavery and serfdom, so their latter-day counterparts should oppose
work. For work is no less evil in
relation to the contemporary world than slavery and serfdom were evils in
relation to the past. Work divides and
degrades people, sets up artificial barriers between them which are no less an
obstacle to universal harmony than the natural barriers of race and class which
formerly divided them and which, to a certain extent, still do so today. Where man was formerly divided by race and
class, he is now divided by profession.
Only when work is also consigned to the 'rubbish heap of history' will
man be truly free - free from division
and free for unity. Such unity, it need
hardly be said, can only be achieved through play, albeit play of the most
spiritual order - the order making for universal joy.
2. Decadence is to civilization what cancer is
to the flesh: a degeneration which must be eliminated by the scalpel of
revolutionary change.
3. It is only when and because men generally
symbolize goodness that they look-up to women, as to the Beautiful, from a
worldly point-of-view, propagating truth in the guise of children.
4. Why did Christ say: You must become as little
children in order to enter the
5. Better to suffer for Heaven than to seek
pleasure in the world.
6. To distinguish between small paving stones as
People's democratic and medium-to-large paving stones as bourgeois democratic,
with macadamized 'pavements' corresponding to a People's theocratic equivalent
by dint of their construction within the idealistic context of a wavicle
continuum. Thus, on the one hand, the
particle materialism of paving stones while, on the other hand, the wavicle
idealism of macadamized sidewalks, so-named after their Irish inventor,
MacAdam.
7. Stereo speakers as worldly in relation to
stereo headphones, whether of the larger particle-suggesting variety, more
suited to rock, or of the smaller wavicle-suggesting variety, better suited to
jazz. Conventional and micro, Communist
and Fascist equivalents beyond 'democratic' speakers, as especially suited to
classical and pop. Certainly, headphones
connote with the head in contrast to the body, with theocracy as opposed to
democracy, and can be distinguished, on the above-mentioned basis of type, as
brain from mind, particles from wavicles.
8. But if we ascribe Communist and Fascist
equivalents to stereo headphones, depending on their type, e.g. conventional or
micro, then it seems not unreasonable to ascribe an Ecological equivalence to
radio headphones, so that we regard them as ideologically situated in between
the alternative kinds of stereo headphones, much as trikes can be regarded as
being ideologically situated in between Communist motorbikes on the one hand
and Fascist scooters on the other ... in a uniquely middle-ground theocratic
position, as befitting Ecological equivalents in general. Certainly radio headphones are as distinct,
given their individual construction and purpose, from stereo headphones as
trikes from motorbikes or scooters, and while they may come in a variety of
shapes and sizes, it would seem that an Ecological equivalent is much the most
likely and plausible description. Thus
whether radio headphones are designed on a uniquely middle-ground basis or in
such a way as to suggest a leaning towards either of the flanking extremes, it
will suit our ideological purposes if we regard them in the aforementioned
light, as a kind of trike-like extrapolation from or extension beyond small
streamlined transistors with microlight headphones, which, by contrast, suggest
a radical Liberal Democratic equivalent.
9. Concerning stereo headphones, we should
distinguish, I believe, not only between Communist conventionals and Fascist
micros, but (to the extent that more radical ideological equivalents can be
derived from these) also between Transcendental Socialist and Social
Transcendentalist stereo headphones, and on the following basis: namely that
while Communist conventionals will be of a chunky construction with ring- or
doughnut-like ear pads, Transcendental Socialist conventionals will be of a
slender construction with correspondingly more streamlined ear pads, possibly
of a centralized foam design; and that while Fascist micros will be very
lightweight and all-of-a-piece, Social Transcendentalist micros will be of the
collapsible or fold-up variety, with larger centralized ear pads and a stronger
overall construction. Such larger micros,
together with the smaller conventionals (in relation to Communist headphones)
will, I contend, stand to one another as plain scooters to streamlined
motorbikes, both of which may be said to form a closer parallel that not only
overhauls and transcends the more absolute and wider parallel of Fascist micros
and Communist conventionals, but overhauls and transcends radio headphones as
well, just as plain scooters and streamlined motorbikes overhaul and transcend
trikes, on the basis of a post-superworldly relativity.
10. Clearly ring-padded radio headphones will be
of an Ecological status with a bias towards Communist conventionals;
streamlined centre-padded radio headphones will be of an Ecological status with
a bias towards Fascist micros; streamlined ring-padded radio headphones will be
of a uniquely middle-ground Ecological status.
Parallels may be drawn with rock-blues, jazz-blues, and blues-blues
respectively, not to mention with comparable kinds of trikes.
11. To me, Social Theocracy and Social Transcendentalism
are interchangeable terms for the ideology of what is potentially, if not
actually at this point in time, a true world religion, a religion capable of
genuinely global aspirations. I
personally prefer to think of the first term in connection with political
equivalents, since it is closer in appearance and sound to Social Democracy,
and the second term in connection with religious equivalents, since it better
expresses the freedom from alpha-stemming orientations and correlative freedom
for omega-aspiring orientations. For,
despite my transcendental use of the word, 'theocracy' too easily connotes with
quasi-autocratic subservience to alpha-stemming deities, whereas
'transcendentalism' more readily expresses the freedom that an omega-aspiring
religion entails. Thus one can conceive
of a Social Theocratic Party or Movement, but the actual religious realization
of the ideology in question would be better served by the term Social
Transcendentalism, which, in any case, is the term I tend to prefer.
12. Public ownership of the land in relation to
public ownership of industry - a natural/artificial distinction which finds a
parallel between hand-played percussion on the one hand and drums on the other,
as befitting alpha and omega manifestations of decentralization. Thus primitive Communism and contemporary
Communism, each of which are unacceptable from a truly civilized, and therefore
centralized, standpoint. Better than
public ownership of the means of production, whether natural or artificial,
agricultural or industrial, is Centrist trusteeship of those means for the
People-become-Holy-Ghost. Otherwise the
People can never become Holy Ghost, but will remain enslaved to materialism and
be no better than proletarian. A truly
free people are free for the spirit.
Those who elect, under Messianic auspices, to serve the People in this
ultimate freedom must bear the 'sinful' materialisms of the world for them in a
Christ-like sacrifice ... in order that
they may go free of such 'sins' for all time. But trusteeship is not ownership! Trusteeship is social, not Socialism. Ownership is a dirty concept from a divine
standpoint.
13. Purely as a matter of general interest, can
there be ownership of the land, as of anything else, without prior purchase? Is not ownership dependent upon one's buying
what is offered for sale? So can there
be true ownership where no purchase was involved, as in primitive communal
societies which knew nothing about money and would not have cared for financial
transactions had they done so? No, it
seems to me that no ownership could have existed in those primitive
communities, least of all where land was concerned. Rather did people, whether as individual
clans or tribes, occupy and make use of land for the benefit of the community,
as in ancient
14. A modern example of occupying but now owning
is afforded by squatters, who take over deserted or derelict property and make
use of it for themselves. For to own one
must first buy. No ownership can be said
to exist where a purchase has not been made.
The Irish were once beneath ownership, but hopefully one day they will
be beyond it, even in the collective sense advocated by Socialists. Yet while public ownership may be preferable
to, because more evolved than, private ownership, it is still ownership, and
thus rather more on the diabolic than the divine side of life. It can only truly exist where the State,
acting on behalf of the community, buys out the private owners of their land,
industry, or whatever, which is then nationalized. Thus the State, having first bought in the
collective interest, owns what it has bought.
Yet such ownership can only exist in a
15. Transcendental Socialism is one-party
Socialism, in which the proletariat own the means of production through the
State. Social Transcendentalism is
one-party trusteeship of the means of production for the People through the
Centre. Hence whereas the former implies
ownership, the latter implies trusteeship.
16. Re-evaluation (in relation to evaluations
carried out in, for example, From Materialism to Idealism) of different
types of People's discs in relation to ideological equivalents: Democratic
Socialist long-playing album; pure Socialist large single; Communist small
single; Transcendental Socialist compact disc.
Thus from the democratically large-scale disc to the theocratically small-scale
disc.
17. No-one who is familiar with contemporary modes
of motorized transportation will have failed to notice a distinction between
cars on the one hand, and motorbikes and scooters on the other, which can be
inferred to parallel the distinction I have already drawn between the body and
head, as regarding worldly democracy and otherworldly theocracy, the latter
divisible into brain and mind, with particular reference (in relation to
motorbikes and scooters) to the new brain and the superconscious mind. By which I mean that whereas cars connote, on
account of their extensive bodywork, with the body and thus may be ascribed a
democratic significance, motorbikes connote, on account of their engine bias,
with the brain or, more accurately, the new brain, while scooters connote, on
account of their preponderant panelling, with the superconscious, i.e. mind of
a post-worldly and hence transcendent order.
Consequently a dichotomy in the first place between body-oriented cars
and head-oriented motorbikes/scooters, with a further dichotomy between
brain-oriented motorbikes and mind-oriented scooters. World-Devil-God distinctions on democratic
and transcendent terms.
18. Certainly we need not doubt that cars will
appeal more to worldly, democratic people than to those of a post-worldly or
otherworldly disposition, who will doubtless prefer motorbikes or scooters, as
befitting 'heads'. But in a democratic
society such more ideologically-advanced individuals are rather the exception
to the rule, as can be confirmed by the preponderance of four-wheel over
two-wheel motor vehicles on today's roads.
Of course, distinctions between Fascist streamlined scooters and Social
Transcendentalist plain scooters do not
alter the fact that scooters are essentially mind orientated, any more than
streamlined motorbikes cease to be brain orientated in relation to plain, or
conventional, motorbikes just because they signify a Transcendental Socialist
extrapolation from Communist purism.
Certainly a latter-day plain scooter will be less idealistic and mind
orientated than a streamlined scooter, but it will still be more a phenomenon
of the superconscious than of the new brain.
Similarly a latter-day streamlined motorbike will be less materialistic
and brain orientated than a plain motorbike, yet still be more a phenomenon of
the new brain than of the superconscious.
For scooters are ever scooters, no less than motorbikes remain
motorbikes whatever modifications are introduced. They pertain to separate ideological spectra.
19. However, it is my unshakeable conviction that
scooters and motorbikes are more relevant to post-worldly intellectuals than
ever cars would be, given their inherently bodily construction. Cars for the democratic masses, scooters and
motorbikes for the transcendental elites, whether divine or diabolic, fascistic
or communistic. For it is incontestable
that two-wheeled motor vehicles are as much beyond the world ... of the
democratic masses ... as ponies and horses may be said to have preceded it, with
scooters as a kind of antithetical equivalent to ponies and motorbikes as a
kind of antithetical equivalent to horses - a difference, in part, of scale
and, in part, of design. Certainly
ponies are smaller and slower than horses, and the same is generally true of
scooters in relation to motorbikes; shorter legs in the case of ponies and
smaller wheels in the case of scooters, making for a slower overall
performance. Doubtless the type of
person who would have preferred a pony to a horse in the pre-worldly age of
pagan antiquity will have his antithetical equivalent in the type of person
who, in this incipiently post-worldly age of transcendent futurity, prefers a
scooter to a motorbike - the difference, in other words, between alpha-stemming
idealism (the Father) and omega-oriented idealism (the Holy Ghost). And doubtless, too, the type of person who,
in an alpha-stemming age, would have preferred a horse to a pony has his
antithetical equivalent in the typical motorcyclist for whom scooters are
inadequate or unacceptable, as the case may be.
20. But what of those who come in-between each of
the extreme choices? For we can no more
ignore the reality of a mid-position in between scooters and motorbikes than in
between ponies and horses, and if the former has to do with trikes, then it
seems not unreasonable to contend that the latter had to do with donkeys,
quadrupeds which were no less distinct from (and slower than) ponies and horses
than trikes (are) from scooters and motorbikes.
Thus if we are to consider trikes as the antithetical equivalent to
donkeys, it will be partly on account of the slow pace at which each mode of
transportation moves, neither of them a match for their immediate rivals. Yet just as trikes are rather more a
scaling-down of the body than truly correlative with the head, so we may
believe that donkeys were less suitable modes of conveyance for 'heads', or
head types, prior to the world (of carriages and cars) than for 'bodies', or
mass types, in that pre-dualistic context, thereby rating lower in the
alpha-stemming estimation of pagans than either ponies or horses. Just as, in the omega-oriented estimation of
post-dualistic transcendentalists, trikes rate lower than either scooters or
motorbikes, being no less bodily or populist, in relation to these latter modes
of conveyance, than donkeys were in relation to the former modes.
21. So from natural modes of conveyance to
artificial modes via carriages and cars, which is to say, from alpha-stemming
God/Devil dichotomies (excluding the subworldly donkey) to omega-oriented
God/Devil dichotomies (excluding the supra-worldly trike) via the world. Certainly, the head is making a comeback, but
on diametrically antithetical terms to its first appearance, when subconscious
and old brain were predominant. We may
be some way from a society in which scooters and motorbikes, not to mention
trikes, are the rule rather than the exception, but if the world is not to last
for ever, then such a society must surely arise ... whether with a bias for scooters
over motorbikes, or vice versa.
22. Possibility of tanks as the antithetical
equivalent of chariots, particularly those of the martial variety. For are not tanks designed both to protect
their occupants from enemy fire and enable them to train projectiles on an
enemy - the very things which chariots were intended to do, albeit from a
relatively naturalistic point-of-view?
Tanks may have displaced cavalry in the evolution of warfare, but their
role is more akin to that of chariots, which were evidently displaced by
cavalry.
23. Evolutionary theory of lettering from
autocratic Block Capitals to centrist lower-case writing via theocratic
mixed-case writing, democratic mixed-case printing, socialist lower-case
printing, and transcendental socialist lower-case italics. Consequently, lettering may be assumed to
evolve from a materialistic inception in BLOCK CAPITALS to an idealistic
culmination in lower-case writing via writerly and printerly compromises in
between. From the separate to the
joined, as from the large to the small, strength to truth, the particular to
the general. Or, put in nuclear terms,
from proton particles to wavicles, atomic particles to wavicles, and electron
particles to wavicles - pre-worldly, worldly, and post-worldly alternatives,
with diabolic/divine implications on the extreme levels, which, however you
regard them, tend to be mutually exclusive.
Thus lower-case printing excludes both the autocratic possibility of
upper-case printing and the transcendental possibility of lower-case writing;
lower-case writing excludes both the theocratic possibility of mixed-case
writing and the socialist possibility of lower-case printing. Spectra remain distinct, and alpha and omega
manifestations thereof cancel out the possibility of an antithetical
option. Unfortunately the age of
lower-case writing is still some way off, though we are seeing more lower-case
printing these days, particularly where consciously socialist or proletarian
publications are concerned. (Supplementary to the above distinctions, I should
like to add the theory that mixed-case italics correspond to a Nazi equivalent,
in contrast to lower-case italics.)
24. I have never been particularly happy with
Schopenhauer's The World as Will and Representation, and now, for the first
time, I realize exactly why. It is as
though it were the philosophical equivalent of the
25. But if we can distinguish between an
alpha-stemming and an omega-oriented will on the above basis, with latitudinal
implications, one should also be careful to distinguish longitudinally, as it
were, between divine, diabolic, and worldly types of will on each of the
extreme positions, and to a certain extent Schopenhauer did in fact do so - at
any rate, with regard to the alpha-stemming types of will. For he fully admitted to a distinction
between conscious will, or will of which the subject is fully conscious, and
unconscious or subliminal will, which rises up of its own accord from the
instinctual depths of the organism, a testimony to the automotive. Clearly this distinction is between diabolic
will in the case of the conscious, and worldly will in the case of the
unconscious; for the former would seem to owe more to the old brain than to the
subconscious, about which Schopenhauer had relatively little to say, and may
therefore be accorded a diabolic origin, in contrast not only to worldly
instinctual will but to divine will, which, on the alpha-stemming level,
manifests itself in imagination, whether as dreams or consciously-willed
fantasies, images, and so on, that do not impinge on or lead to bodily
actions. For the essence of divine will
is unconnected with bodily actions, which depend on conscious or subliminal
types of will, and is accordingly complete in itself. Whether in dreams or fantasies or the even rarer
instance of natural visions, divine will pertains to the subconscious as a kind
of psychic extrapolation from the central star of the Galaxy, which corresponds
to the Creator by dint of its centralized uniqueness and almost transcendent
aloofness from planetary revolutions, a star seemingly wrapped-up in itself
rather than directly responsible for the motions of planets, in contrast to the
myriad suns which circle around it (as monarchs around a pope) in the rest of
the Galaxy, of which our sun is but a minute component. And yet, if dreams can be regarded, in some
basic metaphysical sense, as extrapolations from the central star of the
Galaxy, then we need not hesitate in ascribing to consciously-willed activity an
extrapolation from the sun, as though it corresponded to the influence of the
sun on the earth's motions, while reserving to the unconscious or instinctual
will a parallel with the influence of the earth's molten core on the planet
itself, as though that, too, were but an extrapolation from some more
fundamental principle acting upon the cosmic head. Consequently while the central star of the
Galaxy would connote with mind, being a kind of cosmic foreshadowing of the
subconscious, the sun would assume, in this context, a connotation with the brain,
being a kind of cosmic foreshadowing of the old brain, from which all conscious
willing proceeds, leaving the planet itself to foreshadow the instinctual,
subliminal manifestation of will in the body.
Needless to say, each kind of will is to be found in everyone, although
not, I shall argue, to the same extent, since we can generalize people into
divine, diabolic, and worldly dispositions, according to both racial and class
factors, about which the reader will already be familiar from earlier sections
of my work.
26. So we have three levels or types of will in
the sense of action - one primarily mental, one arising in the mind but
intended to activate the body, and one primarily physical, residing in the
body. All three types of will discussed
above pertain to an alpha-stemming orientation, which is to say, they are of a
naturalistic, proton-based constitution.
Schopenhauer, as we have seen, was particularly mindful of two of them,
viz. the diabolic, or conscious, will, and the worldly, or subliminal, will,
and so far as he was concerned no alternative will existed, nor could ever
exist, these two types of will being extrapolated from a single primal source
and returning to it, in the context of noumenon, once their phenomenal
manifestations had passed away. Yet, as
I have already argued, an omega orientation is also possible and presupposes a
different order of will, as well as parallel types or levels of will within
that omega-oriented context. In other
words, just as there are divine, diabolic, and worldly types of alpha-stemming
will, so there must be divine, diabolic, and worldly types of omega-aspiring
will, which constitute antithetical equivalents to the former. Such omega-aspiring types of will should be
of an electron-based supernaturalistic constitution and may alternatively be
regarded as levels of superwill.
Consequently the antithetical equivalent of imaginative will on the
plane of dreams or fantasies or visions, as the case may be, will be imaginative
superwill, which should take the forms, in an ascending order of importance, of
film-viewing, video-making, and LSD-tripping.
Similarly, the antithetical equivalent of conscious will on the plane of
bodily actions will be conscious superwill, which should have to do not with
natural actions in relation to nature but with artificial actions in relation
to artificial phenomena such as machines, computers, synthesizers, motorized
vehicles, and so on. Finally, the
antithetical equivalent of subliminal or instinctual will with regard to bodily
functions will be instinctual superwill which, as in the case of the higher
levels of omega-oriented will, should have to do with an instinctual response
to external artificial stimuli, whether in the guise of music or sport or any
other artificial inducements. Thus in
complete contrast to the alpha-stemming types of will, whether on the divine or
diabolic or worldly planes, the omega-aspiring types of will are dependent upon
and stimulated by artificial phenomena, without which they would cease to exist. Rather than being behind all natural
phenomena, like Schopenhauer's noumenon, artificial phenomena are, in a very
real sense, behind all supernoumena, a precondition for the emergence of
whichever type of superwill. It is the
disco that creates the dance, not vice versa.
And, by a like-token, it is the machine which conditions the response of
conscious superwill, no less than LSD which creates the trip. The former is a precondition of the latter.
27. Thus in complete contrast to Schopenhauer, we have
a will which is the effect of artificial causes rather than the cause of
natural effects, a will which, far from being the means to a higher end, namely
the creation of phenomena, is an end-in-itself, and therefore the transcendence
of all phenomena through self-realization, or realization of the
superwill. Such self-realization can be
bodily or intellectual or spiritual, although the long-term goal of
evolutionary progress must be the utmost divine type of superwill, in spiritual
transcendence, and not the utmost worldly or diabolic types of superwill in
connection with, and hence enslavement to, artificial phenomena. Even if the latter are preferable to the
different types of alpha-stemming will, they are inherently inferior to the
highest omega-aspiring type of superwill and must eventually be eclipsed by it,
as spirit triumphs over both brain and body in the attainment not only of
salvation from the world but, more importantly, of heavenly bliss. Such a heavenly culmination to evolution may
not have been envisaged by Schopenhauer but it was by Nietzsche, whose 'great
noontide' would seem to correspond with the ultimate fulfilment of Christian
aspirations in the heavenly Beyond - a Beyond which is no mere return to the
pre-worldly noumenon but an advancement beyond the world to Paradise. If Schopenhauer was the culmination of one
philosophical tradition, then Nietzsche can at least in part be regarded as the
inception of another. It is my belief
that I am the culmination of that alternative tradition, necessarily
antithetical to the first.
28. Can one have been noumenon, in the sense of
will as expounded by Schopenhauer, before birth in the phenomenal world as a
particular individual, and, if so, is one destined to become noumenon again,
following death? I do not believe
so! Such a noumenon is equivalent to
cosmic energy or force ... in the context of suns and stars, and it seems
rather unlikely that before birth one was a star or component thereof, since
one's entry into the world came via one's parents and is inconceivable on any
other basis than parental procreation.
Similarly, after death one will simply cease to exist as a person and
become nothing, particularly if, instead of being exposed to the organic cycle
through burial, one's corpse is incinerated and thereby reduced to a few pounds
of common ash. One is no more likely to
become pure will after death than to have been it before birth. Such will is solely cosmic, existing on
primitive divine, diabolic, and worldly levels, which is to say, in the central
star of the Galaxy (as of any galaxy); in the circling stars of the Galaxy (as
of any galaxy); and in the circling planets of the Galaxy (as of any galaxy),
where molten cores may be presumed to exist.
In such alpha-stemming contexts we have a gradual scaling-down or
reduction of proton energy from the comparatively pure level of the central
star of the Galaxy to the cruder level of the earth's core, as the noumenon
descends towards the phenomenal world.
Beyond it there is nothing or, rather, only the possibility of
supernoumenal electron-electron attractions.
Yet such pure spirit would not have emerged from man, and hence the
world, but from a more evolved life form, corresponding to a new-brain collectivization,
elsewhere in the Universe - it being assumed, for the sake of argument, that
the Universe does in fact contain such a life form.
29. Concerning will on the alpha-stemming worldly
and omega-aspiring worldly levels, it seems to me that dance is to sex what
sport is to war - namely a kind of antithetical equivalent wherein
electron-biased criteria, as germane to worldly superwill, are
preponderant. Thus from sex on the
wavicle level of proton-biased atomic will to dance on the wavicle level of
electron-biased atomic will; and from war on the particle level of
proton-biased atomic will to sport on the particle level of electron-biased
atomic will. In a primitive, or pagan,
society it follows that sex and war preponderate over dance and sport, whereas
in an advanced, or transcendental, society ... dance and sport will be
preponderant over sex and war, and possibly to the complete exclusion of the
latter. Only in a worldly, or Christian,
society will a balance exist between sex and war on the one hand and dance and
sport on the other, as befitting atomic criteria. Thus from sex and war at one end of the
evolutionary scale to dance and sport at the other end, the former presupposing
alpha-stemming atomic will and the latter, by contrast, presupposing
omega-aspiring atomic will. Wavicle
construction (self-indulgence) and particle destruction (self-sacrifice) on the
proton-biased levels; wavicle co-operation (self-transcendence) and particle
competition (self-assertion) on the electron-biased levels, with all due
gradations and compromises coming in-between.
30. Certainly, contemporary society testifies to a
preponderance of dance and sport over sex and war, and I venture to suggest
that disco-dancing, wherein people dance freely in the collective, is the
antithetical equivalent of the pagan orgy, wherein people copulated freely in
the collective, choosing whomsoever they pleased. Of course, orgiastic behaviour was not
unheard of in the late-twentieth century, but it was more an expression of bourgeois
decadence within a pseudo-modern context than a reflection of truly
contemporary trends. The genuinely
modern man, a proletarian, will rather be found free-dancing in a disco than
free-fucking at an orgy. And what
applies to the male sex applies no less to the female, whose commitment to the
dance should leave one in no doubt that what is happening isn't so much sexual
as an antithetical equivalent of sex with superior moral implications -
certainly when judged in relation to orgiastic behaviour! For it is the consequence of a different kind of
will, one dependent on artificial, though in this case musical,
motivation. Transcendent rather than
mundane.
31. Consequently we may distinguish not merely
dance from sex, but collective sex at one end of the wavicle-atomic spectrum
from collective dance at the other end, with alpha and omega, proton and
electron, implications ... as pertaining to the noumenal within a worldly, and
hence bodily, context. For the noumenal,
as pure will, is characterized by its indivisibility, and such indivisibility
manifests itself within the collective, whether on the alpha-stemming levels of
a proton-biased atomicity or on the omega-oriented levels of an electron-biased
atomicity, that is to say whether as noumenon or supernoumenon. It is only in the phenomenal as such, which
comes in between these antithetical kinds of noumena as a manifestation of
worldly individualism, that individualized sex and dance have their rightful
place and are properly intelligible, with individualized sex, or sex between
man and wife, succeeding orgiastic sex as atomic wavicles succeed proton-biased
atomic wavicles, while, from the converse viewpoint, individualized dancing, or
dancing between couples, precedes the more collectivized free-dancing one would
associate with the disco. Thus from
pre-worldly sexual noumenon to worldly sexual phenomenon, and from worldly
dancing phenomenon to post-worldly dancing noumenon.
32. Likewise, we can distinguish between the
particle equivalents of sex and dance, namely war and sport, on alpha and omega
worldly levels, reserving a collective (noumenal) status for tribal war, or
warfare between various tribes, clans, etc., and an individualized (phenomenal)
status for national war, or warfare between two rival rulers, a kind of war
which may be regarded as having succeeded the tribal kind to the degree and in
the sense that individualized sex succeeded orgiastic sex. Conversely, we should reserve an
individualized (phenomenal) status for national sports, or sporting contexts
involving two competitors or teams, and a collectivized (noumenal) status for
international sports, or sporting contexts which involve a number of
competitors or teams from a variety of countries ... such as cycling, motor
racing, motorcycle racing, speedboat racing, and so on, which are not only more
transcendental in relation to national sports but, as a rule, more artificial
as well. Indeed, a distinction should be
drawn between these truly modern or artificial sports on the one hand, and
athletics on the other which, although fulfilling some of the criteria we have
laid down for international sports, presupposes strong naturalistic bodily
exertions suggestive of a form of neo-pagan behaviour. Could it be that athletics, despite its unquestioned
contemporary significance and popularity, is less truly modern than
pseudo-modern, standing to cycling as sunbathing to solariums or hand
percussion to drums?
33. However that may be, we have before us an
atomic-particle spectrum stretching from pre-worldly martial noumenon to worldly
martial phenomenon, and from worldly sporting phenomenon to post-worldly
sporting noumenon, a spectrum which can be seen to parallel the sex/dance one
outlined above. Such relativity is
germane to the world, and not only implies two opposite kinds of noumenon or
will, viz. alpha-stemming noumenon on the sex/war levels and omega-aspiring
noumenon on the sport/dance levels, but two opposite manifestations of each
kind of will, viz. the will to survive on the war and sport spectrum, and the
will to live on the sex and dance spectrum.
For is it not the case that war and sport call forth the will to
survive, to vanquish opposition, whereas sex and dance entail the will to live,
to enjoy and fulfil oneself? No mean
distinction, and the co-existence of each type of will at both ends of the
worldly spectra is, it seems to me, an indisputable fact, even if one or other
of the opposite types of will tends to preponderate in any given individual,
making for a sports bias or a dance bias, as the case may be. Certainly such opposite types of will
correspond to the particle/wavicle dichotomy, which is a characteristic of
atomic structures ... whether pre-worldly and of a proton bias, worldly and
atomically balanced between protons and electrons, or post-worldly and of an
electron bias, and this dichotomy is to be found not only within the bodily, or
worldly, context but is originally and even more characteristic of the head, or
divine/diabolic, context, since germane to the basic distinction between the
Devil and God, whether on the traditional proton levels of the alpha duality
between old brain and subconscious, which finds its cosmic analogue in the
distinction between the central star of the Galaxy and the sun, or on the
contemporary electron levels of the omega duality between new brain and
superconscious, the latter of which should lead to the transcendental
culmination of evolution. Consequently
we may characterize the will to survive as a particle-biased, and therefore diabolical,
atomic disposition, in contrast to the will to live, which pertains to the
wavicle side of the atom and is accordingly of a divine bias. War and sport are alike of a diabolic bias,
since expressions of the will to survive, whereas sex and dance are of a divine
bias, since expressions of the will to live.
In the cases of war and sex, we have an alpha-stemming proton-biased
dichotomy within the worldly context. In
the cases of sport and dance, by contrast, an omega-oriented electron-biased
worldly dichotomy. Self-sacrifice and
self-indulgence on the one hand, self-assertion and self-transcendence on the
other hand. Two diametrically opposite
kinds of will manifesting on two diametrically opposite planes.
34. But if the bodily, or mass, level of will is
subject to such divisions, then so too, as already intimated, is the head, or
elite, level, with similar divisions on both alpha/omega and wavicle/particle
terms. Taking the alpha-stemming old
brain and subconscious first, we can attribute a divine bias to self-indulgent
dreaming and/or fantasizing, while reserving a diabolic bias for
self-sacrificing consciously-determined actions, of which the most purely
diabolical would be suicide, since that takes effect with regard to the self
and is accordingly not diluted, as it were, through worldly relativity in the
form of war. Conversely, we should
attribute a divine bias to self-transcending tripping and/or the viewing of
films, videos, etc., and a diabolic bias to self-assertive
consciously-determined actions, of which cultural commitments in the form of
playing a musical instrument or typing a book or painting a picture will be
more representative than anything connected with the body and directly
involving other people, like competitive sport.
These latter options will of course pertain to the superconscious and
new brain in an omega-oriented context, and therefore be morally antithetical
to the former, or self-transcending, options.
35. However, now that I have written all this, I
can imagine a number of objections, not least of all concerning the simple
division of will - far more though it is than anything Schopenhauer or
Nietzsche ever contemplated - into 'will to survive' on the one hand and 'will
to live' on the other. How, for
instance, can one categorize suicide or a particularly reckless and virtually
self-destructive act of war under the rubric 'will to survive'? Is it not rather the case that such acts
follow from a will to die and that we must accordingly allow for such a will in
our overall calculations, mindful of Freud's distinction between Thanatos and
Eros, or death-urge and life-urge, which are clearly antithetical postulates
either side of an alpha/omega division, much as Freud equated them with the id
and the superego respectively, which is to say with the old brain and the
superconscious. How, then, can we settle
for an alpha-stemming will to survive on the one hand and a no-less
alpha-stemming will to live on the other, reserving the notion of
self-sacrifice for the former and self-indulgence for the latter? Can the will to survive co-exist with the
will to live? Doubtless it can on the
omega-oriented level, where we have distinguished between sport and dance. But one must reserve some doubts about such a
co-existence on the alpha-stemming level of war and sex. In fact, I incline to think that the will to
die and the will to love would be more applicable to that distinction, thereby
adding not one but two extra types of alpha-stemming will to our overall
picture.... Or, alternatively, it could transpire that the will to survive is a
kind of half-way house between the will to die and the will to live, and that
we should accordingly be thinking in tripartite terms, with, say, the will to
die corresponding to a proton-biased particle atomicity, the will to survive corresponding
to a proton-biased particle/wavicle atomicity, and the will to live
corresponding to a proton-biased wavicle atomicity.
36. Obviously what applies with regard to the
alpha-stemming noumenal levels would also have to apply to the omega-oriented noumenal
levels, with similar tripartite distinctions.
But then death, in the electron-biased particle atomicity, would be
rather different from and certainly less lethal than its alpha-stemming
counterpart. More like wishing to lose
in a sports competition or purposely throwing away one's chances of
survival. A sort of self-willed defeat
that, by no stretch of the imagination, could be equated with the will to
survive! However, we can be under no
doubt that limiting will to either survival or living, as both Nietzsche and
Schopenhauer did (though with greater reference to survival), is totally
inadequate for explaining the complexity of will, as is the no-less one-sided
limitation of the noumenon to an alpha-stemming status, even when such a primal
noumenon is occasionally invested with attributes more correctly belonging to
what I have called the supernoumenon, which is, in reality, radically
antithetical to it. Indeed, I doubt that
the use of the singular is really correct; for whilst I will not argue with the
professed indivisibility of will, as employed in the aforementioned sense, I
most certainly believe that distinctions between divine, diabolic, and worldly
levels of will, whether at the alpha or omega poles of their respective
spectra, justify one in speaking of noumena, and that use of the plural more
accords with an objectively valid recognition of such distinctions than would
the singular, it being remembered that wavicle, particle, and atomic
distinctions are the ones primarily at stake, as between the central star of
the Galaxy, the sun, and the earth. And
yet, irrespective of whether or not one prefers to be pedantically exacting,
the indivisibility of will on the alpha levels is neither the same nor as pure
as its indivisibility on the omega levels.
For the indivisibility of the former is merely apparent, as
pertaining to proton-proton reactions, whereas the indivisibility of the latter
is essential, as pertaining to electron-electron attractions, and
therefore is much more truly indivisible, as befitting the Holy Ghost. Proton-proton reactions may be indivisible to
the extent that we are concerned with a subatomic absolute, but such an
indivisibility is really very frictional in character, calling to mind the
difference between an orgy and a disco dance, self-indulgence and
self-transcendence or, alternatively, between tribal war and international
sport, self-sacrifice and self-assertion.
There can be no question that indivisibility is not being truly
manifested on the alpha plane but is merely apparent, as between conflicting
protons.
37. Which leads us to another contention about the
alpha noumenon, namely that it is perceptible.
By which I mean that the basic pre-phenomenal 'thing-in-itself' can be
seen or known by dint of its frictional constitution, which is nothing less
than the proton-proton reactions of solar fission and all fiery manifestations
thereof. Yes, the stars are the alpha
noumenon or, as I should say ... to distinguish between the central star of any
galaxy and sun-like revolving stars, noumena, which not only precede worldly
phenomena, including the earth, but are a precondition of the phenomenal, since
atomic cohesion derives from solar cooling and the consequent formation of core
and crust which, certainly in the case of the core, are more noumenal than
properly phenomenal. It is only with the
organic that the phenomenal is truly born, whether in nature, animals, or man,
and this is because only in the organic do we get a proton-electron fusion to a
degree which transcends the noumenal absolutism of the stars. In other words, nature is more than
solidified protons; it is fully atomic and no more can be described as the
objectification of the will, or alpha noumenon, than the sun can be described
as organic. There is more to it than
proton-proton reactions! And yet, the
fact that stars can be seen, i.e. are perceptible, does not preclude them from
being noumenal. For the alpha noumenon
is, like flame, apparent, and does not become phenomenal on that account. All I have to do to perceive the noumenon of
or in a piece of wood is to set fire to it, with spectacular if diabolical
results! And what applies to a piece of
wood applies no less to a chair or a table or a cupboard made from wood, the
atomic constitution of which is well stocked with protons!
38. Why, then, did philosophers like Hume and Kant
stress the unknowability of the thing-in-itself, or noumenon? Surely because they made the mistake of
investing it with attributes better reserved for the omega noumenon, the
supernoumenal thing-in-itself which is the end-product of evolution rather than
its precondition, while simultaneously regarding stars, and by implication
flame, as phenomenal because of their apparent nature, so that there was
nothing to fall back on except some hypothetical rudimentary noumenon behind
all appearances. Alas, the truth is more
complex than that! The noumenon they
were alluding to most certainly can be known as well as experienced, if one is
unfortunate enough to get burnt alive and so drop, as it were, from the
phenomenal plane of the organic to the noumenal plane of proton-proton
reactions. We can both feel and see (and
therefore have knowledge of) the alpha noumenon ... to the extent that we are
brought into contact with flame. What we
cannot see (though feeling and knowledge cannot be ruled out, the latter
dependent on the former) is the omega noumenon, which is a spiritual antithesis
to the alpha noumenon, essential rather than apparent, blissful as opposed to
agonized, centripetal as opposed to centrifugal, and only embryonic in human
life to the extent that we cultivate pure spirit in the superconscious mind and
accordingly aspire towards the supernoumenal culmination of evolution. Such a culmination will of course be Heaven, a
condition of perfect essence, in complete contrast to the perfect appearance of
the stars. With the phenomenal, whether
in nature, animals, or man, both appearance and essence are imperfect ... by
dint of the fact that the one has fallen away from proton absolutism into an
atomic relativity, whereas the other, trapped in such relativity, is somewhat
short of the electron absolutism which is commensurate with the Holy
Ghost. Now obviously, no-one who values
Christian teachings and the notion of evolutionary progress is going to want
perfect appearances or wish to resurrect a proton-biased idealism, as if the
'fall' from proton purism into worldly atomicity was a cause for regret! Only a madman or a neo-pagan barbarian could
possibly want a world governed by fire and equivalent to Hell! But neither is turning away from the alpha
noumenon sufficient for salvation, since it merely entails a worldly stasis or
death-in-life which falls woefully short of a heavenly aspiration. Only through the cultivation of pure spirit
can man begin to change the imperfect essence of his intellectually-polluted
spirit into the perfect essence of transcendent spirit, and so aspire towards
and eventually achieve salvation from the world, not just the world of
imperfect appearances but, no less importantly, the world of imperfect
essences, which is thought. Doubtless
there are degrees and stages of evolving towards this supernoumenal perfection,
both within and beyond the human context, as well as different means of
cultivating pure spirit, both visionary and post-visionary. But whether the means employed is the
relatively humble ones of television or the more advanced ones of
artificially-induced internal visionary experience or, indeed, something in
between ... like video, the outcome can only be a diminution of impure essence
and an expansion of pure essence towards an omega culmination in
undifferentiated spirit, which is ultimate divinity. Oh, how different that omega noumenon beyond the
phenomenal would be from the alpha noumenon behind it! All the difference, in a word, between Heaven
and Hell, electron-electron attractions on the one hand and proton-proton
reactions on the other, irrespective of the quality of these reactions, i.e.
wavicle, particle, or a planetary compromise between the two.
39. Consequently we have an evolutionary
progression, as it were, which stretches from the alpha noumenon in perfect
appearance to the phenomenal world and from the artificial superphenomenal
world (a precondition of anything higher) to the supernoumenal culmination of
evolution in perfect essence. From the
central star of the Galaxy (as of any galaxy) to the natural world via suns and
planets, and from the synthetic world of progressive humanity to the ultimate
globe of pure spirit via intermediate transcendences. In relation to man, such transcendences are
still a long way into the future. Yet we
who relate not to the phenomenal world but to supernoumenal aspirations raised
on the back, so to speak, of superphenomenalism ... are in the chain of
progress that leads in their direction.
We can have no truck with any alpha-stemming chain, which finds its
culmination in the world. Bourgeois
criteria are beneath us!
40. As regards Schopenhauer and Nietzsche, it
could be argued that, in seeing through and spurning the alpha noumenon,
Schopenhauer was a wise fool, or a man who was wise enough not to advocate its
furtherance in life but too foolish to perceive the possibility of an
alternative noumenon which pertained not to Hell but to an omega Heaven lying
in the distant future. In this respect
he was certainly superior to Nietzsche, who foolishly affirmed the very will
that Schopenhauer spurned and so prepared the way for the worst excesses of
neo-paganism which were to follow in the twentieth century. To coin a Jungian distinction, Nietzsche was
less modern than pseudo-modern, and consequently he fell woefully short of
genuine transcendentalism. We cannot
entirely blame such philosophers for their failings, since they were as much
victims of their times as of their class and, in all probability, their
race. For it does seem that, no less
than class and time, race has to be taken into account when we assess a
philosopher's work, the better to understand it, and on the basis of the
God-Devil-world divisions which find approximate European parallels in the
Celtic-Slavic-Nordic distinctions touched upon elsewhere in my work. Clearly, Schopenhauer and Nietzsche were not
just philosophers; they were Germanic philosophers, and this fact should
not be ignored when we assess their work in relation to the truth. Neither can we appraise it in isolation from
the civilization to which they belonged, nor in isolation from the age in which
it was written and the nature of their social class. There is much difference between
alpha-stemming philosophy and the omega-oriented philosophy or, rather,
superphilosophy to which I relate - all the difference, in effect, between a
pony and a scooter.
41. Dresses pertain to the alpha noumenal in and
of the world, which is to say, they reflect proton absolutism on the bodily
level, whether with a wavicle bias, a particle bias, or something in between
... according to the texture and quality of the fabric employed. Beyond the noumenal dress we find, in the
context of worldly phenomena, skirts on the one hand and trousers on the other,
each of which reflects an atomic heterosexual compromise between protons and
electrons, female and male. Suits,
whether feminine or masculine, are quintessentially phenomenal ... in the sense
of a worldly atomicity, and beyond trouser suits we find jeans of one
description or another which, whether worn independently of short matching
jackets or in conjunction with them, suggest a superphenomenalism, a
socialistic post-worldly norm pending supernoumenal leathers and/or PVCs,
particularly in terms of one-piece zipper suits. Such zipper suits will become the
supernoumenal norm of the future, an antithetical equivalent to dresses. Thus from an apparent, centrifugal noumenal
absolutism to an essential, centripetal noumenal absolutism via worldly
phenomenalism and superphenomenalism. A
sartorial progression from alpha to omega within a bodily context. For it should not be forgotten that what
covers the body is one thing, what also covers the head quite another, so that
shroud-like dresses or hooded gowns stand to dresses as God or the Devil to the
world, which is to say symbolic of a divine and/or diabolic alpha-noumenal
absolutism, depending on the texture and quality of the hooded garment. Smooth or silky and we have a proton-wavicle
equivalent; coarse or thick and we have a proton-particle equivalent. Alpha God and Devil as distinct from and
superior to the alpha-biased world ... of hoodless dresses. Conversely, an omega-oriented distinction
should also be drawn between hoodless one-piece zipper suits and hooded
one-piece zipper suits, with a superdivine and/or superdiabolic implication
beyond - and above - superworldly equivalents, depending whether the one-piece
zipper suits in question be made from leather or PVC, the former thicker and
coarser than the latter, and therefore standing to them in an inferior moral
relationship - as, for example, electron particles to wavicles. Such hooded one-piece zipper suits should not
be confounded, however, with hooded anoraks or waist-length zipper jackets,
which pertain rather more to the superphenomenal than to the supernoumenal,
apart, in any case, from being primarily intended for protection against rain. Yet the state of the weather would no more
condition the wearing of one-piece hooded zipper suits in the future ... than
it did the wearing of hooded dresses or gowns in the past. Moral considerations alone would obtain, and
doubtless some people(s) would have a moral advantage over others in this
regard - certainly in the short term!
42. Strictly speaking, one should distinguish
between alpha devolution and omega evolution, since there is no overall
evolution from alpha to omega but, rather, a gradual devolution from the Alpha
Absolute accompanied, at an approximately midway point in phenomenal time, by a
gradual evolution towards the Omega Absolute.
Evolution therefore begins where devolution ends: within the phenomenal
context of worldly dualism. Dresses to
skirts signify proton devolution; trousers to one-piece zipper suits signify
electron evolution. However, skirts and
trousers are alike atomic, so that we are dealing not so much with the noumenal
as with the phenomenal, which is both more and less than the noumenal extremes;
more than the alpha and less than the omega.
A strictly noumenal devolution from the Alpha Absolute in regard to
clothing would be evinced by the distinction between long dresses and minidresses. Conversely, a strictly noumenal evolution
towards the Omega Absolute would be evinced by the distinction between, say,
PVC pants and PVC one-piece zipper suits.
In the one case, contraction; in the other case, expansion. Skirts and trousers form a phenomenal balance
in between these two extremes, though skirts can also be regarded as devolving
from full-length phenomenalism in a radically proton-biased atomicity to
mini-length phenomenalism in a moderately proton-biased atomicity. Conversely, trousers can be regarded as
having evolved, within the phenomenal context of worldly dualism, from a
knee-length moderately electron-biased atomicity (breeches) to an ankle-length
radically electron-biased atomicity.
Jeans, whether worn separately or with a matching jean-jacket, are
rather less an electron-biased atomicity than an electron atomicity,
superworldly rather than worldly, and a precondition of free-electron
supernoumenal pants, whether in the electron-particle guise of leathers or in
the electron-wavicle guise of PVCs - superdiabolic and superdivine distinctions
beyond the superworld.
43. Shorts are socialistic and/or communistic,
depending on the type. Rather as I have
elsewhere distinguished between socialist chips and communist chips, with
Democratic Socialist, pure Socialist, Communist, and Transcendental Socialist
distinctions, I shall here divide shorts into similar categories, contending
that cotton shorts with turn-ups are Democratic Socialist; cotton shorts
without turn-ups pure Socialist; nylon shorts Communist; and nylon shorts with
sown-in underpants Transcendental Socialist.
Furthermore, I should like to distinguish between socialistic Nazi
shorts and fascistic Nazi shorts on the basis of a denim/cord dichotomy,
reserving a possible liberal status for knee-length shorts, such as are often
worn by elderly or academic-looking males.
44. My reason for regarding shorts as broadly
socialist is that they suggest a particle bias ... by dint of being so short
and compact, and are therefore materialistic rather than idealistic. Being masculine, or of a phallic connotation,
they are obviously on the electron side of the atom and may accordingly be
regarded in an electron-particle light, as suitable for sports. As a rule, Democratic Socialist shorts will
be longer than pure Socialist shorts, while Communist shorts will be shorter
than Transcendental Socialist shorts.
Made from cotton, Socialist shorts, whether democratic or pure, may be
described as superworldly, since connected with the natural (cotton) and
therefore retaining a superphenomenal status - as, incidentally, do Nazi
shorts. By contrast, Communist and
Transcendental Socialist shorts, being fashioned from nylon, which is
synthetic, appertain to the artificial, and are accordingly of a supernoumenal
status.
45. Objects presuppose subjects. There can be no objects unless there is first
a subject who perceives them. My table
does not exist for me until I look at it.
And yet, that is not to say that until I look at my table it does not
exist. On the contrary, my table exists
whether or not I or anyone else is there to look at it, though not as an object
but as a phenomenal thing-in-itself, which is to say, as a nondescript 'thing',
neither more nor less. Obviously one can
argue that if I am not present to perceive my table the table still exists, and
certainly it would for me by dint of my recollection of what a table is and
that I happen to possess one in my room, etc.
But if I were to die tomorrow, then that would not apply. For in death I would have no recollection of
tables, whether in general or in particular, as applying to myself. Now if no-one else connected with me in life
knew that I had such-and-such a table in such-and-such a room, then that table
would not exist as a table but solely as a phenomenal thing-in-itself. For there would be no consciousness of it as
table. I and others like me (fellow
human beings) create the category 'table', just as I create objects by being
their subject, the mind that perceives them.
Take away all perceiving subjects and not only would all perceived
objects cease to exist, but their function and status along with them. Only phenomenal things-in-themselves would
remain, and they would differ from noumenal things-in-themselves as matter
differs from flame. Absence of mind, whether
literally or through madness, is the precondition for objects being reduced
from intelligible phenomena to unintelligible phenomena, which is
thing-in-itself. Berkeley's argument no
longer passes muster, since we no longer believe in an all-seeing and
all-knowing God. (Probably the nearest
cosmic equivalent to such a theological postulate is the sun, and yet the sun
does not literally see, since it has no eyes.
Neither is it strictly divine!)
46. Both Hume's and Kant's admission of the
unknowability of the thing-in-itself has to do with the noumenal
thing-in-itself rather than with the phenomenal one which I have just been
discussing, and is true up to a point, that is to say, when applied to objects
considered as phenomena. As I have
already argued, however, it ceases to apply to a flammable object, like a
wooden chair or table, once that object has been set alight and is burning
extensively. For the resulting flame
would be as close to the noumenal thing-in-itself as one could get ... short of
setting oneself alight and thereby subjectively experiencing noumenal
thing-in-itself in the guise of fire, which is nothing less than the creation
of proton-proton reactions out of atomic cohesion. But there is another reason why these and
other such philosophers, including Schopenhauer, denied the possibility of
direct knowledge of the noumenal thing-in-itself, which is that the society and
age in which they lived was too phenomenal to permit of identification with the
noumenal. In short, we have the seeds of
modern atheism in the eighteenth century, which gave birth, after all, to the
Age of Enlightenment, and in an age when God, in the primitive sense of
Creator, was being denied, it is virtually inconceivable that philosophy could
have acknowledged the knowability of the noumenal thing-in-itself. We are so used to regarding the Cosmos from a
phenomenal point-of-view - as stars, suns, planets, etc., - that the concept of
a noumenal Cosmos composed of gods and devils is totally alien to us and
explains, in some degree, why both Hume and Kant were indisposed to crediting
man with an ability to directly know and experience the noumenal
thing-in-itself, which is nothing less, after all, than stellar and/or solar
flame. The ancients of course had a
different view, living at a time when stars were gods and the noumenal view of
the Cosmos, as of life in general, accordingly prevailed. But Hume and Kant lived in a more evolved,
albeit worldly society and, being Protestant, neither of them could be expected
to give the alpha noumenal its papal due.
Once again, one is made conscious of the degree to which a particular
philosopher's thinking is conditioned not only by the age and society in which
he lives, but by his race and class. If
the truth is graspable, as I happen to believe, then it is more likely to be
grasped by someone of idealistic racial disposition living in an age conducive
to its realization ... than by a Germanic philosopher living in the thick of
worldly phenomenalism and regarding everything, including the Cosmos, in a
phenomenal light!
47. However, one has to admit that if, from a
relatively evolved viewpoint, the alpha noumenal is not directly accessible to
human knowledge or is not regarded as being directly knowable, then the
resulting materialism and phenomenalism will nonetheless be tinged with a
quasi-noumenal significance, and a kind of false mysticism of the phenomenal,
as upheld by the aforementioned philosophers (though criticized by
Schopenhauer), will prevail in which, for example, a discrepancy between object
and subject, on the basis of the former's being inherently different from how
the latter sees it, will be postulated at the expense of an exact correlation
between the two. Such worldly mysticism
is rather more Protestant than Catholic, and its subsequent rejection by more
evolved, or superphenomenal, philosophers is a precondition of advancement
towards an admission of the possibility of direct experience of a
thing-in-itself which is not so much noumenal as supernoumenal, and
consequently of an omega orientation.
Such an admission is in fact made by me, and made, I should add, less in
defiance of anti-philosophy than from the truly revolutionary standpoint of
theosophy, which stands to philosophy as omega to alpha, completely beyond all
phenomenal middle-grounds. Direct
knowledge of the omega thing-in-itself, which is pure spirit, comes through
transcendental meditation, and that is the path to God ... the Holy Spirit. Here we are beyond not only Hume and Kant,
but the entire civilization to which they belonged, with its worldly
phenomenalism. We are beyond both
philosophy and anti-philosophy alike, the Father and the Son, love of the
external and love of the phenomenal self.
We love only the eternal, which is internal and therefore psychic.
48. One should distinguish not only between
philosophy and theosophy on an alpha/omega basis, as regarding the centrifugal
and the centripetal, but also between anti-philosophy and proto-theosophy,
which pertain to the phenomenal middle-ground in between noumenal and
supernoumenal extremes. Indeed, the
strictly phenomenal mode of idealistic writing is both anti-philosophical and
proto-theosophical at once, and therefore uniquely Christian in a worldly, or
Protestant, sense. Yet because of this
it is neither properly philosophical nor theosophical, but a cross between the
two. Only proto-theosophical writings
prepare the ground for theosophy as such.
49. Similarly, if the above distinctions apply to
a divine spectrum stretching from alpha to omega, as from the subconscious to
the superconscious, then we need not doubt that their diabolic counterparts,
which may be regarded as applicable to a spectrum stretching from the old brain
to the new brain, will be theology on the one hand and psychology on the other,
so that knowledge of God ... the Father in the one case and of the psyche in
the other ... constitute the extreme poles of a spectrum rather more
naturalistic than idealistic in character.
For the brain stands in a diabolic relation to the mind, and in using
the former to study the latter one is looking-in at it from outside, not so
much as subject to object as ... object to subject, particle naturalism to
wavicle idealism, whether at the alpha or omega pole of the brain, with reference
to the subconscious or to the superconscious, to the Father or to the Holy
Ghost. Hence, on the one hand,
philosophy and theology, with the former standing in a superior relation to the
latter, and, on the other hand, theosophy and psychology, the former of which
likewise stands in a superior relation to the latter - love to knowledge,
direct experience to analytical observation.
50. But if both philosophy and theosophy treat of
how best to live life from a divine standpoint, whether of the Father in the
one case or of the Holy Ghost in the other, and, by contrast, both theology and
psychology treat of understanding either the Father or the psychical Holy Ghost
from a diabolic, because external, standpoint, then sexology and sociology are
the twin disciplines which treat of man from a physical and, hence, worldly
standpoint, having reference to man as a reproductive animal on the one hand
and as a social animal on the other, with alpha and omega implications within a
mass, or bodily, context. Of course,
such a standpoint is not rooted in the body but in the brain, and so we should
distinguish between brain activity which looks down to the body, as in the
cases of sexology and sociology, and brain activity which looks up to the mind,
as in the cases of theology and psychology, reserving a superior status for the
latter than the former, as though a higher part of the brain, or
old-brain/new-brain symbiosis, was being exercised in each case. Doubtless a theologian is a morally superior
kind of man to a sexologist, and what applies on the alpha-stemming level of
the old brain ... must also apply on the omega-oriented level of the new one,
so that we may regard a psychologist as a morally superior kind of man to a
sociologist - diabolic rather than worldly, looking up towards the mind as
opposed to down towards the body.
51. However, such divine, diabolic, and worldly
antitheses as I have named, viz. philosophy and theosophy, theology and
psychology, sexology and sociology, form only the extremes of a picture which,
if it is to lay claim to a more comprehensive perspective, must also include a
middle-ground position, so to speak, in between each of the aforementioned
antitheses. For such a middle-ground
position does of course exist, and more so over the past few centuries than
have either of the respective extremes, if we recall the inevitability of a
phenomenal divisibility coming in-between alpha-stemming noumenal
indivisibility on the one hand and omega-aspiring supernoumenal indivisibility
on the other hand. Consequently such a
phenomenal middle-ground is relative to and symptomatic of a kind of
compromise, or cross, between what precedes it in the history of the particular
spectrum to which it pertains and the discipline that is destined, sooner or
later, to succeed it, about which, however, it will be largely if not entirely
ignorant. In the case of the
philosophy/theosophy spectrum, which is that which most closely approximates to
the Divine, we are alluding to anthroposophy, or a love of man considered in
its humanistic context, and such a discipline corresponds to a Christian
position in between Creator-stemming philosophy and theosophical aspirations
towards the Holy Ghost, with particular reference to idealistic Protestantism. Not how best to conduct one's life in the
light of philosophical wisdom, nor how best to conduct oneself in the light of
theosophical idealism, but how best to love one's fellow man in the light of
anthroposophical humanism. 'The happiness
of the greatest number' follows from an anthroposophical premise ... that the
chief concern of life is neither personally practical nor impersonally
theoretical, active nor passive, but both active and passive,
practical and theoretical, in relation to the interests of humanity
generally. What one might call worldly
idealism or, as I have elsewhere termed it, a wavicle atomicity, which
corresponds to phenomenal religion. In
the case of the theology/psychology spectrum, however, we are obliged to posit
an epistemological middle-ground in between knowledge of God (the Father) and
knowledge of the psyche, which takes the form of knowledge of knowledge, or
knowledge of how we know what we know - the origin, nature, and limitations of
knowledge as such, a discipline that focuses attention on man's
knowledge-forming faculty rather than on either theological anterior knowledge
in relation to the Father or psychological posterior knowledge in relation to
the psyche and such bearing as it may have on the future development of
transcendent spirit. If epistemology
fits in between these two extremes, then so, it seems to me, does ontology, or
the science of being, and philology, or the science of the structure and
development of language, with the latter preceding epistemology and the former
succeeding it, pretty much as grand- and petty-bourgeois disciplines flanking a
specifically bourgeois discipline on the diabolic spectrum. Finally, it will be necessary to posit an
anthropological middle-ground in between sexology and sociology on the third,
or worldly, spectrum, so that the study of man as such is seen as taking a
phenomenal position in between the study of his sexual habits on the one hand
and (the study) of his social habits on the other, that is to say as a
humanistic concern coming in-between reproductive and productive extremes, sex
and society.
52. Thus our three spectra should read as
follows:-
1. philosophy anthroposophy theosophy
2. theology epistemology psychology
3. sexology anthropology sociology
with Father
- Son - and Holy Ghost implications stretching through divine, diabolic, and
worldly distinctions. Clearly the three
major contemporary disciplines are theosophy, psychology, and sociology, since
they alone pertain to the omega poles of their respective spectra ... and
things can only become more omega orientated as time goes by, doubtless even to
the point where, firstly, sociology and, then, psychology will be left behind
as both worldly and diabolic biases are eclipsed by the divine bias of a truly
supernoumenal indivisibility in Transcendentalism. At present, however, open-society criteria
tend to prevail in the world and, consequently, a seemingly timeless
juxtaposition of one discipline with another - philosophy with theosophy,
theology with psychology, sexology with sociology - is not uncommon. Yet, strictly speaking, each of the extremes
is mutually exclusive. Philosophy
excludes the possibility of theosophy and vice versa. One is a philosopher or a theosophist, a
theologian or a psychologist, a sexologist or a sociologist, not both at
once! Although appearances of being
'three in one', like Christ, will accrue to the anthroposophical,
epistemological, and anthropological middle-grounds, as befitting a worldly
phenomenal compromise in-between alpha and omega, proton and electron
antitheses. Where philosophy ends,
anthroposophy begins. And where
anthroposophy ends, there begins theosophy.
The same of course applies to the disciplines on each of the other
spectra.
53. Correct doing in relation to God ... the
Father; correct doing/being in relation to God ... the Son (of Man); correct
being in relation to God ... the Holy Ghost: philosophy - anthroposophy -
theosophy. The more doing the less being
and, conversely, the more being the less doing.
A theosophist is not only atheistic with regard to the Father; he is
indifferent to philosophy. A stoical or
hedonistic theosophist would be as paradoxical or, rather, self-contradictory
as a meditating philosopher.
54. Many of the things that pass for philosophy
are less philosophical than ontological or epistemological or philological or
psychological or even theological.
Genuine philosophy, by which is meant classical philosophy, is concerned
rather more with the practical conduct of life than with theories about life as
such. In that respect, Jean-Jacques
Rousseau and John Cowper Powys are somewhat closer to the classical ideal than,
say, Kant or Schopenhauer. So, in The
Conquest of Happiness, is Bertrand Russell.
Worldly, or phenomenal, philosophy, on the other hand, is far more
conceptual than perceptual.
55. In music, the distinction between
alpha-noumenal, phenomenal, superphenomenal, and supernoumenal can be
recognized on the basis of a percussive absolutism in the first case, an orchestral
relativity in the second, an electronic relativity in the third, and
synthesizer absolutism in the fourth.
Thus in the case of the alpha noumenal, we are dealing with a reactive
indivisibility between a variety of, for the most part, hand-played percussion
instruments, the musical equivalent to proton-proton reactions. With the ensuing phenomenal stage of music,
however, percussion is reduced and transmuted, played rather more with
drumsticks or some similar artificial means, and it takes on a subordinate role
to stringed and wind instruments, as in the classical orchestra, so that an
atomic integrity between protons and electrons is the musical result, with
correspondingly relativistic implications.
Similar implications accrue to the compromise between percussive and
electric instruments - as, for example, guitars, keyboards, etc. - which
characterizes superphenomenal music, whether in terms of pop, rock, modern
jazz, or any combination of the three; though, as a rule, percussion is rather
more persistent on this level of music than on the classical, if slightly less
forceful, diversified, and (except in rare instances) obtrusive, serving merely
to accompany the lead instruments rather than to rival or dominate them. Yet if some kind of electron-biased atomicity
may be elicited in connection with superphenomenal music, then the ensuing
supernoumenal music would suggest an attractive indivisibility symptomatic of
free-electron criteria ... in which several synthesizers co-operate in the
production of a totally synthesizer-derived sound, as in the cases of
Jean-Michel Jarre and Tangerine Dream traditionally. Such synthesizer indivisibility is the
ultimate musical format and, if progress is to come, it can only be in terms of
how the synthesizers are played, that is to say with regard to increasing the
pitch-biased, and hence idealistic, element at the expense of rhythm, so that
even synthesizer-derived percussion 'withers away' in the course of
supernoumenal time, as music approximates ever more closely to the pure
electron indivisibility of the Omega Absolute.
Such truly divine music will be as far removed from the percussive
inception of music in alpha-noumenal rhythms ... as one-piece zipper suits of a
PVC construction from ankle-length cotton dresses. Only with the transcendence of rhythm will
music become entirely free.
56. It is not by mere chance that coital sex is
rhythmic, that man makes love to the opposite sex on a rhythmical basis. Such coital rhythms amount to a deference, on
the part of men, to the proton-biased alpha-noumenal nature of the vagina. Like music, sex can only become free, from a
male standpoint, once it is released from coital enslavement and elevated above
the rhythmic to a masturbatory status in pornographic sublimation, albeit with
the long-term aim of transcending the masturbatory element altogether - an aim
comparable to synthesizer music or, rather, supermusic that transcends
percussive rhythms. Hence supersex,
which is supernoumenal in character, permits of sexual salvation to the extent
that the rhythmic element is left behind, or transcended, as 'sex' becomes
increasingly mind-biased. Such
supernoumenal sex is to phenomenal sex what the Centre is/will be to the State
- the only terms on which the State can 'wither' ... as the Centre
expands. When, however, the State
becomes an end-in-itself, as in communist countries, there can be no withering
of sex in regard to its rhythmic roots but, rather, a continuation of sex on
artificial terms, with particular regard to the use of plastic inflatables
and/or vibrators, depending on the individual's gender. In other words, sex is superphenomenal in the
context of the
57. But the Socialist State will not properly
understand the nature and status of pornography (although I use the term with
regard to erotic as opposed to sadistic material, and especially within a
lawfully teenage context), in consequence of which it is improbable that
pornographically-dependent sex will flourish wherever Socialism prevails. Only in the Centre, and thus with reference
to Social Transcendentalism, can proper justice be done to this ultimate mode
of sexuality. However, if the Socialist
State is incapable of coming to terms with supernoumenal criteria, whether with
regard to sex, music, art, or anything else (and primarily because its
naturalistic bias will dispose it to superphenomenal criteria), then there
should be no doubt as to the place of inflatable and vibrator sexuality in such
a State; for this alone is truly commensurate with the superphenomenal. On the other hand, homosexuality will be
frowned upon and its practitioners penalized within the context in question,
since it is symptomatic of sexual decadence within a phenomenal, or democratic,
context, having strong socialist implications from a Western, and hence
Germanic, point-of-view, which makes it not so much superphenomenal as
anti-phenomenal and therefore somewhat more antinatural than supernatural. Such antinatural sexuality - and all modes
and degrees of anally-biased intercourse come under this category - could not
be countenanced within a superphenomenal society, such as Communism strives to
realize. For the antinatural is but a
degeneration of the natural and accordingly fails to meet the artificial
criteria required in and by a superphenomenal context. Plastic inflatables are no less beyond
homosexuality than straight heterosexuality is before it. Homosexuality is the end of phenomenal
civilization, not the beginning of superphenomenal civilization! And even homosexual pornography, or
pornographic material involving male models, would be irrelevant in a
superphenomenal society, since a form of sexual Nazism in which materialism is
idealized through the medium of photography.
An idealistic decadence is no less unacceptable to a new civilization
than decadence in all of its materialistic baseness. Nazism and Socialism are alike beneath the
superphenomenal pale.... Of course, what applies to the superphenomenal applies
even more to the supernoumenal, where even inflatable and vibrator sexuality
would be to a certain extent taboo, the emphasis being on mature juvenile
erotica.
58. Probable antithetical equivalents to be found
between (a) erotic paintings and/or drawings on the one hand and pornographic
erotica on the other, as regarding alpha and omega idealistic extremes, e.g.
ancient Indian or Persian drawings/paintings in relation to latter-day
photographic pornography; (b) erotic sculptures or carvings on the one hand and
'sex dolls' or vibrators on the other, as regarding alpha and omega
naturalistic extremes, e.g. ancient Greek nude statues in relation to plastic
inflatables; (c) cunnilingus in relation to fellatio, as regarding worldly
idealistic extremes; (d) lesbianism in relation to homosexuality, as regarding
worldly materialistic extremes. Thus,
treating heterosexuality as a worldly and therefore realistic mode of
sexuality, one could speak of cunnilingus and fellatio as flanking it above ...
in the realms of pre- and post-worldly sexual idealism, but of lesbianism and
homosexuality as flanking it beneath ... in the realms of pre- and post-worldly
sexual materialism. Flanking these
extremes, however, will be the alpha and omega idealistic extremes cited in (a)
above, and the alpha and omega naturalistic extremes cited in (b) above, so
that we may speak of erotic drawings, for instance, as preceding cunnilingus
and of pornographic erotica as succeeding fellatio on the one hand, but of
erotic sculptures as preceding lesbianism and of plastic inflatables as
succeeding homosexuality on the other hand.
An atomic breakdown of each mode of sexuality would read as follows:
alpha idealistic extreme: proton wavicles; omega idealistic extreme: electron wavicles;
alpha naturalistic extreme: proton particles; omega naturalistic extreme:
electron particles; pre-worldly idealistic extreme: proton-biased atomic
wavicles; post-worldly idealistic extreme: electron-biased atomic wavicles;
pre-worldly materialistic extreme: proton-biased atomic particles; post-worldly
materialistic extreme: electron-biased atomic particles; worldly realistic
middle-ground: atomic balance.
59. Treating cunnilingus and fellatio as
antithetical on this pre- and post-worldly basis seems to me the most
objectively credible interpretation of these modes of sexual behaviour, which
reflect diametrically opposite attitudes - the former an attitude of deference
and even obeisance towards the female sex, the latter an attitude of deference towards
the male sex, as appropriate to the moral and social standing of each of the
sexes during the pre- and post-worldly epochs in question. By which I mean that until the properly
worldly epoch of Western civilization, as pertaining to the 17-19th centuries,
men were inferior to women and, accordingly, would have been more disposed to
practising sexual deference towards them in the form of cunnilingus, whereas
ever since the first decades of the twentieth century women have been losing
ground to men and thus becoming less feminine than masculine in their outlook
on life, more disposed, in consequence, to practise sexual deference towards
men in the form of fellatio, in which the woman is the sexually active partner
within a context that places her in a quasi-obeisant position, acknowledging
the phallic ascendancy of male-biased post-worldly society. For whereas women were once the exemplars of
everything good and noble, the balance has increasingly tipped, during the past
hundred years, towards men, and women now continue to prostrate themselves
before men as the exemplars of everything good and noble - in a word, of
triumphant male progress! Yet such a
view is of course relative and therefore pertinent to the world, or worldly
sexuality, rather than to the divine and diabolic modes of sexuality which
exist at a proletarian remove, as it were, from bourgeois modes, including the
aforementioned, and which presuppose a free-electron orientation, not merely
atomic sexuality with either a proton or an electron bias, depending on the
mode or context in question.
Consequently we could speak of cunnilingus as grand-bourgeois idealistic
sexuality, in contrast to petty-bourgeois fellatio. And by a similar token it should be feasible
to regard lesbianism in a grand-bourgeois materialistic light, in contrast to
petty-bourgeois homosexuality - treating each mode of sexuality on an
alpha/omega basis within the worldly framework of fleshy realism, so that, on
the one hand, we are able to distinguish between alpha and omega modes of
realistic idealism, whilst, on the other hand, we are distinguishing rather
more between alpha and omega modes of realistic materialism.
60. But why do I distinguish, in such fashion,
between idealism and materialism anyway?
What is it about cunnilingus and fellatio that justifies me in applying
the term 'idealism'? Well, the answer to
that question is: because each mode of sexuality requires the use of the head
and entails a quasi-absolutist sexual commitment ... either to the vagina or to
the penis, rather than - except in the case of dualistic oral sex, which ought
to be described as idealistic realism - to both at once. Thus in the case of cunnilingus, the male
applies his mouth and tongue to the female's vagina ... in an idealistic deference
towards her sexual femininity, which makes for an alpha-stemming orientation,
whereas in the case of fellatio the female applies her mouth and tongue to the
male's penis ... in an idealistic deference towards his masculinity, which
makes for an omega-oriented sexuality, albeit within the worldly context. Such idealism is in marked contrast to the
sexual materialism of lesbians and homosexuals, since the head is not here at
stake and two sexually identical bodies pleasuring each other on a rather more
down-to-earth basis are somewhat less idealistic than materialistic (on account
of their sexual identity). For realism
is precisely the compromise between male and female, penis and vagina, which
constitutes the heterosexual norm as the world's sexual fulcrum, so to
speak. There can be idealistic realism,
as in the case of a dualistic oral experience, but never materialistic realism
... except to the extent that sodomy takes place between the sexes. Straight heterosexuality is realistic on
account of this sexual compromise between opposites. Only on the pre- or post-worldly flanks, as
it were, can one speak of realistic materialism - realistic to the extent that
two bodies are involved, materialistic to the much greater extent that both of
them are sexually identical. Yet if both
materialism and idealism flank realism in its strictly coital context, it
should not be forgotten that such pre- and post-worldly manifestations of
sexual extremism are also flanked, on both alpha and omega levels, by more extreme
manifestations of sexuality, with noumenal and supernoumenal, subphenomenal and
superphenomenal implications ... as discussed above. In point of fact, we have already
distinguished between superphenomenal and supernoumenal on the omega plane,
with specific reference to plastic inflatables and pornography respectively,
and should categorize the former in terms of idealistic naturalism, or
supernaturalism, and the latter in terms of idealistic idealism, or
superidealism. Contrast this with the
naturalistic idealism of the divine alpha-noumenal and the materialistic
naturalism of the diabolic alpha-noumenal, or subphenomenal, and you have a
complete picture of sexual evolution, both civilized and natural, from the dawn
of civilization to the present day and even into the next and ultimate
civilization, which, being transcendental, will place especial emphasis on the
superidealistic modes of sexuality in preference to anything natural or, for
that matter, antinatural (without, however, unduly encouraging sex of any
description).
61. Interestingly, a further distinction could be
drawn between the superphenomenal and a crude supernoumenal mode of
sexuality. For there is a sense in
which, contrary to what I maintained earlier with regard to the Socialist State
effectively being a plastic-inflatable dead-end, extrapolations from Communist
purism to a Transcendental Socialist order suggest the possibility of a video
alternative to inflatable sex which might be defined as crudely supernoumenal
... insofar as motion is involved with regard to actual participants. There are other analogies with what I am
attempting to express here - for example, the superphenomenal/crude
supernoumenal distinctions between, say, light-blue denims and leather pants
(in contrast to the smooth supernoumenal status of PVC pants), which suggest a
Communist/Transcendental Socialist option.
Doubtless, what applies on the supernaturalistic plane also applies, in
a converse kind of way, on the superidealistic plane, where a distinction between
Fascism and Social Transcendentalism would be in order, so that the
supernoumenal mode of sexuality, which requires erotic pornography, may be
regarded as being less pure on the Social Transcendentalist level than on the
strictly Fascist level - less pure to the extent of being more actively
heterosexual than passively erotic in character, i.e. pornography rather than
erotica, though always on a non-sadistic and non-sensational basis. Of course, there are other applications of
video than the purely sexual, and our theorizing has to account for them if a
more comprehensive and possibly accurate perspective is to emerge. One could even distinguish between videos on
the basis of a Transcendental Socialist/Social Transcendentalist dichotomy,
with those on the former side being linked to television, i.e. projected onto a
television screen, but those on the latter side being relatively free-standing
in the context of a video screen.
Clearly, if televideo is Transcendental Socialist, then a colour
portable of streamlined construction, like a monitor-style TV, can be regarded
in a Communist light, given its purist implications. Similarly if free-standing video is Social
Transcendentalist, then colour slides projected onto a screen would be Fascist,
and we could regard the video as a 'fall' from Fascist purism to the extent
that it entailed pictorial movement, i.e. action, and therefore stood closer to
the Transcendental Socialist ideological plane in terms of doing at the expense
of being, or doing-being as opposed to being-doing - a distinction, within
relative terms, between the Divine and the Diabolic.
62. Taking a wider view of being and doing, we may
contend that sleep or, rather, dreaming signifies doing-being on the alpha level
of subconscious self-indulgence, whether for good or bad, with regard to
pleasant dreams or nightmares, whereas consciously-determined activity
signifies being-doing, whether for good or ill, with regard to life or death,
sex or war. Sublimated actions, or those
which proceed instinctively from the body, are the closest to pure doing, since
they lack conscious determination and accordingly may be described as worldly,
in the strict bodily sense of that term.
Instinctive sexual actions come within this category, as do involuntary
movements, scratchings, jerks, etc. But
all of this is natural or, at any rate, has reference to natural behaviour,
which is why I used the word 'alpha' a moment ago, in order to distinguish it
from those artificial or supernatural modes of behaviour that would be better
defined in terms of 'omega', whether on divine, diabolic, or worldly levels -
in other words, with regard to artificially-motivated doing-being, such as
watching television, video, or, more inherently, experiencing LSD visions;
artificially-motivated being-doing, such as dancing (particularly within a
disco context), playing a musical instrument, or competing in some engrossing
sports context, like motorcycle racing; and, finally, artificially-motivated
doing, whether in a sports or a dance or some other context, where what happens
at the time is more automatic than consciously determined. Such distinctions hold true, then, at both
ends of the evolutionary spectra, and while supernatural doing-being and being-doing
are preferable, from an evolutionary standpoint, to their natural counterparts
(the same should be said of automatically-motivated doing in relation to
instinctively-motivated doing), we must not forget that the goal of human
striving is pure superconscious being, and that such being is as much above
artificially-motivated doing-being as the unconscious being of pure
unconsciousness is beneath the subconsciously-motivated doing-being of dreams.
63. Just as we spoke of being or doing-being on
alpha and omega levels, with regard to natural and supernatural distinctions,
so we can speak of natural truth on the alpha divine level and of supernatural
truth on the omega divine level or, to be more precise, of a continuum of
truths stretching from subnatural alpha beginnings to a supernatural omega end
via a natural worldly compromise. Thus
we have truth in relation to the Father, the Son, and the Holy Ghost, or
protons, atoms, and electrons, with centrifugal/centripetal implications. But I shall simplify matters by speaking of
natural-to-supernatural, including within the scope of the former term
subnatural truth. Hence truth in
relation to nature and the Cosmos on the one hand, and truth in relation to
man's aspirations towards the Holy Ghost on the other. Outer truth and inner truth, centrifugal
truth and centripetal truth, natural religion and supernatural religion. Similarly, we can speak of two opposite kinds
of beauty, viz. natural beauty (including the cosmic subnatural variety) and
supernatural, or artificial, beauty - the former outer and centrifugal, the
latter inner and centripetal; natural aesthetics and supernatural
aesthetics. Doubtless race horses come
within the former category and streamlined motorbikes within the latter. Or beautiful women on the one hand and
plastic inflatables on the other hand.
Or perhaps even natural flowers in relation to artificial flowers - for
example, plastic roses? Indeed, the more
disposed a person is to artificial beauty the less he will be disposed to its natural
counterpart.... Now what applies to beauty applies just as much to truth, that
is to say, to supernatural truth in relation to natural truth. 'The more a man
cultivates the arts, the less he fornicates', wrote Baudelaire in regard to
beauty, and the more mindful a man is of inner truth in relation to the Holy
Ghost, the less he will care for outer truth in relation to either the Cosmos
or nature.
64. But if truth and beauty are the divine and
diabolic alternatives with which life presents us on very antithetical terms,
then strength and goodness are their worldly counterparts, and we can just as
readily distinguish between natural strength and artificial, or mechanical,
strength ... as between natural goodness and artificial goodness, reserving for
ourselves the right to a specific bias either way. Doubtless natural strength applies to
truncheons, fists, feet, and hands used in an aggressive way, while bullets,
bombs, missiles, and torpedoes are all manifestations of artificial strength
when launched from their mechanical platforms.
So are tractors when used to clear away or lift something that would
have required three or four times as many horses or even ten times as many men
all exerting their muscles at once.
Strength is the power of force exerted against something else and,
although it is of the world, it has a diabolic bias, in contrast to goodness
which, while being worldly in character, smacks of the Divine, whether in terms
of the natural or the artificial, with reference, say, to fruit on the one hand
and to flavoured yoghurts on the other, or to water as opposed to cola, or
potatoes as opposed to chips. The Good
is always useful, particularly to human wellbeing, and doing well to others is
only intelligible within the framework of what is good for them. If strength is fundamentally autocratic, then
goodness is essentially democratic.
Apples are good so long as one needs to eat and even after one has
eaten, though rotten apples are bad. The
absence of all apples, or of any food, is also bad, especially if one is
starving to death in consequence. Yet it
isn't bad in the same concrete way as a rotten apple, but in an abstract way,
which is rather less evil than unfortunate.
65. Similarly, the absence of truth isn't
necessarily falsity, though falsity can exist alongside truth and even be taken
for truth until it is 'seen through'.
Falsity is, rather, the negation of truth, just as ugliness is the
negation of beauty, weakness the negation of strength, and evil the negation of
good. Whatever conduces towards
happiness is true, whatever conduces towards love is beautiful, whatever
conduces towards pride is strong, and whatever conduces towards pleasure is
good. Conversely, whatever results in
grief is false, whatever results in hate is ugly, whatever results in
humiliation is weak, and whatever results in pain is evil. And this whether we are considering the alpha
or omega poles of any given experience-spectrum, the natural or the
supernatural. There is natural truth and
supernatural truth, natural happiness and supernatural happiness. Pleasant dreams are an example of the former,
pleasant trips an instance of the latter.
Conversely, there is natural falsity and supernatural falsity, natural
sadness and supernatural sadness.
Unpleasant dreams are an example of the former, unpleasant trips an
instance of the latter. Likewise, there
is natural beauty and supernatural beauty, natural love and supernatural
love. Good-looking women are an example
of the former, well-made 'sex dolls' an instance of the latter. Conversely, there is natural ugliness and
supernatural ugliness, natural hate and supernatural hate. Bad-looking women are an example of the
former, badly-made 'sex dolls' an instance of the latter. Similarly, we may speak of natural goodness
and supernatural goodness, natural pleasure and supernatural pleasure, with
natural food an example of the former and synthetic food an instance of the
latter. Conversely, we may speak of
natural evil and supernatural evil, natural pain and supernatural pain, with
rotten or mouldy food an example of the former but rotten or poisonous
synthetic food an instance of the latter.
Finally, we may speak of natural strength and supernatural strength,
natural pride and supernatural pride, with athletic ability an example of the
former and Grand-Prix ability an instance of the latter. Conversely, we can speak of natural weakness
and supernatural weakness, natural humiliation and supernatural humiliation,
with athletic inability an example of the former and Grand-Prix inability,
whether for personal or mechanical reasons, an instance of the latter. Examples could be multiplied, but each
category is to a large extent independent of the others and should only be
evaluated in relation to itself.
66. Speaking of any given spectrum in terms of
another is both morally wrong and patently absurd. A person isn't necessarily weak because he
lacks the appearance of strength, since he may well be primarily good or
beautiful or true and, accordingly, entitled to evaluation on one or other of
these alternative terms, with the possibility of an alternative negative
evaluation if appropriate. Also we must
bear in mind the nature of the quality - or absence thereof - we select in regard
to any given person or thing, since there is an antithetical distinction
between the natural and the supernatural and/or artificial, and what is
entitled to evaluation in terms of the one should never be evaluated according
to the other! Of course, no man is
entirely any one thing. All men are a
combination, in different degrees, of a variety of qualities and
quantities. Yet this need not prevent us
from ascribing a leading or principal characteristic to any given person, since
no man is everything in equal degrees either.
Some men are predominantly divine and, hence, truthful or false; some
men are predominantly diabolic and, hence, beautiful or ugly; some men are
predominantly worldly in an autocratic way and, hence, strong or weak; some men
are predominantly worldly in a democratic way and, hence, good or evil, with
all due gradations of quality in accompaniment.
Thus sadness with the false and happiness with the true; hate with the
ugly and love with the beautiful; humiliation with the weak and pride with the
strong; and, finally, pain with the evil and pleasure with the good. Basically, men are divisible along these
essentially tripartite lines, with divine, diabolic, and worldly
implications. It is only in a democracy
that this fact can be lost sight of, the more so in proportion as worldly, and
hence bodily, criteria obtain. For there
can be no doubt that societies differ from one another in evolutionary terms,
and the ideal of one society may differ considerably from that of another,
especially when the societies in question are not only diametrically
antithetical in terms of, say, to what pole of a given spectrum they may
pertain but pertain, moreover, to different spectra, with the possibility -
certainly in the case of a divine/worldly distinction - of no real cultural or
social contiguity whatsoever.
67. Thus whilst a materialistic society will make
strength its principal ideal, beauty will be the principal ideal of
naturalistic societies, goodness the principal ideal of realistic societies,
and truth the principal ideal of idealistic societies. There may also be periods in any given
society when not strength but weakness will be the prevailing norm, not beauty
but ugliness, not goodness but evil, not truth but falsity, irrespective of whether
or not such negative quantities and their respective qualitative attributes are
elevated to the status of an ideal.
Certainly there is ample evidence to show that the negative attribute
tends to precede the positive one in any given type of society, so that before
truth can get an airing, even in relatively rudimentary terms, there must first
be falsity; for falsity is ever the alpha roots of the Divine from which the
flower of truth must eventually spring.
One might even say that falsity is a precondition of truth, since
without it there can be no revolt in favour of truth. Without paganism there would have been no
Christianity, without the Creator no Christ.
And what applies to the alpha-stemming half of the divine spectrum
applies just as much to its omega-aspiring half; for no less than natural
falsity is superseded by natural truth ... must supernatural falsity, or
Fascism, be superseded by supernatural truth, or Social Transcendentalism. Fascism is as much a precondition of
theocratic Centrism as paganism ... of Christianity, particularly in its
Catholic manifestation. Truth, whether
natural or supernatural, is not possible without reference to a falsity against
which it is in revolt. You cannot
conjure truth out of thin air. Falsity
is the ground of truth. Similarly,
ugliness is the ground and precondition of beauty. Beauty, whether natural or artificial, cannot
materialize where there has not first been ugliness. You do not start from beauty and work down to
ugliness, since evolution proceeds forwards, and as much within the diabolic
spectrum as within the divine spectrum or, for that matter, each of the worldly
spectra. Beauty is perfect form, which
is perfect appearance, and should be regarded in terms of the maturation of the
Diabolic rather than as a refutation of or antithesis to it. Thus ugliness and beauty are both diabolic,
the only difference being that whereas ugliness is the root, or primitive,
manifestation of the Diabolic, beauty is its flowering into full maturity, a
more evolved manifestation of the Diabolic which stands to the original
manifestation as the blossom of a flower to its roots, just as Christ stands to
the Creator as Son to Father, natural divinity to subnatural divinity - the one
true and the other false. Doubtless, the
same may be held of artificial beauty in relation to artificial ugliness, a
modern skyscraper city, say, in relation to the slum- or ghetto-type city that
may have preceded it - assuming the new-style city was not built from scratch
(though obviously in relation to other cities, both contemporary and past).
68. Imperfect form precedes perfect form no less
on the artificial plane than on the natural one, which stands to it as alpha to
omega, even though they may overlap and co-exist, which is usually the case
within contemporary open societies where, more often than not, the natural
takes precedence over the supernatural, as though in deference to a traditional
hierarchical pattern. Obviously my chief
intellectual interest is with the latter, or artificial, modes of
ugliness/beauty, and I wager that, ideologically considered, Communism and
Western Socialism stand to Transcendental Socialism as Fascism to Social
Transcendentalism, which is to say, as ugly preconditions of a more beautiful,
and hence ideologically mature, extrapolation.
For it has to be admitted that Transcendental Socialism is more
concerned with beauty than truth, even when it boasts of connections with the
latter, and that such beauty testifies to a revolt against Western ugliness. The artificial beauty of the
69. Alpha-stemming diabolic evolution can be
regarded as a struggle from the formless to the formful, as from the sun to the
most beautiful men, which entails a progression from protons to electrons,
albeit with reference to a particle as opposed to a wavicle bias ... contrary
to what appertains to the Divine. And
yet, if we are talking, in effect, of two different levels of the
Diabolic, viz. ugly and beautiful, with qualitative implications of hate and
love, we are also talking of two different types of the Diabolic, with
Satanic and Antichristic implications respectively. For if natural ugliness is characterized by a
particle-biased formlessness with regard to protons, then the particle-biased
form which characterizes the Beautiful has regard to electrons, and therefore
to a more atomically-evolved manifestation of the Diabolic. Just as Christ stands to the Creator in the
manner of natural truth to natural falsity, or wavicle-biased electrons to
wavicle-biased protons, so natural beauty stands to natural ugliness in the
manner of Antichrist to Satan. But if
this is true of the alpha-stemming part of each spectrum, it is no less true of
its omega-aspiring part, since, as we have noted, artificial ugliness tends to
precede artificial beauty, and artificial falsity to precede artificial truth.
70. Thus we have two types of the Diabolic, or
Superdiabolic, on the artificial plane no less than on the natural one,
together with two types of the Divine, which may be characterized in terms of
the Supersatanic and the Super-antichristic on the one hand, and the
Superfatheristic and the Superchristic on the other, with proton and electron
distinctions - protons tending to predominate on the planes of falsity and
ugliness, electrons on the planes of truth and beauty, though always with the
aforementioned wavicle and particle distinctions ... as applying to the Divine
and to the Diabolic respectively. For
whereas a wavicle bias makes for essence, a particle bias makes for appearance,
whether in terms of ugliness or beauty.
Hence proton-wavicle artificial or supernatural falsity and
proton-particle artificial or supernatural ugliness on the one hand, but
electron-wavicle artificial truth and electron-particle artificial beauty on the
other hand. Alternatively, one could
speak of superfalsity and supertruth with regard to the omega part of the
divine spectrum, and of super-ugliness and superbeauty with regard to the omega
part of the diabolic spectrum. These
would contrast to both natural falsity and truth in the one case, and to
natural ugliness and beauty in the other - as relative to the alpha part of
each spectrum.
71. Thus there is a progression from the Father to
Christ with regard to the natural part of the divine spectrum, and from the
Superfather to Superchrist with regard to its artificial, or supernatural,
part. Such alternatives are of course
more characteristic of the head than of the body, and oblige us to posit
analogies with mind and brain on a tripartite basis, as between subconscious,
conscious, and superconscious in the one case, with old brain, mid-brain, and
new brain in the other, the subconscious correlative of the Father, the
conscious correlative of Christ, and the superconscious correlative of
Superchrist; although a correlation between the lower part of the
superconscious and the Superfather also has to be considered, which accords
with the superfalse and therefore with an artificial, external precondition of
the supertrue ... in pure superconsciousness.
Doubtless the Jungian distinction between the personal unconscious and
collective unconscious is correlative of the Father and the Superfather
respectively, while leaving Christ and Superchrist to the conscious and
superconscious. With regard to the
brain, however, we shall posit a correlation between the old brain and Satan,
the mid-brain and Antichrist, the lower part of the new brain and Supersatan,
and the upper part of the new brain and Super-antichrist, though such
correlations are not of course to be taken literally but merely regarded as an
approximate guide to the true nature of both mind and brain in their tripartite
entirety. Certainly, analogies with
political or religious figures could be inferred, and few people would doubt an
argument to the effect that Hitler more accords with the superfalse collective
unconscious than with the supertrue superconscious, whereas if Marx is as
credible a candidate as any for the role of Supersatan in relation to socialist
super-ugliness, then no better candidate than Lenin could be found to fill the role
of the Super-antichrist in relation to communist or, rather, Soviet
superbeauty. I shall say nothing,
however, about the best candidate for the Superchristic role in relation to
supertruth! For as surely as the
Diabolic proceeds from the lower new-brain to the higher new-brain, so the
Divine proceeds from the lower superconscious to the higher
superconscious. Indeed, we should really
be speaking of superdiabolic and superdivine in connection with the omega pole
of each spectrum, since that is what, in effect, the roles of the Superfather
and Superchrist on the one hand and of Supersatan and the Super-antichrist on
the other hand actually amount to, in contrast with the alpha-stemming
equivalents which precede them.
72. Certainly this distinction we have drawn
between one type of divinity and another, as also between one type of diabolism
and another, could be further defined in terms of negative and positive, with
the Father and Superfather corresponding to the negative Divine on natural and
supernatural levels, but Christ and Superchrist corresponding to the positive
Divine on natural and supernatural levels.
Just so, Satan and Supersatan would correspond to the negative Diabolic
on natural and supernatural levels, with the Antichrist and the Super-antichrist
corresponding to the positive Diabolic on these same levels, which are
equivalent and yet antithetical in evolutionary terms. Thus the negative divine and diabolic levels
would correspond to proton wavicles and particles respectively, while the
positive divine and diabolic levels would likewise correspond to electron
wavicles and particles. As already
noted, the false is not diabolic and the true alone divine; it is simply a
lower, i.e. negative, mode of the Divine.
And, by a similar if converse token, beauty is not divine because
ugliness is diabolic; it is simply a higher, i.e. positive, mode of the
Diabolic. Hence Baudelaire, no less than
73. However that may be, the distinctions we have
drawn between falsity and truth, ugliness and beauty, etc., appertain to the
head, both psychologically and physiologically, more than to the body, which,
not altogether surprisingly, has a different order of distinctions which are
less divine or diabolic than worldly. I
have already noted the body's basic distinctions in terms of weakness and
strength on the one hand and evil and goodness on the other, with the former
options appertaining to what may be called an autocratic spectrum, and the
latter options appertaining to a democratic one, whether with regard to the
natural or to the artificial, that is, whether on alpha-stemming or
omega-aspiring terms. Sticking to our
physical analogue, it will come as no surprise to most people that broken bones
are symbolic of weakness, whereas muscles, particularly when developed beyond
the normal scale, serve to symbolize strength.
In the first case, humiliation; in the second case, pride. Similarly, spilt blood all-too-readily
connotes with evil and, hence, pain, whereas sensual gratification,
particularly when of the flesh, connotes with goodness and, hence,
pleasure. Taking our analogies a step
further, one could argue that bones and muscles connote with autocratic
weakness and strength respectively, while blood and flesh connote, by contrast,
with democratic evil and good. Certainly
we have adequate reason to equate broken bones with weakness and spilt blood
with evil, since in both cases violence is usually responsible, and violence is
the product of ugliness and thus of hate.
The body isn't usually the motive of its own actions, neither on the
negative planes of weakness and evil nor on the positive planes of strength and
goodness, which, likewise, may require some motive from 'On High', so to speak,
such as beauty and love if, for example, the gratification of the flesh is to
acquire diabolic sanction. The more
democratic the society, however, the less importance such a motive will be and
the more purely carnal the bodily satisfactions. Mindless self-assertion and mindless
self-indulgence become equally indicative of worldly purism.
74. However, even in the world there are diabolic
and divine leanings, with the particle-biased atomic spectrum of weakness and
strength, negative and positive autocratic worldliness, leaning towards the
former and, by contrast, the wavicle-biased atomic spectrum of evil and good,
negative and positive democratic worldliness, leaning towards the latter. In other words, each spectrum has a bias
towards either the Diabolic or the Divine within the context of its own worldly
integrity. Consequently the
weakness/strength spectrum is the worldly parallel to the ugliness/beauty
spectrum above, whereas the evil/goodness spectrum is the worldly parallel to
the falsity/truth spectrum above, the former diabolic and the latter
divine. Now just as we distinguished
between negative and positive in regard to the atomicity of each of the 'head'
spectra, so the negative worldly attribute within each of the 'bodily' spectra
has a proton bias, the positive worldly attribute, by contrast, an electron
bias. Thus proton-biased weakness and
evil, electron-biased strength and goodness.
Particles and wavicles within an atomic cohesion.
75. Speaking more generally of each of the
spectra, whether 'head' or 'bodily', we have to satisfy ourselves as to whether
the qualitative attribute precedes and is a precondition of the quantitative
attribute, or vice versa. In other
words, does sadness precede falsity or is falsity a precondition of
sadness? Or, to take the negative
diabolic equivalent of falsity, does hate precede ugliness or is ugliness a
precondition of hate? Similarly, within
the positive side of each spectrum, does joy precede truth or is truth a
precondition of joy? And does love
precede beauty or is beauty a precondition of love? Obviously a commonsensical, merely physical
answer to these questions will assert that the quantitative precedes and is
therefore a precondition of the qualitative, viz. falsity a precondition of
sadness, truth a precondition of joy, and so on. But while this would be the most apparent
answer, the essential, or metaphysical, answer is to the contrary; namely that
sadness precedes and is the necessary precondition of falsity, just as joy precedes
and is the necessary precondition of truth.
Likewise, within the diabolic spectrum, hate is the precondition of
ugliness, love the precondition of beauty.
And, taking the worldly spectra to complete the picture, it will
transpire that humiliation is the precondition of weakness, pride the
precondition of strength; pain the precondition of evil, pleasure the
precondition of good. For it must be
admitted that the noumenal precedes the phenomenal, and what is qualitative is
inherently noumenal, in contrast to the quantitative, and therefore phenomenal,
attribute that stems from it. Contrary
to superficial appearances, hate precedes ugliness, not vice versa, and,
conversely, no woman is more beautiful than when she is loved. Indeed, love is what renders her beautiful
or, if that sounds too sweeping, let us rather say that without love there is
no essential beauty but merely an apparent, or superficial,
beauty such that merely pertains to the physical. With love, her beauty becomes metaphysical
and accordingly acquires soul.
76. Thus we concur with Schopenhauer in positing a
noumenal precondition of phenomenal quantities, although such a qualitative
precondition extends beyond the negative attributes to the positive ones as well,
which are not so much Cosmos-derived as ... nature-derived, and therefore more
worldly, since appertaining to the electron side of the atom, whether on
wavicle or particle, divine or diabolic terms.
Unlike hate, love cannot be derived in any degree from a cosmic noumenal
source, for instance the particle-biased proton-proton reactions of the sun,
since it requires an electron-particle bias, and such a bias will not be found,
as a rule, on the subatomic plane but only within a worldly and, in particular,
organic context, with especial reference to man. Even animals would seem incapable of love as
we understand it, since of a psychic constitution which is too rudimentary and,
hence, biased towards protons for all but the most primitive expressions of love,
as for example in loyalty and trust, to materialize. Yet, in man, love can be so intense as to
completely transform his world-view, and this manifestation of the Diabolic
must be subsumed under the general rubric of Antichristic emotionalism, in contrast
to the satanic emotionalism of hate, which may be said to derive from a
pre-worldly and therefore genuinely noumenal source. Of course, what applies to hate and love will
apply to each of the other pairs of attributes as well, the negative preceding the
positive and the qualitative the quantitative, so that we may trace the
original negative experience to one of three noumenal roots, viz. divine,
diabolic, or planetary, while reserving for the positive experience a
comparatively worldly noumenal extrapolation, as in the case of joy as a
precondition of truth. As the reader may
have surmised, falsity is everywhere the root divine condition, though, before
falsity can arise in the phenomenal, there must first of all be sadness, or
something analogous, in the noumenal, which is to say, in the central star of
the Galaxy, for which a wavicle proton-proton reaction is the most apposite
definition, as befitting the Creator.
Thus falsity is the expression of sadness no less than truth the
expression of joy. Truth cannot be
achieved on the basis of sadness, and neither will falsity arise from joy.
77. Yet if the qualitative precedes the
quantitative on the alpha-stemming levels of the divine, diabolic, and worldly
spectra, so that we have a noumenal precondition of a phenomenal outcome, it is
completely the converse where the omega-aspiring levels of these same spectra
are concerned! For, as I have elsewhere
argued, the superphenomenal is a precondition of the supernoumenal, and
consequently before there can be any qualitative attribute of a given
negative/positive polarity, there must firstly be a quantitative attribute that
precedes it. Thus before there can be
supersadness, a superfalsity such as Fascism must arise, and, likewise, before
superjoy can become a reality, there must firstly be supertruth. In each case, whether of the negative or
positive Divine, Superfather or Superchrist, the quantitative is a precondition
of the qualitative. And what applies to
the divine spectrum is just as applicable to the diabolic one, where, taking
the negative pole first, super-ugliness will precede superhate and be no less
its precondition than superbeauty in relation to superlove - the positive
diabolic pole on both quantitative and qualitative terms. An example of super-ugliness would be heavy
rhythmic rock music, whereas light, pitch-biased modern jazz will serve as an
example of superbeauty. Thus if
superhate, or hate which springs from and is inspired by artificial ugliness,
accords with the qualitative attribute of the negative Superdiabolic, in which
a proton-particle bias will preponderate, then superlove, or love inspired by
artificial beauty, accords with the qualitative attribute of the positive
Superdiabolic, in which an electron-particle bias will be preponderant. Both of which contrast with the wavicle bias,
whether on proton or electron terms, of the negative and positive Superdivine -
in other words with supersadness and superjoy, as appertaining to the superfalse
and to the supertrue respectively. Generally
speaking, it will be found that whereas the Divine is optical the Diabolic is
aural, and that purer feelings accrue to the former than to the latter. But more about that later! Here I wish to stress the superphenomenal
precondition of supernoumenal experience, and this applies as much to the
'bodily' spectra within an omega-aspiring context as to the 'head' spectra,
whether mind or brain, divine or diabolic (or, as I should say, superconscious
or new brain/superdivine or superdiabolic).
78. Thus superweakness will be a precondition of
superhumiliation, or humiliation attendant upon artificial weakness, i.e. a
mechanical breakdown or technical malfunctioning in some artificial context on
which one is dependent, while superstrength will be the precondition of
superpride, or pride attendant upon the powerful and efficient functioning of
some machine or mechanical apparatus with which one is associated - a racing
car, say, or a high-speed powerboat.
Clearly, there will be quite a difference of feeling between someone
whose racing car malfunctions early-on in a race and the driver whose machine
is performing at peak levels, leading him to eventual victory over his
remaining rivals. In the first instance,
superhumiliation attendant upon superweakness; in the second instance,
superpride attendant upon superstrength.
A proton-biased particle atomicity in the one case, an electron-biased
particle atomicity in the other.
Negative and positive modes of superworldliness respectively.
79. Similarly, in turning from the superautocratic
to the superdemocratic, we shall find that superevil is a precondition of
superpain, or pain attendant upon the reception of artificial evil, whether
through violence or electric shock or some accident involving mechanical or automotive
means, while supergood is a precondition of superpleasure, or pleasure
attendant upon the use of some artificial good, whether in the realms of food,
drink, sex, drugs, or whatever. Thus
superpain attendant upon superevil, for instance a bullet wound, and
superpleasure attendant upon supergoodness, for instance a (drink of)
cola. In the one case, a proton-biased
wavicle atomicity; in the other case, an electron-biased wavicle atomicity. Negative and positive modes of
superworldliness within superdemocratic terms.
Thus here, no less than elsewhere in the other spectra, the
superphenomenal is effectively a precondition of the supernoumenal.
80. My philosophy can accordingly be regarded as
the antithetical equivalent of Schopenhauer's, since he is concerned with the
alpha, where noumenon precedes phenomenon, whereas I am primarily concerned
with the omega, where superphenomenon precedes supernoumenon. Before one can be 'turned on' at any given
supernoumenal level, one must firstly be 'wired up', 'plugged in', 'geared up',
etc., to the relevant superphenomenal precondition. A new world is thereby established which is
the converse of the old one. And,
increasingly, the more this new and artificial world takes hold of the
'turned-on' individual, the less will the old and natural world have any
meaning for him. Beyond a certain point,
one has no use for the noumenal or phenomenal in the alpha-stemming contexts
propounded by Schopenhauer. One denies
them. For the Father is irrelevant to
anyone set upon attaining to the Holy Ghost.
He must be atheist with regard to the former before he can become truly
theist or, rather, deist with regard to the latter. A true re-evaluation or, rather,
'transvaluation of all values' is required here, and this presupposes the
adoption of the superphenomenal as a means to the supernoumenal. Such is the real implication of being 'born
again'.
81. We have agreed, therefore, that the negative
precedes the positive, whether in terms of the Divine, the Diabolic, or the world. The further back in alpha-stemming time we go
(at least in imagination), the more will falsity predominate over truth,
ugliness over beauty, weakness over strength, and evil over good ... though not
to the same extent everywhere or in every early pagan society. Some societies, which may be accorded a
divine bias, will have more falsity than ugliness; other early societies, the
converse of divine, will have more ugliness than falsity; and yet others, which
we may regard as predominantly worldly, will have more weakness than ugliness
or more evil than falsity, as the case may be.
In other words, identical criteria cannot be applied right across the
global board irrespective of racial factors, no more than all men can be judged
according to criteria only applicable to one class or type of man - say,
worldly and, hence, bodily criteria, as in a democratic society. For the world - and here I use the term in
its most general sense - is a much more complex place than some people(s) would
have us believe, and while divine, diabolic, and worldly factors will be found
in virtually all societies, they will not be found to the same degree, neither
on a caste nor a racial basis. Early
Irish society was no less divine because falsity generally prevailed than when truth
subsequently emerged victorious in the guise of Catholic Christianity. It was simply divine in a negative way. And, doubtless, early English society, while
having a divine dimension, was if not more diabolical in a negative way, as
relative to a predominating ugliness, then almost certainly more worldly in
terms, for example, of weakness or, to a lesser extent, evil. Therefore we cannot categorically argue that
ugliness predominated over beauty in every early society, since that
would be to judge them all according to only diabolic criteria, but should
rather maintain that while some societies were dominated by ugliness, others,
though still subject to a degree of ugliness, were dominated by falsity or
weakness or evil, depending on the type of society in question. Now since, paradoxically, the Divine takes
precedence over both the Diabolic and the world, a predominantly false society
would have been morally superior to each of the other types, whether ugly, weak,
or evil. Similarly, a predominantly ugly
society, whilst inferior to a false one, would have been morally superior to
both predominantly weak and evil societies.
For the Diabolic takes precedence over the world, since aligned with the
head as opposed to the body, if, in relation to the Divine, as brain rather
than mind. Thus in
82. However that may be, it is perhaps one of
life's supreme ironies that the society or caste which is most false or ugly or
weak in an early phase of its existence is the one destined to become most true
or beautiful or strong at a subsequent phase of it, when the positive pole has
come to the fore at the expense of the negative one and electron-biased norms
accordingly preponderate. Provided the
racial structure of any given type of society remains relatively unchanged,
then positive counterbalances to the earlier negative preconditions will duly
emerge ... to usher in a better age for the peoples concerned. A predominantly false society will thus
become a predominantly true, or Catholic, one.
A predominantly ugly society will become a predominantly beautiful, or
Orthodox, one. And, finally, a
predominantly weak society will acquire new strength and emerge in a Protestant
guise, just as a predominantly evil society will cast of its painful
constraints and become good - in a word, democratic and equalitarian, serving
the happiness of the greatest number.
Such swings from one extreme to another are shared by all societies, and
we may characterize the negative pole and approximations to it in terms of
devolution, in contrast to the evolutionary nature of progress towards and
approximations to the positive pole.
Devolution from the alpha, evolution towards the omega. This in both natural, i.e.
noumenal/phenomenal, and supernatural, i.e. superphenomenal/supernoumenal,
societies ... whether divine, diabolic, or worldly. And in all three cases, at whichever pole of
their respective spectra, we have devolution from protons, evolution towards
electrons. Devolution from falsity,
evolution towards truth; devolution from ugliness, evolution towards beauty ...
and so on, with the same of course applying to the super-manifestations of each
quantity and its qualitative attribute - as, for example, in the case of
superhate and superlove, which are conditional upon the prior existence of
super-ugliness and superbeauty respectively.
Thus there is devolution from super-ugliness and evolution towards
superbeauty, each of which pertains to the artificial part, so to speak, of the
diabolic spectrum, with Supersatanic and Super-antichristic implications. Generally speaking, devolution at this level
is commensurate with the superphenomenal, whereas evolution at such a level is
commensurate with the supernoumenal.
83. Likewise, in relation to the naturalistic part
of each spectrum, we can speak of devolution from the noumenal and of evolution
towards the phenomenal, with mainly proton and electron implications ... such as
find a moral analogue in the distinction between centrifugal and
centripetal. But if progress towards the
centripetal is evolutionary, it is only so on a rather limited,
centrifugal-dominated basis within the noumenal-to-phenomenal part of any given
spectrum, where the proton element preponderates overall, and moral progress is
accordingly subordinate to the root centrifugal element and has its existence
within the umbrella, so to speak, of that element, as where trousers or
breeches are worn under or in conjunction with jackets and coats, creating a
paradoxically amoral impression. It is
only with the artificial part of each spectrum that the centripetal element can
break increasingly free of the centrifugal element and thereby achieve
supernoumenal salvation. For here it is
not the centripetal which exists in the
centrifugal but, on the contrary, the latter which exists in the
former, since the electron element is preponderant overall. Hence not coats or jackets over trousers or
breeches, but trousers or, rather, jeans and pants over T-shirt and vest, which
are the last refuge, so to speak, of the centrifugal within an omega-aspiring
context. A transvaluation beyond the
phenomenon has taken place, and therefore the centripetal element has become
truly ascendant and capable of encroaching ever further upon what remains of
the centrifugal, until, with supernoumenal salvation, nothing demonstrably
centrifugal remains, since one-piece zipper suits have eclipsed pants/vest
relativity, the pants having paved the way, as it were, for the suits in
question, which are not so much pants and vest in one as expanded pants ...
symptomatic of a centripetal absolutism.
84. Yet if there is devolution from dresses to
skirts, and evolution from pants to one-piece zipper suits, there is also
co-existence within the phenomenal and superphenomenal contexts of skirts and
trousers, as relative to a worldly compromise in atomic cohesion. There is a second femininity within the
alpha-stemming context of the artificial part of each spectrum, and this is the
femininity of skirts made from synthetic materials like PVC and co-existing
with pants of an equally synthetic construction. For one cannot limit skirts to the phenomenal
when they are made from synthetics, and therefore it follows that such skirts
encroach upon the superphenomenal as a devolution from phenomenal skirts, or
those made from naturalistic materials like cotton and silk, and are
accordingly of shorter length, i.e. mini.
Devolution presupposes a reduction of scale, particularly in terms of
length ... which connotes with sexual status, or the social standing of the
feminine element in life at any given point in time, and short skirts are
certainly devolved in relation to long or medium-length ones. Therefore just as devolution of the dress,
that inherently noumenal parallel, proceeds from full-length to mini via
intermediate lengths, so devolution of the skirt, that inherently phenomenal
parallel, proceeds from full-length to mini via intermediate lengths, with its
optimum devolution occurring within the superphenomenal context of PVC minis -
at any rate, with regard to length; though the shift from natural to synthetic
materials is, of course, rather more evolutionary than devolutionary in
character, and may be regarded as the evolutionary ingredient par
excellence within a superphenomenal context - a context, however, where
jeans and pants will always predominate, since a masculine bias is more
characteristic of the superphenomenal than of the phenomenal. Indeed, so much is this so ...
that the more positive and progressive it becomes, the closer it will draw to
the centripetal indivisibility of the supernoumenal, as, for example, with
regard to one-piece zipper suits of a synthetic construction. Accordingly, it is my belief that while
skirts of a synthetic and devolved order are permissible within the negative
pole of the superphenomenal (the quantitative pole, which may be described in
terms of super-ugliness), dresses would be quite anomalous there, even when made
from synthetic materials and of a highly devolved, i.e. mini-length,
order. For dresses and skirts are not
identical or interchangeable but pertain to different civilizations, one might
almost say to different ages and classes, and while the dress is perfectly at
home in an alpha-stemming noumenal context, it would be completely out-of-place
in a superphenomenal one, since far too feminine for the context in
question. Only the half- or
quarter-femininity, so to speak, of a miniskirt could have any place there, and
then in a rather subordinate way to jeans or pants. For if the centrifugal dominates the noumenal
and, to a lesser extent, the phenomenal, then the centripetal is the dominating
factor of the superphenomenal and, to a greater extent, of the supernoumenal.
85. I have digressed at some length from my
original devolutionary/evolutionary theme, although not altogether without good
reason, since the sartorial parallels drawn above indicate, in no uncertain
terms, that the ratio of negative to positive within a naturalistic context is
more in favour of the negative than of the positive, whereas in an artificial
context, by contrast, it is the positive pole that comes out on top. Let us take the naturalistic context of any
given spectrum first - say, falsity and truth in the case of the Divine. Now if we equate falsity with the noumenon
and truth with the phenomenon, our sartorial parallel will show that falsity is
equivalent to the dress, any dress, and truth to trousers. Therefore falsity is indivisible and truth
divisible. Falsity is whole, truth
merely a half-measure; falsity accords with proton absolutism, truth merely
corresponds to relativity with an electron bias. The one outweighs the other and, accordingly,
the imbalance is always in favour of falsity or, what amounts to the same
thing, the noumenal indivisibility of the negative pole. In other words, the Father outweighs Christ,
and even when truth has come to the fore, as in Christianity, there is always
more falsity to be reckoned with. Again,
to revert to our sartorial parallel, we may have all males in trousers, but not
all females will be in skirts. Many will
still prefer dresses, whether long or short, and even those who usually wear
skirts may also at certain times favour a dress, so that any possible balance
between trousers and skirts is countered by the number of females wearing
dresses which, when added to the number of skirts being worn in society,
creates or, rather, maintains an imbalance in favour of the negative and, hence,
of alpha-stemming domination. Had men
the possibility, during a phenomenal age, of one-piece zipper suits, they could
balance-out the negative, feminine element of dresses ... and thereby achieve
or maintain a comparable degree of positivity, bringing their own masculinity
to the full. But this they cannot of
course do, since no such possibility then exists, and so their existence is
that of a male half-measure vis-à-vis female half-measures, i.e. skirts, and female
whole-measures, i.e. dresses, in consequence of which truth is accordingly a
half-measure in relation to alpha-noumenal falsity. And not only Christian truth in relation to
pagan falsity (not to mention Christian falsity, as paralleled by skirts), but
Antichristian beauty in relation to Satanic ugliness, worldly strength in
relation to worldly weakness, worldly good in relation to worldly evil.
86. Thus, taking the qualitative attributes of
each of the above-mentioned dichotomies, joy is a half-measure in relation to
sadness, love a half-measure in relation to hate, pride a half-measure in
relation to humiliation, and pleasure a half-measure in relation to pain. No matter how earnest the endeavour to
establish the True on the basis of joy, or the Beautiful on the basis of love,
or the Strong on the basis of pride, or the Good on the basis of pleasure, the
negative correlations of these virtues always preponderate, and the result is a
world in which truth, beauty, strength, and goodness are outweighed by falsity,
ugliness, weakness, and evil; a world in which sadness, hate, humiliation, and
pain predominate because they are always the whole measure, or capable of
becoming such, while the others remain merely the half. They are the dress while the others are
merely the trousers. Small wonder if men
of a certain progressive stamp grow weary of natural virtue and instead turn
towards the possibility of supernatural, or supernoumenal, virtue, which
requires a superphenomenal precondition!
Better to fall into a new and therefore artificial falsity, ugliness,
weakness, or evil ... if in due course that will pave the way towards a new and
higher type of truth, beauty, strength, or goodness which, in contrast to the
natural types, will be a whole measure rather than merely a half. Better that the negative poles should be
half- or quarter-measures on the artificial part of each spectrum ... than that
one should remain a perpetual victim of negative whole-measures on their
natural part. Better PVC miniskirts than
full-length cotton dresses. Better jeans
than half-measure cotton trousers, particularly if they lead to boiler suits in
due course. Or, better still, PVC pants
leading to one-piece zipper suits of an equally synthetic construction, since
jeans are merely worldly whereas PVC pants, being synthetic, are of a divine
orientation.
87. Indeed, one should distinguish between cords
and denims on the one hand, as alternative types of worldly masculine-biased
attire, and leather and PVC pants on the other, as alternative types of
post-worldly (diabolic and divine) attire which are not so much masculine as
supermasculine - certainly on the supernoumenal levels of one-piece zipper
suits! Be that as it may, there is no
guarantee of strength or goodness or beauty or truth, not to mention their
qualitative concomitants (which, on the omega-oriented artificial part of each
spectrum, derive from them), except from a superphenomenal base which, even
when a half-measure or, more correctly, less than a whole-measure, is a
precondition of supernoumenal whole-measures thereafter, and hence of
full-blown positivity. Now, obviously,
while full-blown strength, symbolized by a denim boiler suit, is preferable to
the half-measure strength which obtains in the naturalistic context, it is not
the ultimate positivity but merely a worldly or, rather, superworldly
positivity that complements, on a superautocratic plane, full-blown goodness
... as relative to superdemocratic worldliness, which can be symbolized by a
one-piece cord suit - a sort of cord boiler suit. Both kinds of one-piece suit - rare though
they were in the late-twentieth century - are only really relevant to a
superworldly supernoumenon and, hence, to a supernoumenon of the body as
opposed to the head. One might define
them in terms of Western supernoumenalism ... insofar as the West, being
largely a Germanic phenomenon, is nothing if not bodily, and therefore values
strength and goodness above beauty and truth.
A higher supernoumenon, namely that of the head, would have to be given
the 'go ahead' elsewhere ... by peoples more inherently disposed to diabolic or
to divine criteria, i.e. beauty or truth, and such post-worldly peoples would
eventually eclipse the worldly ... as demanded by evolutionary progress, which,
in this day and age, tends away from the body (and thus the world) towards the
head (and thus the Antichristic Diabolic in relation to the new brain, and the
Superchristic Divine in relation to the superconscious). Higher than worldly supernoumenalism would be
the diabolic supernoumenalism of leather or rubber one-piece zipper suits, as
especially relevant to the Slavic East, and higher again would be the divine
supernoumenalism of PVC one-piece zipper suits, as especially relevant to the
Third World and to theocracy-biased countries like Ireland and Iran.
88. Thus whilst all kinds of supernoumenalism are
preferable to their respective superphenomenal preconditions, because
significant of full-blown positivity, evolution will demand that only the
highest supernoumenalism eventually prevails.
Since this is commensurate with the Divine, and hence with the
(electron-wavicle) Holy Ghost, so the ultimate indivisibility must be of a
PVC-type construction, and therefore a reflection of truth rather than of
beauty, goodness, or strength. Or, more
correctly, a reflection of supertruth rather than of superbeauty,
supergoodness, or superstrength. Such
supertruth, whether in sartorial or other terms, is the goal of all
evolutionary striving. For true world
unity can only be achieved on the basis of spiritual homogeneity, not on the
basis of co-existence between incompatible ideals. Even superbeauty will eventually have to be
consigned to obsolescence ... if supertruth is ultimately to prevail.
89. Some pages ago I briefly referred to a kind of
divine/diabolic distinction between the optical and the aural, and now I wish
to expand on that reference on the basis of distinguishing between optical
perception, which is linked rather more closely to the mind than to the brain,
and aural perception which, by contrast, is linked rather more closely to the
brain than to the mind. For it will not
have failed to dawn on the reader that, through the agencies of seeing and
hearing, the eyes and the ears are two modes of perceiving the world - the
former optical and the latter aural.
Using the term 'perception' in the general sense of understanding and
noting, it is indisputable that perception of the world is no less aural than
optical, and that while people may differ from one another in terms of the
degree to which their perception of the world is either optical or aural, all
would agree, I think, that hearing is as much a mode of perception as seeing,
the only real difference being that in the one case the emotions are more
deeply involved than in the other case because, as already remarked, hearing
connects more directly to the brain than to the mind, and the brain is nothing
if not emotional. This being the case,
it is right that we should regard it in a diabolic rather than a divine light -
indeed, to switch metaphors, as heat rather than light, since emotions,
passions, etc., are of a deeper and less-elevated order of noumenal experience
than feelings, using that term in the narrow sense of abstract emotions like
sadness, joy, and happiness which, by contrast, are not only more refined but
of an altogether higher order of noumenal experience, an order pertaining to
spirit as opposed to soul. Thus if we
associate emotion with the brain, and hence the Diabolic, it is only proper
that we should equate feelings with the mind, and hence the Divine. Accordingly, in the one case we shall have
concrete noumenal experience and in the other case abstract noumenal
experience, as befitting the respective natures of hearing and seeing, aural
perception and optical perception.
90. But of course we cannot limit perception to
the pre-worldly, and hence natural, context that may be regarded as preceding
worldly concepts and conceptions.
Perception does precede conception, as Schopenhauer correctly maintained, but it
is no less the case, in this day and age, that there are modes of perception
which succeed the conceptual, and we should be careful to distinguish them from
the pre-conceptual varieties.
Accordingly I use the term 'superperceptual' for all modes of perception,
whether aural or optical, that relate to and are dependent upon artificial
phenomena such as television, radio, record-player, video-recorder, etc., and I
maintain that they relate to the natural modes of perception as omega to alpha
or as the supernoumenal to the noumenal, with an antithetical status in
consequence. Yet such supernoumenal
perceptions, or superperceptions, are only relative, not absolute. For there is a sense in which, say, optical
perception of television differs only in degree rather than kind from optical
perception of natural phenomena like trees and flowers. Admittedly, we should distinguish perception
of the artificial from perception of the natural, and many people, me included,
would hold the view that the perception of flowers on television, where in a
sense they become artificial, is superior than and preferable to the perception
of flowers in naturalis, and therefore is a mode of superperception. However, such 'superperception' is relative,
in contrast to the use of artificial modes of perception, whether optical or
aural, which may be regarded as constituting a direct, or absolute, antithesis
to the natural modes, and the chief examples of which are the camera and the
microphone, the former functioning as an artificial eye and the latter as an
artificial ear, albeit in a more radical sense than is achieved by corrective
lenses on the one hand or by hearing aids on the other, each of which may be
described as intermediary between natural modes of perception and their artificial,
and hence mechanical, counterparts - at any rate, to the extent that they serve
to correct a natural defect rather than to take the place of natural modes of
perception as such. Consequently we may
define the camera as an artificial eye, or optical recorder of phenomena
external to itself, while reserving to microphones, including those which are
used in bugging operations, the status of an artificial ear, or aural recorder
of phenomena external to itself. (Although the glass eye is artificial and intended
to replace the loss of a natural eye, it has no perceptive function and
therefore cannot be accorded an antithetical status to the natural eye in the
functional sense we are elucidating here.)
91. Interestingly enough, while we increasingly
use our natural modes of perception in connection with artificial phenomena
such as television and radio, the artificial modes of perception are more often
used in connection with natural phenomena, including people, conversation, and
singing, a fact which cannot be without some significance in throwing light
upon the paradoxical and transitional nature of the age. For it does seem that most people have what
borders on an aversion to photographing or recording artificial phenomena,
preferring to concentrate on subjects which the natural eye or ear has grown
out of, in their preference for artificial phenomena. Doubtless, this ironic situation will be
transcended in the course of time ... as artificial modes of perception become
increasingly important and the world becomes correspondingly more
transcendental. In the future, people
will cease to be interested in natural phenomena perceived through artificial
means, but will increasingly turn towards the artificial perception of
artificial phenomena. Even the natural
perception of artificial phenomena, as, for example, on and through cinema
films, television, and videos, will be transcended by and through
artificially-induced visionary experience, thereby opening-up new worlds of
internal perception as required by the progression of divine, or visionary,
experience from superfalse to supertrue levels, in conjunction with the
correlative progression of the diabolic, or auditory, experience from
super-ugly to superbeautiful levels.
92. Indeed, now that I have returned to my initial
divine/diabolic theme, it is incumbent upon me to distinguish divine from
diabolic progressions in terms of an optical/aural dichotomy, and to regard the
following options as constituting parallel progressions, viz. films and
records, television and radio, videos and compact discs, and, finally, LSD
trips and cassettes, with, in the one case, divine and, in the other, diabolic
implications. Thus, with this
dichotomous view of artificial visionary and auditory phenomena, we have a
divine progression, on the one hand, from films to trips via television and
videos, which is paralleled by a diabolic (aural as opposed to optical, heat as
opposed to light) progression, on the other hand, from records to cassettes via
radio and compact discs. Now, obviously,
films in the context of cinema must precede the showing of films - TV films
excepted - on television, just as records in the context of LPs must precede
the playing of records on the radio, and therefore we can categorically
maintain that there is a sequential and, in a limitedly literal sense,
evolutionary progression from the one to the other, since without prior films
or records there could be no television or radio transmission of films and
records, which may consequently be regarded as a precondition of the media in
question. Furthermore, both television
and radio are alike in that they are multimedia modes of transmission, with a
variety of channels broadcasting an even greater variety of programmes, some of
which will be literary and theatrical, some of which musical and operatic,
others of which documentary, sports, current affairs, and so on. Thus there exists a definite parallel between
radio and television, irrespective of the type of radio or television we have
in mind. A parallel of sorts, although
of a different order, may also be said to exist between videos and compact
discs, insofar as they are extrapolations from and evolutionary improvements on
films and records or, as we could alternatively argue with qualified
justification, the equivalent of films and records in a post-television and
post-radio age, society, mentality, or whatever, while further along our
evolutionary spectrum we find ourselves positing a like-parallel between
artificially-induced visionary experience and cassettes only on the basis that
there would seem to be little else - at any rate on such a radically extreme
level, a level which suggests an outright supernoumenal indivisibility in each
case (not forgetting our divine/diabolic distinctions between visionary and
auditory modes of perception). Here the
Divine truly attains, as only it can, to an internal level of visionary
perception, while the Diabolic, though not capable of such internalization
itself, at least becomes less external to the degree that cassettes
increasingly depend upon microlight headphones - indeed, as in the case of
portable minicassette-players, can only be listened to with the aid of such
headphones, there being no speaker option.
93. Until now we have been considering the
perceptual beyond the world, i.e. the conceptual, on both optical and aural
terms, which we have called superperceptions.
Now we must consider artificial levels of the conceptual beyond the
world, which likewise may be called superconceptions, and which, like the superperceptual,
can be divided into relative and absolute distinctions. In the first category we shall find pocket
calculators and other portable modes of computation which serve as a correction
to or substitute for the brain, and which stand to it rather as spectacles and
hearing-aids to the eyes and ears respectively, having a direct connection with
their user. In the second and more
absolute category, however, we shall find computers ... from the smallest to
the largest, the least complex to the most sophisticated, which exist not
merely in relation to the brain, and hence in an intermediate position, but as
completely artificial brains antithetical in every way to it, and therefore no
less independent of natural intelligence than cameras in relation to the eye or
microphones in relation to the ear. Such
'artificial brains' assume a superworldly conceptual status analogous to the
superdivine status of artificial optical perception and to the superdiabolic
status of artificial aural perception, and accordingly complement these latter
modes of perception within the artificial context of an omega orientation, in
contrast to natural thought, which stands to the computer as natural sight to
the camera and as natural hearing to the microphone. Nevertheless, natural thought, or the
conceptual capability and employment of the human brain, can be used in
conjunction with artificial phenomena, i.e. as thought about the man-made
world, just as the eye can be used to see and the ear to hear artificial
phenomena, and we should distinguish such thought from purely natural thought,
or thought about nature and naturalistic phenomena generally, including people,
animals, etc., in the same way and to the same extent that we have
distinguished optical and aural perceptions in relation to artificial phenomena
such as television and radio from their more naturalistic counterparts. In such fashion, we shall be able to
distinguish thought of a new-brain order from its old-brain counterpart, as
well as from any mid-brain compromise between or conjunction of the two, so
that a relatively superconceptual status will accrue to the former, thereby
allowing for the varieties of thoughts, some of which are antithetical to
others, that fall to the human brain, itself divisible in the aforementioned
ways.
94. Consequently an omega-oriented order of the
conceptual will be antithetical to the alpha-stemming order of conceptual
thought to the degree that the new brain is antithetical to the old brain. One cannot think on both levels at once, since
there are evolutionary and class distinctions between the two contexts and
those who most approximate to a dual integrity in their thinking are neither
specific to the one nor to the other but pertain to an intermediate, bourgeois
level situated in between. Traditionally
such a level has found its religious embodiment in prayer, as relative to
Christianity or some such 'worldly' religion, and we may regard the conceptual,
contrary to Schopenhauer, as truly appertaining to the Divine ... in contrast
to the perceptual, which can only pertain to it indirectly, that is to say
through the medium of appearances. For
true divinity is essential, not apparent, and therefore centripetal as opposed
to centrifugal in character, a turning in upon oneself, whether in pagan and,
hence, sensual terms, as in sleep, or in Christian and, hence, intellectual
terms, as in prayer, or, beyond both of these, in transcendent and, hence,
spiritual terms, as in meditation.
95. Thus one can distinguish, on a tripartite
basis, between the subconceptual, the conceptual, and the superconceptual,
where the above-mentioned modes of conceiving are concerned, and there should
be no doubt that progress tends from the first to the third, though not without
apparent levels of the Divine coming in-between, so that we may allow, to take
a single example, for a television-to-video-to-LSD progression in between
mid-brain cognitive conceptions on the one hand and new-brain meditative
conceptions on the other, which constitutes ascending levels of artificial
perception ... from the external to the internal, and so from the false to the
true or, more correctly, quasi-true. For
it must be admitted that film, whether on television, video, or at the cinema,
pertains to divine superfalsity to the extent that we are dealing with
appearances external to ourselves which come to us via mechanical means,
whereas artificially-induced visionary experience of an hallucinogenic order is
closer to divine supertruth by dint of taking place within the psyche
in a context rather more chemical than material, and therefore more directly
spiritual. If it is less than truly
superconceptual, it is at any rate more than merely superperceptual. One might distinguish this ultimate mode of
visionary experience from the mechanically-derived modes like television or
video in terms of a perceptual-conceptual integrity ... in contrast to the
conceptual-perceptual integrity of the latter, which I accordingly equate with
the superfalse. For the closer one draws
to the Holy Ghost, the more superconceptual things become, since ultimate
divinity is not apparent but essential and therefore can only be approached,
i.e. evolved towards, from within ... on the basis of superconceptual
freedom. Such freedom paves the way for
the pure meditative experience to follow, and is its necessary precondition.
96. But such a meditative experience shouldn't be
confounded with the petty-bourgeois meditative experiences so prevalent in the
West in the late-twentieth century.
These latter were more akin to 'prayer without words' - decadent modes
of Christian religious observance analogous to abstract paintings, which call
to mind a denial of the will in the negative and merely relative sense
advocated by Schopenhauer. The decline
and extinction of bourgeois civilization is one thing, the rise and expansion
of proletarian civilization quite another, and those who demand the Truth
should never rest content with the half-measures and subterfuges of a
civilization in partial eclipse! The
ultimate meditation, when it becomes possible, will as little resemble 'prayer
without words' as laser light art the painting without subject-matter which is
but the Schopenhaurian/Sartrian decline into the nothingness, or neant,
of decadent bourgeois civilization. It will
be dynamic, like the Tao-te-Ching mode of meditation assisted by
deep-breathing exercises. But if that
admirable form of yoga corresponds to the positive pole of a divine integrity
within a naturalistic context, i.e. the Eastern equivalent to Western truth as embodied in the person of
Christ, then the supermeditation I have in mind for the future will correspond
to the positive divine pole within an artificial, or supernaturalistic, context
and be relatively artificial - indeed, assisted not by breaths of natural air
but by inhalations of chemically-manufactured air stored in oxygen containers
and requiring the use of special oxygen masks.
Such dynamic supermeditation will, I believe, greatly facilitate upward
self-transcendence, particularly in contexts simulating, through recourse to
special body harnesses, the gravity-defying miracle of levitation. The result will not only be higher than could
be achieved via natural meditation but purer as well, since such impurities as
cling to natural air would not exist within the comparatively artificial
context of oxygen containers.
97. However, in returning to the distinction we
were making between perception and conception, it should be re-emphasised that
the Divine would be rather more conceptual than perceptual; for that which is
above appearances is essential and therefore beyond sight, or the possibility
of optical perception. Being in the Holy
Spirit would be to feel the bliss of electron-electron
attractions, not to see them. For where there are no eyes, there is no
sight. Of course, one should distinguish
between sensory perception, which depends upon the use of sight, and spiritual
perception, which, like the artificially-induced visions of an LSD trip, is less
a matter of external vision than of internal vision ... as germane to the
mind's eye, that elusive capacity of the imagination to 'visualize' its
contents. Such spiritual perception
extends down to the dream contents of the subconscious, as well as to daydreams
or fantasies, and, as I have argued, can also embrace natural visions, or
hallucinations; though these will have the appearance of being outside the
psyche and accordingly border on sensory perception, especially when motivated
by external phenomena. Conversely, it
may be argued that films, whether at the cinema or elsewhere, primarily appeal
to sensory perception ... to the extent that they are external to the psyche
and have to be watched, in contrast to the artificially-induced visionary
experience of LSD trips which, as already noted, transcend sensory perception
and accordingly enter the realm of supertruth.
For here we touch upon the crucial distinction between the superfalse
and the supertrue - a distinction between sensory perception of artificially-produced
visionary phenomena, i.e. films, and the spiritual perception of
artificially-induced visions which are not so much phenomenal as noumenal or,
rather, supernoumenal ... as pertaining to the superconscious part of the
psyche. Here we move from the realm of
the superphenomenal to the much higher and therefore more genuinely divine
realm of the supernoumenal. It is a
progression, in other words, from appearance to essence, from sensory
perception to spiritual conception or, at any rate, to a realm of spiritual
perception which borders on the superconceptual. For me, it signifies a Superchristic prelude
to properly transcendental essence.
98. Since I began, some pages ago, by contending
that the eyes, and hence the sense of sight, were of divine origin in relation
to the ears, and that there exists, in consequence, a kind of divine/diabolic
distinction between optical perception and aural perception, I had better
qualify my original statement by words to the effect that such a distinction is
merely apparent and relative in relation to spiritual perception of either a
visionary or an auditory order, since no sensory perception, whether optical or
aural, can be truly divine or diabolic.
Rather, it is superficially so in relation to dreams, visions, voices,
whisperings, etc., which correspond to the inner eye and to the inner ear in
their various hallucinatory manifestations - more usually as manifestations of
subconscious activity than of conscious activity as such, which, except in the
context of fantasies or daydreams, corresponds to the conceptual, and hence to
abstract thought.
99. Yet we are just as susceptible to auditory
perceptions in our dreams as to visionary perceptions, and the ratio of the one
to the other will indicate the nature of the dream, i.e. divine or diabolic,
whether on negative or positive terms, which is to say with reference to the
false and/or ugly on the one hand, or to the true and/or beautiful on the other
hand. Some people's dreams are
predominantly visionary and therefore 'quiet', as befitting the Divine, whether
negative or positive. Other people's
dreams, by contrast, are predominantly auditory, as befitting the Diabolic,
again whether negative or positive. Yet
others experience an approximate balance between the two poles of the
subconscious or, as I should say, the subconscious-proper and the old
brain. Just so, some people are more
susceptible to auditory hallucinations than to visionary ones and may
accordingly be regarded as having a relatively diabolic psychic bias, in
contrast to those for whom visionary hallucinations are the norm. There is no reason why auditory
hallucinations should be regarded as any stranger than visionary ones, nor need
we discount the possibility of a psychic balance between the two, as germane to
a worldly integrity. Probably most
people's autonomous psychic activity outside dreams is so faint and distant,
these days, that they are unaware of its existence, particularly since so much
time is now spent in front of televisions, radios, and other such mechanically
autonomous devices. Doubtless in the
future, LSD trips will open-up further autonomous regions of the psyche and
duly eclipse natural hallucinations with artificially-induced hallucinatory
experience either of a predominantly visionary or of a predominantly auditory
nature, depending on the type of hallucinogen and the character of the tripping
recipient. A 'good' trip will almost
invariably be predominantly visionary; a 'bum' trip will be less visionary than
auditory. Yet whatever the psychic
nature of the trip, the positive will generally preponderate over the negative,
to the extent that we are referring to a supernoumenal and, hence, full-blown
positivity as opposed to a phenomenal or, rather, superphenomenal half-measure
... as relative to films, which, as everyone knows, can be good or bad or good
and bad, depending on the type of film in question.
100. Thus trips have this further advantage over
films, in that not only are they internal rather than external, but almost
invariably 'good'. A 'bad' as opposed to
an audibly-biased 'bum' trip is indeed the exception to the rule, and so much
so that one would have cause to suspect the quality of the recipient rather
than that of the LSD, in the event of persistently 'bad' tripping. Conversely, with dreams it is more usually
the bad dream, or nightmare, that is a full-measure and the good dream a half
one, particularly in the case of the very young and of people who are
psychically backward. For dreams are
predominantly noumenal by nature, and the noumenal is nothing if not
negative. Even good dreams, which are
comparatively rare, are less good than bad dreams are bad, owing to the
predominantly negative constitution of the subconscious. Either the Father gets the better of Christ,
so to speak, or Satan the better of the Antichrist, depending on the type of
dream to which one is usually partial.
And even persons whose dream life is predominantly truthful or
beautiful, which should include most well-constituted males, will only
experience the Christic or the Antichristic on the basis of a half-measure, as
relative to natural truth or beauty. For
a full-blown positivity, one must turn to the superconscious and to the
experience, therein, of artificially-induced visions. Doubtless the future will in fact encourage
such a procedure, in accordance with the transcendental requirements of an
omega-oriented society - the only possible society in which true salvation can
be achieved.
101. Having spoken of the senses of sight and hearing,
of eyes and ears in relation to superficially divine and diabolic parallels, I
should now like to expatiate on the senses of smell and taste, of nose and
tongue in relation to the world, since, in contrast to the aforementioned ones,
these senses overlap with the body - indeed, are connected to bodily organs in
the form of the lungs and the stomach respectively. Whereas sight and hearing solely have
reference to the head and are therefore comparatively transcendent senses,
indirectly connected via eyes and ears to the Divine and to the Diabolic (which
find their true parallels in mind and brain), smell and taste, although
situated in the head, have reference to the body, since whatever is smelled as
scent or perfume soon passes, if inhaled, into the lungs with air, while
whatever is tasted as food or drink soon passes, if swallowed, into the stomach
with saliva. Thus although the senses of
smell and taste only have effect with regard to the nose and the tongue
respectively, these latter organs lead, via bronchial tubes and throat, to the
lungs and the stomach, and thereby compromise the senses in question, rendering
them less transcendental than mundane, and hence comparatively worldly. Indeed, just as sight may be identified with
sadness and happiness, depending on the nature of what is seen, and hearing
likewise be identified with hate and love, depending on the nature of what is
heard, so smell and taste can be ascribed a qualitative dichotomy on the basis
of what is smelt or tasted, whether negative or positive. Now if humiliation and pride are the twin
poles around which the former revolves, then we shall have to ascribe to the
latter the poles of disgust and pleasure, as befitting such a worldly and, indeed,
democratic sense as taste. A sweet scent
causes one to feel pride; no less than a savoury meal gives one pleasure. Conversely, a bad smell, like B.O. or
halitosis, will cause its perpetrator humiliation, no less than rotten or stale
food will bring him disgust. Disgust at
other people's bad smells is the converse of humiliation at one's own, and to
disgust with bad food can be added humiliation at the prospect of having to eat
it! Nevertheless, whilst emotional
reactions do overlap, depending on the context and the relation of subject to
object or vice versa, it seems feasible to attribute an autocratic axis to
smell and a democratic axis to taste, so that the one is perceived as worldly
with a diabolic bias, whether negative (humiliation) or positive (pride),
whereas the other is perceived as worldly with a divine bias, whether negative
(disgust) or positive (pleasure).
102. However, in between we shall find the uniquely
worldly, and hence middle-ground, sense of touch, which pertains to the body
and, in particular, to the hands, that focal-point of the will to touch. Now if a qualitative dichotomy is to be
reserved for this last and most basic sense, then I can think of none better
than fear on the one hand and hope on the other, the latter of which may also
embrace trust and mutual goodwill, as between one handshaker and another. Touch, then, is not so much autocratic or
democratic as plutocratic, one might even say parliamentarian, taking that term
to signify something coming in-between authoritarianism and republicanism, and
I define the quantitative attributes of this sense in terms of war and peace,
which strike me as constituting a quintessentially worldly dichotomy - the
phenomenal consequences of fear and hope respectively.
103. Anyone who is conscious of a distinction
between the body and the head, who doesn't treat the head as a part of the body
but perceives it in relation to divine and diabolic realities above the world,
of which the body is a microcosm, will have noticed that whereas the body is
basically rectilinear in shape, the head, by contrast, is usually of a
curvilinear design, and that this is relative to the fundamental distinction
between the world on the one hand, and the Divine and/or Diabolic on the other
hand. Thus even when caste and racial
exceptions have been taken into account, the fundamental dichotomy between body
and head is generally based on a rectilinear/curvilinear distinction. We see this distinction clearly enough when
comparing stereo speakers with headphones, whether of the ring-like
conventional design or of the centralized micro design. For speakers are rectilinear and therefore
bodily, whereas headphones are curvilinear and thus of the head ... in more
than an obvious sense. I have discussed
this subject elsewhere, so will now proceed to analogous distinctions between
cars, which are usually rectilinear in design (the old-style, or 'Beetle',
Volkswagen being a paradoxical exception to the rule), and motorbikes and/or
scooters, where we are conscious of a predominantly curvilinear impression which
is partly attributable to the wheels and partly to the engine and/or
panelling. Likewise between paintings in
the rectilinear case and light art, whether relatively materialistic or
spiritualistic, in that of the curvilinear.
And, most especially, between modern rectilinear architecture on the one
hand and modern curvilinear architecture on the other - a conspicuous instance
of our basic body/head dichotomy, and no small indication as to the nature of
any given contemporary society - the rectilinear variety preponderating in the
democratic West where, not surprisingly, bodily criteria take precedence over
those of the head, especially in cities like New York and Chicago, which abound
in rectilinear skyscrapers of a superworldly order, a blatant testimony to the
body's rule even when, as often transpires, the architecture concerned is so
towering and stylistically indivisible as to appear highly idealistic in
character. Such a paradoxical idealism
of the body is particularly characteristic of
104. However that may be, ring-like curvilinear
architecture is, by contrast, communistic and therefore comparatively
naturalistic in character; though we should take pains to distinguish between
the relatively low, pure Communist architecture and the higher, less
naturalistic architecture which, while still of a ring-like design, may be
described as Transcendental Socialist.
For the reader will be aware that such a Communist/Transcendental
Socialist distinction has been encountered in my work before, and has its
divine counterpart in the Fascist/Social Transcendentalist one which, in
architecture, takes the form of tall, highly centralized, and hence idealistic,
curvilinear buildings on the one hand, and of less tall and highly centralized,
though still idealistic, curvilinear buildings on the other hand, this latter
option directly paralleling the taller, less ring-like, and therefore
naturalistic, curvilinear buildings of a Transcendental Socialist design. Consequently, with 'head' architecture our
basic distinction, already noted with regard to motorbikes and scooters, not to
mention conventional and micro headphones, between a ring-like and a
centralized design also holds true, and is precisely that which distinguishes the
Diabolic from the Divine, or curvilinear naturalism from its idealistic
counterpart. Doubtless in the future,
most if not all buildings will be curvilinear, since the head alone will count
... as the body, and hence the world, is overcome. But it is to be hoped that, ultimately, the
centralized variety of curvilinear architecture will preponderate over the
ring-like variety, as divine criteria displace the diabolic in a world tending
ever more closely towards the heavenly Beyond.
We may not yet have seen the last of the rectilinear mode of
architecture, but the future belongs to the curvilinear - of that there can be
little doubt!
105. Smoking, which involves the sense of smell and
possibility of inhalation into the lungs, corresponds to the diabolic-in-the-world
and is therefore a relatively autocratic habit, having strong overtones with
both weakness and strength, humiliation and pride, depending on the smoker and
his mode of smoking, viz. pipe, cigar, or cigarette, with class and even
evolutionary implications between them.
By contrast, drinking, which involves the sense of taste and necessarily
has reference to the stomach, corresponds to the divine-in-the-world and is
therefore a relatively democratic habit, having strong overtones with both evil
and good, pain and pleasure, depending, once again, on the drinker and his mode
of drinking, viz. bottle, glass, or can, with class and evolutionary
implications between them, as before.
Generally speaking, the pipe is to the bottle what the cigar is to the
glass, and we may regard them as constituting a negative/positive dichotomy on
the basis of noumenal and phenomenal distinctions. Thus pipe to cigar on the one hand, and
bottle to glass on the other - at any rate, such is the case with regard to the
natural part of each spectrum. For when
it comes to the artificial, or supernatural, part ... we have a dichotomy
between small cigars (cheroots) and cigarettes on the one hand, and between
small glasses (half-pints) and cans on the other hand, which constitutes a
superphenomenal/supernoumenal distinction, albeit within a strictly worldly
framework. For it should be emphasized
that smoking and drinking are essentially bodily habits, and that 'heads',
whether divine or diabolic, will either smoke or drink only in moderation or,
more usually, not smoke or drink at all.
Those, on the other hand, who both drink and smoke regularly … are
worldly on both democratic and autocratic terms, whether or not they are also
disposed to the sense of touch and therefore highly sensual. Considered politically, if bottles and pipes
correspond to the autocratic and cans and cigarettes to the democratic, then
glasses and cigars should correspond to the plutocratic, and so be more
strictly of the world. One might say,
using a perceptual-conceptual axis, that whereas bottles and pipes, together
with cans and cigarettes, are perceptual and therefore noumenal, albeit in
diametrically opposite ways, glasses and cigars are conceptual, and therefore
relatively phenomenal. From worldly
alpha to worldly omega via the world.
106. A similar tripartite distinction to the above
is to be found in the progression from umbrellas to hooded jackets via
raincoats, with umbrellas corresponding to pipes and bottles, hooded jackets to
cigarettes and cans, and raincoats to cigars and glasses. Head - body - head.
107. Since we have ascertained that, in relation to
eyes, cameras are an artificial mode of optical perception and that, in
relation to ears, microphones are an artificial mode of aural perception, both
of which stand as artificial senses to the natural senses of seeing and
hearing, we should now take our investigation a stage further and contend that,
in relation to internal visionary perception, i.e. dreams, televisions are an
artificial mode of visionary perception and therefore antithetical to natural
dreams, whereas in relation to internal auditory perception, i.e. audible
hallucinations, radios are an artificial mode of auditory perception and
therefore antithetical to natural thoughts, or thoughts which occur on an
hallucinatory or dream-like basis, as though spontaneously generated. In other words, televisions and radios are to
the psyche what cameras and microphones are to the senses - their antithetical
equivalents, which lead an autonomous, or quasi-autonomous, existence of their
own and, in a certain sense, take the place of natural autonomous psychic
experience. Thus televisions are
dreaming artificial brains, just as radios are artificial brains that render
the auditory equivalent of visionary dreaming, which is a kind of artificial
audible hallucination - an audible dreaming.
Not that I wish to imply this is all radios and
televisions amount to - since there is obviously a great deal more to them than
that! - but simply that when they are employed in a literary or a dramatic way,
as with the transmission of plays, stories, serials, etc., their function is
rather more analogous to dreaming than to thinking, to fantasy than to
fact. Thus if they are the artificial
equivalents of internal modes of perception, whether visionary or auditory, and
cameras and microphones are the artificial equivalents of external modes of
perception, both optical and aural, then computers are the artificial
equivalent of conceptual thinking, which stands in between the sensory external
and the psychic internal modes of perception as a bridge and link from the one
to the other. Hence for the full
complement to the natural head, with its senses and psyche, it is necessary to
be in possession not only of camera and microphone but of computer, radio, and
television as well, all of which, taken together, constitute an artificial head
whose parts function on an equivalent, if antithetical, basis to what we are
all, or at any rate most of us, endowed with by nature. Add to fantasies and natural visions the
artificial fantasies of video, particularly of the home-made variety, and the
artificial visions, or artificially-induced visionary experience, of
hallucinogens like LSD, and one has an even fuller antithetical complement to
the natural psyche - a complement stretching into the truly divine realms of
the supertrue.
108. 'In the beginning was the Word and the Word
was God'. - Such a claim is not so much pagan as proto-Christian or simply
Judaic. For it places God in the
conceptual and therefore attests to a relatively worldly approach to divinity
which finds its Christian complement in the New Testament. But before the conceptual there was the
perceptual, and after the conceptual there is, or will be, the perceptual
again, albeit on artificial rather than naturalistic terms. Hence a more comprehensive account of
divinity, which would in some measure correspond to the Blessed Trinity of
divinities ... from the Father to the Holy Ghost via Christ, would read as
follows: In the beginning was the Star and the Star was God; in the beginning
was the Word and the Word was God; in the beginning was the Film and the Film
was God (at any rate, on a somewhat rudimentary basis). Thus pagan - Judeo-Christian - transcendental. However, for the modern post-Christian age,
God's origin can neither be traced to the Star nor to the Word but simply to
the Film, Video, Trip, etc., in increasing degrees of spiritual refinement. To the extent that we watch the Film or,
rather, films ... we partake of and become God (Superfather). Such a crude level and manifestation of
divinity will gradually be transmuted into higher and more genuine levels
(Superchristic) as the contemplating head progresses, over the decades, from
films to trips via videos, and so draws ever closer to the ultimate level of
divinity (Supertranscendent) in pure contemplation achieved through dynamic
meditation. In the meantime, film stars
(as opposed to cosmic ones) will be the Superfatheristic norm for most contemplating
heads. The Superchristic can only come
later, as the Son followed the Father and truth eclipsed falsity. Those of us who prefer the positive Divine to
the negative Divine, and hence truth to falsity, will welcome the inevitable
eclipse of the mechanical, external, superfalse divinity by the chemical,
internal, supertrue divinity, and thus the real coming of the 'Kingdom of
Heaven' under Social Transcendentalist auspices. For the Superpagan must be superseded by the
Superchristian, if salvation is truly to be achieved. To the extent that video paves the way for
the Superchristic ... it should be encouraged, even though it pertains, as
film, to the Superfather and, hence, to superfalsity.
109. To the extent that a wavicle/particle and,
hence, divine/diabolic distinction can be drawn, on the level of what may be
called theocratic smoking, between cannabis and hashish ('grass' and 'shit'),
we should also distinguish between capsule vision-engendering LSD and tablet
audio-engendering LSD on a similar basis, which, taken in conjunction with
'dope', will furnish us with the basis of a working dichotomy between Social
Transcendentalism and Transcendental Socialism.
Thus in the one case a cannabis/capsule LSD integrity, with cannabis
corresponding to the 'Social' and capsule LSD to the 'Transcendentalism',
whilst, in the other case, a tablet LSD/hashish integrity, with tablet LSD
corresponding to the 'Transcendental' and hashish to the 'Socialism'. In the case of Social Transcendentalism, the
emphasis would be on capsule LSD; in the case of Transcendental Socialism, by
contrast, the emphasis would be on hashish.
That follows, needless to say, from the divine/diabolic distinction
between the two ideologies which, though not absolutely divisible, yet maintain
a relative bias one way or the other, depending on the ideology in
question. Thus a lesser emphasis on
cannabis and a greater one on capsule LSD would be juxtaposed with a lesser
emphasis on tablet LSD and a greater one on hashish. Accordingly, capsule LSD and hashish are the
two main adversaries or, as I should say, parallel alternatives, with cannabis
and tablet LSD constituting subordinate options within the overall framework of
each ideology. Yet if cannabis is
subordinate to capsule LSD within the Social Transcendentalist context, and to
the extent, I wager, of being confined to particular rather than general use,
then tablet LSD should be no less subordinate to hashish within the
Transcendental Socialist context, and to the extent, once again, of being
confined to particular rather than general use.
Should time or circumstances prove me wrong, then so be it! But as the principal architect of Social
Transcendentalism, I reserve the right to define ideological priorities as I
see fit. For how else can a
divine/diabolic distinction be maintained?
Transcendental Socialist tendencies may be unquestionably bad, or
immoral, in relation to Social Transcendentalist ones, though this fact would
not render the latter ideology perfect - least of all where the subordinate
possibility of cannabis was concerned.
Were men capable of only the divine, we could ban or eliminate the
'dope' element outright. But even where
and when they have a divine bias, the capacity for the diabolic will still
exist, albeit in a transmuted and relatively innocuous guise. And yet, if cannabis is paradoxically
preferable to hashish from a moral, or divine, standpoint, it can hardly be
deemed superior to tablet LSD. Certainly
it is better to be an 'acid head' than a 'shit head'; but if a 'shit head' is
all one can be, there will at least be the consolation, within a Transcendental
Socialist context, that one is not a tobacco head or, rather, body, insofar as
tobacco is arguably to the body what hashish and cannabis are to the head - the
relatively diabolic, or smoking, side of a worldly dichotomy which finds its
relatively divine, or drinking, side in alcohol.
110. Of course the world opposes what threatens its
own tobacco/ alcohol integrity, whether such a threat comes from beyond ... in
the forms of 'dope' and 'acid', or from behind ... in the neo-pagan forms of
hard drugs like heroin, opium, morphine, etc., which, whether smoked or
injected, threaten to resurrect the alpha-stemming (old-brain/subconscious)
head at the expense not only of the body but, from an omega-oriented
standpoint, the (new-brain/superconscious) head as well. For in a transitional age, when body
civilization is in decline but the ultimate head civilization hasn't yet
officially arisen, it is all too easy for neo-pagan tendencies associated with
the old-brain/subconscious mind to come out of hibernation, as it were, and
seek to gain a footing at the expense of traditional worldly norms, including
alcohol and tobacco. Such traditional
hard drugs correspond, in their own context, to neo-royalism in politics, and
will be vigorously opposed - and rightly - by those bent on defending the
worldly status quo. Whether, however,
such people have as much justification in opposing post-worldly drugs like LSD
... is another thing - at any rate, from a new-brain/superconscious standpoint,
though they doubtless act correctly from a worldly standpoint and, hence, in
opposition not only to the Super-antichristic diabolic, but to the
Superchristic divine as well, i.e. with reference to both Transcendental
Socialism and Social Transcendentalism, not forgetting their respective 'dope'
and 'acid' concomitants. Thus the body
has to defend itself against a fourfold encroachment upon its democratic
integrity by both divine and diabolic alpha-stemming and omega-oriented head
alternatives. Ultimately both the body
and the alpha-stemming (old-brain/subconscious) head should lose, though not
before the omega-oriented head, in both its diabolic and divine aspects, proves
worthy of global victory, thereby initiating an age of exclusively new-brain
and superconscious drugs. For salvation
is not only at the expense of the world, and therefore of tobacco and alcohol,
but of everything pertaining to the pre-worldly divine and diabolic options as
well. Now from a Social
Transcendentalist and hence truly divine
standpoint, it is from the possibility of post-worldly drugs like
hashish and tablet LSD too, since what pertains to Transcendental Socialism
must, of necessity, be irrelevant to Social Transcendentalism.
111. If cocaine is relevant to some kind of
superworldly ideological bias, then that, too, would prove irrelevant from both
divine and diabolic standpoints. Broadly
speaking, if the cannabis/capsule LSD equation pertains to rock-jazz (a Social
Transcendentalist equivalent), and the tablet LSD/hashish equation ... to
jazz-rock (a Transcendental Socialist equivalent), then cocaine should pertain
to electric blues, that middle-ground theocratic musical form (whose political
analogue is Ecology) in between centristic jazz and communistic rock. So if the future turns out anything like I
imagine, which is not inconceivable, then cocaine will go the way of all the
other drugs not strictly relevant to either of the two main ideological alternatives
under discussion.
112. As a sort of footnote to the above, I should
like to draw attention to the superphenomenal nature of 'dope', whether
cannabis or hashish, as opposed to the supernoumenal nature of 'acid', whether
capsule or tablet. Cocaine is also
superphenomenal, though from a different standpoint than either cannabis or
hashish, whereas untipped cigarettes and/or roll-ups on the one hand, and fizzy
beer on the other hand are superphenomenal from a strictly worldly and, hence,
bodily standpoint. Musically speaking,
they stand to the head drugs in the manner of pop and/or soul to rock, jazz,
and blues. Both rhythm 'n' blues and
rock 'n' roll pertain to a mid-point in between pop and soul - the former with
a bias towards soul and the latter with a bias towards pop. Such a mid-point corresponds, as already
noted, to a moderately worldly integrity as characterized by touch, that
uniquely worldly sense, and finds its chief drug neither in alcohol nor tobacco,
but simply and purely in sex. For sex is
to touch what alcohol is to taste and tobacco to smell.
113. Writing or, more specifically, the technique of
writing will correspond to phenomenal, superphenomenal, or to supernoumenal
categories according to whether it is divisibly relative, divisibly absolute,
or indivisibly absolute. In the first
case, we are dealing with word pairs, for example pronouns and verbs like 'I
am', 'you are', 'they are', as well as with negative verbs like 'do not', 'will
not', 'shall not', 'cannot'. In the
second case, we are dealing with the contraction of such word pairs into one
word divided by an apostrophe, as in 'I'm', 'you're', 'they're', 'don't',
'won't', 'shan't', 'can't'. In the third
case, however, we are dealing with the further contraction (centro-complexification)
of such words by elimination of the apostrophe, as in 'Im', 'youre', 'theyre',
'dont', 'wont', 'shant', 'cant'. Thus we
have an overall progression from worldly relativity, which is bourgeois, to divine
absolutism, which is classless, via diabolic absolutism, which is
proletarian. A progression, in other
words, from divisible relativity to indivisible absolutism via divisible
absolutism, which corresponds, so I maintain, to phenomenal, superphenomenal,
and supernoumenal distinctions. In a
bourgeois society, the phenomenal mode of writing will be the accepted norm,
while superphenomenal contractions will accord with a proletarian alternative
or opposition to it. There will be
scarcely any writing conceived on a supernoumenal basis, since that presupposes
a classless society and, hence, the supersession of State divisibility by
Centrist indivisibility - in a word, the transcendence of bourgeois/proletarian
or, in the case of liberal republics, white- and blue-collar distinctions ...
through a social homogeneity aimed at the creation of a truly divine society,
one which is neither plutocratic nor democratic but theocratic and therefore
socially indivisible. In such a society,
where the great majority of people are programmed for spiritual transcendence
by a politico-religious elite assisted by special police, supernoumenal writing
would become the accepted norm, and consequently something approximating to
what G.B. Shaw pioneered would take the place of all phenomenal and
superphenomenal modes of writing in the name of absolutist indivisibility. For in writing, no less than everything else,
centro-complexification is both a mark and a standard of evolutionary
progress. 'I have' - 'I've' - 'Ive', or
'do not' - 'don't' - 'dont' ... attest to just such a centro-complexification,
and any writer worthy of the claim 'progressive' will doubtless be more
disposed to one or other of the two absolutist technical approaches to writing
than to conventional relativity. But a
radical technique is of little use or justification if it does not serve an
equally radical subject-matter, the thematic treatment of which should be no
less radical. One cannot and should not
marry superphenomenal contractions to a worldly, or democratic, subject-matter,
and neither should a post-worldly, or transcendental, subject-matter, treated
positively and with sincerity, be married to phenomenal relativity. Getting sorted out in this regard and
remaining both technically and thematically congruous ... is the test of a
great writer. It is also the mark of
one!
114. Other examples of phenomenal vis-à-vis
superphenomenal vis-à-vis supernoumenal distinctions are afforded us by time
and money. In the case of time, we are
speaking of a progression, as it were, from conventional alphanumeric
relativity to noumenal absolutism, whether this latter be divisible, as between
a.m. and p.m., or indivisible, and hence 24 hrs. Thus 'five past six' or 'two minutes to
eight' or 'half-past twelve' will accord with phenomenal relativity by dint of
the compromise between numerals and words, even when, as in the examples cited,
numerals are written as words (for, in reality, they are read as numbers from
conventional wind-up watches). However,
superphenomenal time-reading will only entail numbers, as from a twelve-hour
digital watch, and it is the division of such time into a.m. and p.m. which
makes for a divisible absolutism. With a
24 hr. digital, on the other hand, no such division exists, and therefore the
indivisible absolutism which results from a 24 hr. mode accords with a
supernoumenal status - the ultimate mode of time-reading, especially pertinent
to a Social Transcendentalist society and ideological bias.
115. As to money, a similar progression from the phenomenal
to the supernoumenal via the superphenomenal can be inferred with regard to the
distinctions between traditional pounds/shillings/ pence counting and decimal
counting which either divides pounds from pence, as in superphenomenal usage,
or counts in pence alone, as with the supernoumenal alternative. Thus whereas '£5 - 2s - 6p' accords with
phenomenal relativity by dint of its fulcrum, so to speak, being shillings
rather than pounds or pence, and therefore having a worldly and, indeed, atomic
significance in between larger and smaller units (not to mention entailing a
compromise, as with phenomenal time-reading, between words and numbers), '£6 -
50p' accords with a superphenomenal, or divisible, absolutism by dint of being
pounds and fractions of pounds, i.e. pence, in contrast to the indivisible
absolutism of '650p' which accords with a supernoumenal counting by dint of its
exclusive emphasis on pence - a more idealistic emphasis, given the indivisible
character of pence in relation to pounds.
Of course, in speaking of pounds, I am alluding to pound pieces rather
than to notes. For the superphenomenal
can only be established on the basis of a coin absolutism, and would not be
possible with notes and old-style (large) pennies, both of which accord with
the phenomenal in its extreme manifestations.
It is just that with the superphenomenal this coin absolutism is
divisible, as between pounds and pence.
With the supernoumenal, by contrast, it is only in pence and therefore
indivisible.
116. Similarly, in respect of length measurement,
yards, feet, and inches accord with the phenomenal, feet standing in between
the two extremes in the way that shillings may be said to stand in between
pounds and pence or, for that matter, minutes in between hours and
seconds. With metres and centimetres,
however, one enters the realm of superphenomenal length measurement, the metric
absolutism divisible between metres and centimetres, which can be transcended
only on the supernoumenal basis of centimetre indivisibility. Nowadays we deal in metric units rather than
imperial ones and accordingly measure on a superphenomenal basis. The same is true of weighing (grams,
kilograms), solid volume (cubic metres, cubic centimetres), and so on ...
through all the possible metric modes of quantification, and to that extent it
is fair to say that phenomenal, i.e. imperial, standards of quantification no
longer have any relevance. In my view,
telling the time on a conventional alphanumeric basis is no less obsolete than
imperial measurements. The man for whom
the time is 'half-past twelve' (instead of 12.30) or 'five to six' (instead of
5.55) is living on the level of imperial measurements and is accordingly
lagging behind the times. Even the
superphenomenal will one day be eclipsed as indivisible absolutism puts
divisible absolutism in the shadow of its supernoumenal light.
117. Devolution from autocratic theocracy (the
Father) to theocratic autocracy (Satan), with further devolution from
autocratic autocracy (worldly alpha) to democratic autocracy (alpha
world). Evolution from autocratic
democracy (omega world) to democratic democracy (worldly omega), with further
evolution from theocratic democracy (the Antichrist) to democratic theocracy
(the Holy Ghost). Thus a 'fall', on the
one hand, from alpha theocracy to the worldly alpha/alpha world via diabolic
autocracy, and a 'rise', on the other hand, from the omega world/worldly omega
to omega theocracy via diabolic democracy.
God - Devil - world; world - Devil - God, with the head, on both
subconscious and old-brain terms, eclipsed by the worldly body on both
autocratic and democratic terms, prior to the possibility of the head being
resurrected, on both new-brain and superconscious terms, with the return of
Devil and God on an omega basis.
118. Similarly, one could speak of a regression from
alpha idealism to worldly realism via alpha naturalism and worldly materialism
on the one hand, but of a progression from worldly superrealism to omega
superidealism via worldly supermaterialism and omega supernaturalism on the
other hand. Thus from (idealistic)
autocratic theocracy to (realistic) democratic autocracy via (naturalistic)
theocratic autocracy and (materialistic) autocratic autocracy. And thus from (superrealistic) autocratic
democracy to (superidealistic) democratic theocracy via (supermaterialistic)
democratic democracy and (supernaturalistic) theocratic democracy. On the one hand, noumenal to subphenomenal
regressions; on the other hand, phenomenal to supernoumenal progressions. Devolution from the noumenal head to the
subphenomenal body in the case of the regressive distinctions. Evolution from the phenomenal body to the
supernoumenal head in the case of the progressive distinctions. Treated graphically, this will read as
follows:-
ALPHA DEVOLUTION OMEGA
EVOLUTION
1. autocratic
theocracy (noumenal) 8. democratic theocracy (supernoumenal)
2. theocratic
autocracy (noumenal-subphenomenal) 7. theocratic democracy
(superphenomenal-supernoumenal)
3. autocratic autocracy (subphenomenal) 6. democratic democracy (superphenomenal)
4. democratic autocracy
(phenomenal-subphenomenal) 5. autocratic democracy (subphenomenal-phenomenal)
Such a procedure
is rather more complex and, I trust, accurate than would be the use of
comparatively simple noumenal/phenomenal or superphenomenal/supernoumenal
distinctions, given the necessary gradations of alpha devolution on the one
hand and of omega evolution on the other hand which, considered with regard to
the head in each of its dual extremities, flank worldly phenomenalism in regard
to the body.
119. Thus we can pinpoint antithetical equivalents
between idealistic autocratic theocracy, which is noumenal, and superidealistic
democratic theocracy, which is supernoumenal; between naturalistic theocratic
autocracy, which is noumenal-subphenomenal, and supernaturalistic theocratic
democracy, which is superphenomenal-supernoumenal; between materialistic autocratic
autocracy, which is subphenomenal, and supermaterialistic democratic democracy,
which is superphenomenal; and between realistic democratic autocracy, which is
phenomenal-subphenomenal, and superrealistic autocratic democracy, which is
subphenomenal-phenomenal. On the one
hand, a devolutionary regression, as we have seen, from idealism to realism via
naturalism and materialism; on the other hand, an evolutionary progression from
superrealism to superidealism via supermaterialism and supernaturalism, with
antithetical correlations between alpha idealism and omega superidealism, alpha
naturalism and omega supernaturalism, alpha-worldly materialism and
omega-worldly supermaterialism, worldly realism and worldly superrealism. Thus the realistic body is flanked by the
materialistic body, while the naturalistic head is flanked by the idealistic
head. Worldly relativity and worldly
absolutism; diabolic relativity and divine absolutism.
120. Defining each historical distinction separately,
we have in autocratic theocracy the subconsciously-dominated, Creator-oriented
societies of pagan antiquity, including the Egyptian and early Irish, which may
be defined as proto-papal by dint of their cosmic religious essence, an essence
shared, though on a less elevated plane, by the succeeding theocratic
autocracies which, again like the Egyptian and Irish, were rather more disposed
to god-kings than to kingly gods ... to the extent that the latter lost power
in proportion to the increase in power of the former, who thus ruled on the
basis of diabolic and, hence, old-brain autocracy. Contrasted to which we shall find the
autocratic autocracies of alpha-worldly societies like the ancient Greek and
Roman, whose chief characteristic is a secular ruling elite of kings and
tyrants - an autocracy of the body as opposed to the head. This is also true of the succeeding
democratic autocracies, including the late Roman and early English, except that
in their case the tyrant or monarch is accountable to his nobles through some
agreement such as the Magna Carta, which effectively curbs his autocratic
power. One might say that autocratic
devolution has gone as far as it is possible to go at this point without ceasing
to be autocracy, and that such an autocratic nadir is a precondition of
subsequent democratic transformation, following a Cromwell-type parliamentary
revolution which shifts the balance of power from the monarch and his nobles to
the People or, at any rate, the bourgeoisie in what I have termed an autocratic
democracy - the parliamentary democracy upon which Britain built its greatness
as a world power of the first rank, a democracy in which not the People but
parliament is sovereign, an essential representational sovereignty which
contrasts with, though exists in the service of, the apparent sovereignty of
the reigning monarch within the constitutional framework of a United Kingdom.
121. And yet, if a parliamentary democracy is, by
definition, bourgeois on account of its semi-autocratic nature, then the
succeeding republican democracies of, for example, France and the United States
may be regarded (somewhat contrary to accepted opinion) as proletarian
democracies within a Western, or Germanic, context, which is necessarily bodily
rather than of the head (in its new-brain aspect) and therefore inherently
relative or, as we usually say, pluralistic.
For the body is politically divisible not just in the autocratic and
democratic parts, as between blood and bone on the one hand and muscle and
flesh on the other, but - as just indicated - in both its autocratic and its
democratic aspects. Now if this is not
to push the metaphor too far, then I would say that in between such a division
we can posit a bodily parallel to parliamentary democracy on the basis of a
vein/nerve compromise, which is relatively middle-ground in relation to
autocratic blood and bone on the one hand and to democratic muscle and flesh on
the other, and therefore suitable to something which, strictly speaking, is
neither of the one nor of the other but ... a sort of half-way house in between
the two. Thus if we are to equate blood
with royalty, and hence a secular or bodily monarchy, while reserving for the
nobility in general a connection with bones, both of which accord with an alpha-worldly
autocracy, then the antithetical equivalent to this, namely an omega-worldly
democracy, should be conceived in terms of the equation of bodily muscles with
one part of the democratic democracy and flesh with the other, so that a kind
of antagonism between muscles and flesh is envisaged, which, so I contend,
would typify a Western-style People's democracy.
122. Taking the American democracy as our model, it
seems feasible to equate muscles with the Democrats and flesh with the
Republicans, which gives us a kind of pain/pleasure distinction between workers
and players or, in popular parlance, the poor and the rich, the have-nots and
the haves. In a parliamentary democracy,
on the other hand, no such political distinction really exists, because we are
speaking rather more on the level of veins in the one case and of nerves in the
other, neither of which has any real connection with proletarian extremes
within a bodily context. Indeed, such a
division, being relative to an autocratic democracy, is somewhat more bourgeois
than proletarian, as between plutocratic conservatism on the one side and
laissez-faire liberalism on the other, and, so far as the British example of
parliamentary democracy is concerned, no longer exists in its traditional mould
but has been superseded by a kind of vein/muscle dichotomy between Low Toryism
and Democratic Socialism (Labour), a dichotomy between disjunctive adversaries
which is neither bourgeois nor proletarian but effectively grand bourgeois in
the Tory case and petty bourgeois in that of the Democratic Socialists, so that
each side pulls in obliquely opposite directions rather than, as with
republican democracies, at approximately parallel points to each other. The only way anything approximating to the
American type of democracy could arise in Britain would be if the Labour Party,
as the party correlative with muscles, found itself in opposition to a Liberal
and/or Social Democratic party which, correlating with the flesh, sought to
stay in government or to become the government at Labour's expense. In other words, if the only two main
contenders for political power in Britain were the Democratic Socialists and
the Liberal Democrats - the former broadly representative of blue-collar
interests and the latter of white-collar interests, neither of them much
interested in either bourgeois or grand-bourgeois interests.
123. Yet such a dichotomy between alternative
working-class parties is hardly likely to arise in a parliamentary democracy
like Britain's where, one way or another, the Tories will always be a major, if
not the main, contender for office, given British plutocratic
traditions, and only one 'working-class' party can ever hope to seriously rival
them as an effective alternative. Two
'working-class' parties in competition for the majority vote may be a fact of
life in republican democracies, but it certainly doesn't and can't have any
reality in a parliamentary democracy, where one of the contending parties will
always be bourgeois or, more correctly, grand bourgeois, and therefore
constitute a direct link with the aristocracy and monarchy, the Lords and the
reigning sovereign. It is for this
reason that any party to the right of the Conservatives will be not so much fascist,
in the accepted latin sense, as neo-royalist, since blue blood in Conservative
veins can be replaced, if necessary, by a transfusion of red blood in the event
of the monarchy being seriously called into question or put under threat from
the Extreme Left, no matter how unlikely such a prospect may seem in
reality. For just as the Extreme Right
in a parliamentary democracy like Britain's can only be of the body, and hence
a resurrection of royalist blood, so the Extreme Left will also be merely bodily,
and hence muscular. In both cases, the
head is beyond the pale, as it must be in any parliamentary democracy, where
either neo-royalism or socialist anarchism will be the alternative extremes,
never genuine Fascism or Communism, which pertain to the head, but only
something bodily.
124. And yet in a republican democracy, which is
rather more extreme than a parliamentary one, head alternatives to the bodily
rule will encroach upon the democratic status quo from time to time and
threaten to destabilize it, as in France, where communistic opposition to
democracy is not unheard of, even if such opposition hasn't had any appreciable
effect in undermining or supplanting it.
For even the French remain by and large democratic in a Western mould,
which, being bodily, is inherently superphenomenal and therefore relative. Like their American counterparts, they fall
short of the head and, consequently, France is not on that account a bourgeois
democracy like Britain or Holland, even if it is less of a proletarian democracy,
in the Western mould, than the United States of America, which is far more
Germanic and accordingly more bodily and materialistic than France. If France is ideologically contiguous with
the lesser East European states like Poland and Hungary, then America is
ideologically contiguous with the Commonwealth of Independent States (formerly
the Soviet Union), that great supra-national entity which signifies a
full-blown theocratic democracy, a democracy not of the body but the head and,
needless to say, in terms of the new brain, which, in contrast to the
democratic body, is indivisible and accordingly aligned with absolute political
criteria, as congenial to the Slavic race.
For the Slav is less bodily in proportion as he is more brainy, using
the word in an ideological sense.
Consequently he leads the ideological field and will continue to do so
until the superconscious has its ideology and democratic theocracy, in the form
of Social Transcendentalism, stakes its claim on a variety of, for the most
part, Third World peoples in the name of a divine alternative to Transcendental
Socialism.
125. Such an alternative, no less supra-national,
would not be Fascist but, as I define it, Centrist, and therefore no mere
resurrection of the subconscious or collective unconscious such as Nazism and, to
a lesser extent, Italian Fascism tended to be.
These latter ideologies are no more identical to Social
Transcendentalism than a military dictatorship is identical to Transcendental
Socialism. For whereas Fascism
resurrects the subconscious, military dictatorships to some extent resurrect
the old brain, and accordingly stand to Communism as Fascism to Centrism or,
for that matter, bodily neo-royalism to socialism - mere rehashes of the
alpha-stemming past rather than genuinely omega-oriented proletarian
ideologies. Now, obviously, for a head
people like the Italians, the resurrection of subconscious idealism is no
closer to true progress than the resurrection of Mosleyite neo-royalism for a
bodily people like the British. Either
way - and with regard to neo-autocratic militarism as well - we are not seeing
anything new but, rather, a kind of archreactionary obstacle to transcendental
progress. As history dealt with
neo-royalism, so it has dealt with Fascism and military dictatorships.
126. Which leaves three contemporary alternatives,
viz. Socialism, Communism, and Centrism, approximately paralleling the omega
world, the omega Devil, and the omega God, whether or not subdivisions can be
adduced in the case of the world, as between muscular Democratic Socialism and
fleshy Liberal Democracy in Britain, or the muscular Democrats and the fleshy
Republicans in the United States, or, indeed, any other Western equivalents of
a two-party proletarian option which suggests if not an alternative approach to
Socialism then certainly an alternative approach to Capitalism - one either
State Capitalist, as in the British Labour movement traditionally, or
Corporate, as in the American system, where Socialism in any strict sense of
the word, i.e. with reference to public ownership of the (artificial) means of
production, is strictly taboo. For it
does seem that Socialism in the West is interpreted far more with regard to a
wider distribution of wealth on a capitalistic basis than in terms of a
Socialist economy as such, which, within the bodily context relative to the
germanic democracies of the West, could all too easily be interpreted too
literally and materialistically, as in the case of fringe Socialist parties in
which ownership is conceived on the basis of worker collectivism, or literal
ownership by workers of the means of production at their factory, rather than
in the more elevated, and hence idealistic, sense of public ownership through
the State.
127. And yet ownership of the means of production by
the People through the State should not be confused with State ownership as
such. For whereas the former is
Socialism on a theocratic and therefore head (new-brain) basis, the latter is
State Capitalism, and it is this rather than State Socialism which obtains in
the West, particularly in countries like
128. Now this is no less true of those Western
societies where Corporatism tends to prevail over State Capitalism and
consequently provides the main alternative to Private Capitalism, that is to
say, to Capitalism pursued on an individualistic or traditional basis. One could argue that whereas Private
Capitalism is Republican and therefore aligned with the flesh, Corporate
Capitalism is Democratic and accordingly more aligned with the muscles. In each case, we have a post-parliamentary
democratic antagonism between Private and Corporate Capitalism, which is not so
much horizontal as vertical, and therefore constitutive of a proletarian polarity
rather than of a grand-bourgeois/petty-bourgeois antagonism on the
parliamentary model, as in
129. Yet such an approach paves the way for State
Capitalism which, masquerading as Socialism, seeks under Labour, traditionally,
to supplant private-owned industry by nationalized industry whenever possible -
at any rate, provided the Labour Party is being true to its petty-bourgeois
colours and is not playing either the grand-bourgeois tariff capitalists' or
the middle-bourgeois laissez-faire capitalists' games. Should either of the latter subsequently
change their tune slightly - the Tory capitalist becoming less obstructive of
foreign imports and the Liberal capitalist partial to a degree of nationalized
industry, services, etc., then that is no reason for Labour to sell-out to the
private sector, but, rather, all the more reason for it to remain State
Capitalist until such time, if ever, as politicians of a genuinely Socialist
stamp begin to infiltrate the Labour movement and - dare I say it? - introduce
notions of public ownership of the means of production on a Western and, hence,
literal basis, the very basis that would undermine democratic centrality and
threaten Labour's elected status as a parliamentary party. For one cannot advocate decentralist economic
policies without calling into question the entire future of State Capitalism,
and to advocate such policies from a centralist, i.e. parliamentary point of
view, is both hypocritical and illogical, particularly when there cannot be the
slightest chance of their implementation, least of all in terms of the basis in
question! Therefore, much as some people
in the Labour Party may traditionally have entertained genuine ideals with
regard to Socialist economics, there is no way those ideals could bear
practical fruit without that party becoming torn apart and effectively
committing political suicide. For such
ideals undermine the very basis on which the parliamentary Labour Party is
elected, since they run contrary to its centralized grain. Consequently the Labour Party, true to its
state-capitalist colours, has no option but to oppose all those who would take
power away from the centre in pursuance of Socialist economics. For such people are wittingly or unwittingly
a socialist 'fifth column' within the Labour movement and, like the Trojan
Horse, their decentralist predilections can only lead to Labour's downfall!
130. However, despite militant-type infiltration, it
has to be admitted that most decentralist economic thinking takes place outside the Labour
Movement by Socialist parties that bitterly oppose what Labour stands for and
see themselves as the vanguard or, at any rate, focal-point of Socialist
opposition to Capitalism, both private and state. Such parties are not interested in political
centrality, with its socialistic politics of distributing wealth as widely and
fairly as possible on the basis of State Capitalism, but represent economic
decentralization and are accordingly economically Socialist (on the Western
bodily model) where Labour is politically Socialist. Thus they signify a 'fall' from political
centrality to the economic fringes where, invariably, they languish in verbal
opposition to the Capitalist status quo.
Frankly, there is scant chance of any hard-line extra-parliamentary
party influencing the course of British political or economic thinking, and I
wager that if, at some future time, the East became responsible for the
political and economic direction of the West (as to some extent it already has
done in regard to Japan), it would oppose the kind of economic thinking that
advocates literal worker ownership of the means of production and introduce its
own theory and, indeed, practice of a sort of sublimated ownership of those
means by the workers through the State, so that State Socialism rather than
Utopian Socialism became the economic norm, and the head, in its new-brain
manifestation, accordingly prevailed over the body, whether as flesh or
muscle. For it is most unlikely that a
highly centralized people like, for example, the Chinese would encourage
decentralization, particularly in view of the fact that what they upheld, as
State Socialism, was superior - as superior as the head to the body, and
therefore not a materialistic but an idealistic approach to Socialist
economics.
131. And yet State Socialism is not the ultimate
form of economic management, no more than the new brain is the ultimate form of
the head. If it is superior to Utopian
Socialism, it is distinctly inferior to theocratic Centrism, or trusteeship of
the means of production by the Centre for the People, which pertains not to the
Transcendental Socialist stage of evolution or mode of democracy, but to the
Social Transcendentalist stage of evolution and mode of theocracy beyond,
whether or not co-existence between the two becomes a temporary fact of
life. For just as what I have described
as theocratic democracy, analogous to Transcendental Socialism, comes after
democratic democracy in evolutionary terms, so democratic theocracy comes after
theocratic democracy ... to usher in not the kingdom of superhell but the
kingdom of superheaven, the Social Transcendentalist heaven in which
trusteeship of the means of production by the Centre relieves the People of
responsibility in respect of public ownership, and thereby renders them,
through Superchristic auspices, all the more credible as collective, albeit
rudimentary, Holy Ghost. For one cannot
own the means of production and be saved to the Holy Spirit at the same time,
and if the People are to be saved (from the State and, hence, the materialistic worldly
responsibilities which accrue to a republican status), then they must be freed
from public ownership and elevated to the divine status of so many units of
potential transcendence. This can only
happen by and through the Centre, which is my principal contribution to
ideological evolution, and thus on the basis of a Social Transcendentalist
revolution, democratically achieved, in those countries where the establishment
of 'Kingdom Come' would be both logical and just.
132. For other countries - and I have gone into this
subject often enough elsewhere in my writings without wishing to repeat myself
here - Transcendental Socialism, with its state-socialist control of the means
of production, would continue to be valid for quite some time, if only because
the superdiabolic destiny is required if the world is to be overcome and all forms
of Capitalism be consigned to the rubbish heap of history. Doubtless the head in both its new brain and
superconscious aspects will work together to this end, since such aspects have
more in common and are closer to each other than to the body against which they
must struggle, if the world is eventually to be overcome. For the goal of history is not the perpetual
co-existence of the world (with its autocracies and democracies), the Devil,
and God, but the overcoming of the world by the Devil (theocratic democracy),
and, finally, the overcoming of the Devil by God (democratic theocracy), in
order that only the Divine may ultimately prevail and the 'Kingdom of Heaven'
be globally established as the necessary precondition of post-millennial
transcendence. Thus if State Socialism
corresponds to a superphenomenal-supernoumenal integrity commensurate with
theocratic democracy, then Centre trusteeship corresponds to a supernoumenal
integrity commensurate with democratic theocracy, that ultimate ideological standpoint
which must eventually eclipse the penultimate ... if divine justice is to be
done. Verily, we have come a long way
from the age of autocratic theocracy, both in terms of devolution and
evolution, but haven't yet arrived at the age of democratic theocracy. Only when we do, will 'heaven on earth' be
more than just a dream or hope of the pious millions!
133. Strictly speaking, we should speak of the
devolution of ape to pagan man, and then of the evolution of Christian man, and
Christian-equivalent men in other (so-called) world religions, from pagan
man. For the necessary corollary of
evolution towards the Omega Absolute is devolution from the Alpha Absolute, and
in Christian man devolution and evolution balance out between the Devil on the
one hand and Christ on the other, that is to say, between Hell and Heaven in
relative terms. The evolution of
transcendental man from Christian man, however, takes man beyond such
relativity into an aspiration towards the absolute Heaven of pure spirit, i.e.
the Holy Ghost. Transcendental man is
thus wholly evolutionary and therefore antithetical to the devolutionary
integrity of pagan man. If the former
can be described as superhuman, then the latter may be regarded as
subhuman. Only Christian, or relative,
man was purely human, and thus balanced between devolutionary and evolutionary
extremes in a kind of worldly purgatory of bodily humanism. One might say that with this stage of life
there is neither a dress absolutism nor a zipper suit absolutism, as between
alpha and omega sartorial extremes, but a sort of compromise in the form of
skirts on the one hand and trousers on the other hand. Transvaluated devolution and untransvaluated
evolution (since trousers are usually worn in conjunction with an overlapping
jacket - a phenomenon rather more feminine than masculine).
134. Thus we should think in terms of devolution
from planets and trees to animals, including apes, and early man, who himself underwent
a further series of devolutions from autocratic theocracy and theocratic
autocracy to autocratic autocracy and democratic autocracy, as already
described. The fact that early man
tended to look-up to certain animals and even to worship trees can only be
fully comprehended on the basis that he felt himself to be at a further remove
from the noumenal than those animals or trees and consequently, in a very real
sense, their inferior, so untransvaluated, and hence merely devolutionary, was
his point of view. Therefore it need not
surprise us that women and children also held - and to some extent still hold -
a special place in the estimation of men by dint of being closer to nature and
accordingly more alpha-orientated in themselves. The disparity in status between women and men
was amply reflected in their respective modes of attire - the women garbed, as
a rule, in full-length dresses ... suggestive of an alpha-noumenal absolutism,
the men, by contrast, restricted to shorter-length dresses or, rather, tunics
by dint of their inferior feminine status, not quite men but more akin to women
in their psychological stance before the world.
In fact, we should distinguish men from women at this early juncture in
time on the basis of a submasculine/superfeminine dichotomy, since if men were
neither sartorially nor psychologically quite masculine, they were nevertheless
not women in any clinical sense, and therefore deserve at least a submasculine
status, which contrasts quite sharply with the full-blown femininity, as it
were, of women, whom I have accordingly described as superfeminine. For if we think of men in this way, it
enables us to pit an evolution from submasculine to supermasculine via
masculine levels against a devolution from superfeminine to subfeminine via
feminine levels, as between submen and superwomen in a devolutionary stage of
history, men and women in a balanced devolutionary/ evolutionary stage, and
subwomen and supermen in an evolutionary stage such as we are currently
embarked upon. For what devolves on the
one side must evolve on the other. A
contemporary female in miniskirt is rather more a subwoman than a woman, for
whom a knee-length skirt would be the norm, whereas a male in a one-piece zipper
suit is rather more a Superman than a man, for whom trousers would be the
norm. Yet just as women can now dress
beyond miniskirts in jeans, one-piece zipper suits, etc., and so become
effectively quasi-supermasculine, so men once dressed beneath pantaloons,
breeches, leggings, etc., in gowns or tunics, and thus appeared effectively
quasi-superfeminine. Sartorial
dichotomies between male and female are to all intents and purposes cancelled
out at the very extremes of devolution and evolution. There is only noumenon in the one case and
supernoumenon in the other. But as soon
as the phenomenon enters into account, no matter how modestly initially, i.e.
in subphenomenal terms, we have a 'fall' from noumenal indivisibility into
noumenal/phenomenal divisibility which, contrary to appearances, continues as
devolution until such time as a transvaluation along Christian lines
('rebirth') establishes the phenomenal in an evolutionary light, and
consequently it assumes an independence from the noumenal which paves the way
for true evolution in due course, that is to say on the basis of a
superphenomenal/supernoumenal dichotomy, pending the eventual eclipse of the
superphenomenal and subsequent attainment of a supernoumenal
indivisibility. For we must pass through
the relative in order to attain to the absolute, and the world is but a
phenomenal precondition of supernoumenal salvation.
135. Applying my devolutionary/evolutionary theories
to Darwin and, indeed, to the creation-verses-evolution argument which persists
even now in some quarters, I would maintain that while the evolutionists are
not entirely right, the creationists are far from being entirely wrong. Or, put like this, it should be apparent that
while man wasn't literally created by God (the Father), he didn't evolve from
apes either but, rather, devolved from them to become not man as we understand
him, but a subhuman creature with no concept of evolution and no desire,
initially, to break with the alpha-stemming system of things. It is only because and to the extent that we
are evolutionary that we tend to regard man's emergence from apes in an
evolutionary light. An untransvaluated
point of view, strongly autocratic in character, would regard it in an entirely
different light - indeed, in terms of creationism, which is nothing less than a
mythical concept of devolution, i.e. devolution in a noumenal age, when gods
rather than stars ruled human consciousness and man sought an explanation for
life not in science but in religion. Of
course, this is still true of some men even these days, which is why they
oppose evolutionary theories from a creationist point of view. Yet two wrongs don't make a right! Both creation and evolution must go, the one
because alpha-stemming metaphysics is no longer relevant, and the other because
it imposes where it doesn't belong. Only
devolution can adequately explain the link between ape and man, and the more
devolved man became from nature, the less sway alpha-noumenal criteria had upon
him and the closer he grew to an evolutionary possibility, the very possibility
to which we, in this post-Christian age, are logical heirs.
136. To my mind, the Big Bang theory of the origins
of the Universe is merely a secular extrapolation from monotheism and,
consequently, no nearer the truth as to how the Universe began than
monotheism. For as most people will
know, monotheism was not the original state of religious observance but a
Judaic creation established in defiance of pagan polytheism, as sanctioned by
virtually all of the ancient world, including the Greeks and Romans. Thus polytheism is the original mode of
religious observance, monotheism a revolt against pagan precedent and therefore
a worldly, anthropomorphic development which sought to eclipse the Many by the
One, the Gods by God. But polytheism is
closer, by dint of its primal nature, to the truth of the origins of the
Universe than monotheism, if by 'truth' we mean that which accords with a
proton-constituted diabolic order or, rather, disorder of flaming stars flying
everywhichway. Consequently ‘Big Bangs’
would likewise be closer to the truth of the origins of the Universe than the
monotheistic Big-Bang theory currently in vogue in the Judeo-Christian
West. For what begins in proton-proton
reactions does not begin in unity but, rather, in disunity and, hence,
friction, and such a beginning is less divine than diabolic, even though it
will be perceived as divine by pagan humanity, who are polytheistic in
consequence. Divinizing the diabolic, or
replacing polytheism by monotheism, comes later ... at a more devolved juncture
in time when, as with the ancient Hebrews, the desire for a unitary explanation
of creation took precedence over polytheistic diversity, and the One God was
accordingly proclaimed. It could be said
that at this monotheistic point in time, the universal has been eclipsed by the
galactic, that the Galaxy has, in effect, replaced the Universe, and the divine
reference-point accordingly become more centralized, as though a macrocosmic
centrifugal bias has been superseded by a microcosmic centripetal one, which
could only signify progress away from the Many towards the One.
137. It has long been a contention of my philosophy
that the central star of the Galaxy, as of any galaxy, is the God-equivalent
star (the Almighty), and if we devolve from galaxies in general to this galaxy
in particular, then the inevitable religious concomitance of doing so is a
devolution from gods in general to the particular god which, as the central
star of the Galaxy, serves a monotheistic purpose. Furthermore, devolutionary progress is also
guaranteed by citing an unseen First Mover (the central star of this galaxy) at
the expense of stars in general, irrespective of their galactic positions, so
that, contrary to polytheistic precedent, only this First Mover, or Creator-star,
is accorded a divine status, not the small or peripheral stars which, in
reality, are diabolic by dint of their decentralized, revolving, and (in
relation to the central star) cruder proton formations. For the largest stars will be the purest as
well as the oldest, and therefore be wavicle proton-proton reactions as opposed
to particle proton-proton reactions, which is nothing less than a distinction,
on an alpha-cosmic basis, between the Divine and the Diabolic, the large
central star of any given galaxy and the host of smaller peripheral stars which
revolve around it. Thus not only is
monotheism an improvement on polytheism by dint of singling out one galaxy,
namely the one in which we happen to live, and effectively attributing divinity
to its principal star; it improves on polytheism by avoiding the error of
attributing divinity to stars in general, irrespective of their galactic
positions, with a consequence that only that which is relatively divine in
relation to lesser stars (inherently diabolic) is acknowledged as such, and no
confusion of the Divine with the Diabolic, or vice versa, can result.
138. If monotheism refers back, willy-nilly,
knowingly or unknowingly, to the central star of the Galaxy, then it seems to
me that atheism, or the refusal to acknowledge God's existence, whether
monotheistically or polytheistically, is inherently worldly and therefore a
step down, as it were, from the head to the body or, more literally, from the
Cosmos to the planet, so that earth-centrism comes to replace star-centrism,
and man accordingly becomes the measure of all things, including divinity,
which no longer exists transcendently but anthropomorphically and,
consequently, in the guise of man, in accordance with humanistic criteria. Such a humanized God is hardly God in any
true, or formless, sense, but a worldly figure whose reign will only last while
the world, and hence the body, has its day.
For He is relative to the world and must end with it, once it is
overcome by the superdiabolic Antichrist.
Of all churches, the Protestant Church is the most purely Christic and
therefore worldly, since it is effectively atheistic with regard to the Father,
or Creator-God, having no allegiance whatsoever to the papacy, that symbol and
representative on earth of the Father.
Yet if bourgeois liberal humanism is centred in a false, or worldly,
God, then proletarian socialist humanism is centred in the Antichrist, which is
to say, the superdiabolic. It is not
only atheist with regard to the Father, but also with regard to the Son, whom
it looks down upon from a head (new-brain) standpoint. One might almost say that it is polytheistic
in respect of the People who, as proletariat, are democratically sovereign,
sovereign diabolically rather than divinely.
For this latter sovereignty can only exist in and through the Centre ...
in which not the new brain but the superconscious prevails, making for a
theocratic sovereignty in the People which is monotheistic to the extent that
it can be associated with a collective spiritual aspiration towards divinity,
conceived as the omega goal and culmination of evolution.
139. Thus from atheistic worldly sovereignty to
monotheistic divine sovereignty via polytheistic diabolic sovereignty - three
stages and manifestations of popular sovereignty, two of which have already
come to pass, the third of which awaits its coming largely in and for the Third
World, that truly godly part of the globe.
For just as the so-called
140. Traditionally, man stands to woman as the sun
to the earth, which is to say as the Diabolic to the world. Woman is physical, whereas man is
wilful. Woman is mundane, whereas man is
transcendental. He is 'will' in the
Schopenhaurian sense of the word, and it is the exercise of this will which, in
connection with woman, results in sexual conquest. For the bigger, more powerful body that is
man goes in search of the smaller, weaker body that is woman and strives to bend
it to its will. Sex is therefore akin to
a union of the sun with the earth, and the child that ultimately results from
this union is akin to the moon, is effectively a kind of human satellite,
dependent upon and hence revolving around its mother, who is akin to the earth. It shines, like the moon, with a borrowed or
reflected light, the light of parental, though especially maternal,
authority. Now this light is chaste and
intellectual, not unchaste and sensual, like the sun and, by implication, emotional
love of the husband for his wife.
141. Thus the family is but a microcosmic reflection
of and extrapolation from the Solar System, is effectively a mini solar system
... with sun, earth, and moon(s), the father giving, like the sun, to his wife
and child, who revolve around him - the one directly (as planet) and the other
indirectly (as moon). Originally man had
many wives, the principle of polygamy more closely paralleling the Solar System
than monogamy, which is really an attenuation of it consequent upon solar
devolution. In other words, the more
primitive the age or society, the more likely it is to reflect the Solar System
in terms of one sun and several planets or, translated into human terms, one
husband and several wives, each of whom have children (satellites) of their own
who, naturally enough, revolve around them.
Thus the modern monogamous family is but the furthermost contraction of
a cosmic principle, the utmost point of galactic devolution. Father, mother, and child - sun, earth, and
moon. Add a godfather, and one has the
equivalent of the central star of the Galaxy, the First Mover in the family
cosmos, who remains somewhat aloof from the family unit itself, as godfathers
should, just as the central star remains at a constant, almost aloof distance
from the Solar System of which the sun is the principal mover. For the father-proper, corresponding to the
sun, is effectively a devilfather in relation to the godfather and, hence,
someone who directly imposes, through masculine will, upon his wife, who, as
mother of her child, corresponds to the earth, with its moon in attendance.
142. Yet just as the sun is a larger and more
powerful body than the earth, and the earth in turn is a larger and more
powerful body than the moon, so the husband is a larger and more powerful body,
as a rule, than his wife, who, in turn, is a larger and more powerful body than
her child, be it son or daughter. In
relation to his wife, the husband, or devilfather, stands, like the sun, in an immoral
light, since he imposes upon her for his own sexual
self-gratification. On the other hand,
the wife, or earthmother, stands to her husband in an amoral light, like
the earth to the sun, prepared to bow to his will when required to do so but
not, in herself, sexually self-assertive.
Thus she stands in between husband and child, since only on this amoral
basis can the latter be accredited a moral standing in relation to
herself. For the child shines, it will
be remembered, with a borrowed light, like the moon, and is therefore anything
but amoral itself, still less immoral and, hence, self-assertive like its
father. On the contrary, the child is innocent
and therefore sexually moral, shielded from the immorality of the father by the
amorality of the mother, who is the intermediary making the child's existence
possible, just as the earth makes the existence of the moon possible and, in a
sense, shields it from the sun. Thus
children were regarded by Christ as epitomizing, in their innocence and purity,
the 'Kingdom of Heaven', since they are not consumed, like husbands and
fathers, with sexual lust, but exist at a transcendent or, at any rate, moral
remove from any such possibility, shining with the light of intellectual
curiosity, which includes curiosity as to the nature of sexuality, particularly
as it bears upon parental distinctions.
143. Such curiosity, however, has nothing whatsoever
to do with lustful fantasies concerning sex itself. For these only emerge, as a rule, following
puberty, when the moral innocence of childhood is undermined and besieged by
creeping adulthood, and one of two things generally happens, depending on one's
sex: either, as a female, one becomes amoral, like the earth, and accepts the
possibility of being sexually imposed upon or, as a male, one become immoral,
like the sun, and actually proceeds to sexually impose oneself upon
others. There is, however, a third
possibility, which is considerably rarer and only found, as a rule, among
people - and in particular men - of genius, and that is a refusal to consider
oneself in either a sexually amoral or an immoral light but, on the contrary, a
determination to remain celibate and therefore moral. As I say, it is usually only men of genius or
religious vocation who are like this, and they may be regarded as very much an
exception to the rule, a kind of adult children who, willy-nilly, aspire to
following in Christ's footsteps and becoming as little children in their own
creative or contemplative 'Kingdoms of Heaven', wherein the pursuit of truth is
the principal aim, the raison d'être of their moral
existence. On the other hand, the great
majority of men are drawn towards the sun, as it were, and effectively function
towards women in a diabolic and, hence, immoral fashion, albeit one regulated by
social conditioning. Where marriage does
not take place, it can be assumed, I think, that the couple concerned are more
evolved than to fall for a social pattern which derives, in all its essentials,
from cosmic precedent and is therefore inherently alpha-stemming and atomic. Yet cohabitation is still hardly a
transvaluation along the lines of a social rebirth, but more a symptom of the
breakdown or decay of traditional values.
For as often as not the male partner in such a relationship has imposed
himself upon the female and thereby functions, in effect, as a sun vis-à-vis a
planet, or as the sun to the earth. Now if a child results from their
relationship, it is no less a kind of moon equivalent than if they had been
married. The only real difference is
that it is then more of an unofficial moon equivalent than an official one,
just as its progenitors may be described as unofficially paralleling the sun
and the earth respectively.
144. No, while the degeneration of an age-old system
of familial relationships is one thing, a true transvaluation is quite
another! For whereas the former is the
utmost point of devolution, a truly evolutionary stance can only be maintained
outside of and beyond all heterosexual cohabitations, whether official or
unofficial, bound or free. Yet by this I
do not mean through homosexual cohabitation, which is less omega-orientated
than worldly or, rather, antiworldly, but through the establishment, under
Social Transcendentalism, of a transcendent process of propagation which is
designed to free both men and women alike from atomic interdependence and
thereby allow for a free-electron society commensurate with divine
criteria. For men and women cannot live
together and be saved. Even Christ
taught that to follow Him and set-up the 'Kingdom of Heaven' one would have to
abandon family, wife, girlfriends, etc., since such a 'Kingdom' can only be
established on a supermasculine basis, and so long as atomic compromises
between males and females continue to exist, it is not Heaven but the world
that prevails, as at present, for the great majority of people, who maintain
familial relationships.
145. Consequently the 'Kingdom of Heaven', which I
interpret in Social Transcendentalist and hence Centrist terms, cannot be
established while families, patterned on the Solar System, continue to exist,
and therefore the family, which is already under threat from the winds of
change, will have to be consigned to the rubbish heap of social history ... if
the free-electron Heaven is ever to be born.
For Heaven and the world are incommensurate, cannot co-exist, and if
Heaven is to become more than a wishful dream but a sort of concrete reality,
then the world, in all its permutations, must die - whether naturally or
violently. Those of us who wish to
further Heaven have no option but to oppose the world. For unless we do so, the world, and hence the
family, will continue to exist indefinitely, to the detriment of Heaven.
146. Thus Social Transcendentalism will be pledged,
in the future, to rejection of the family and to the furtherance of artificial
methods of propagation, including sperm banks, artificial insemination,
test-tube reproduction, incubators, State- or, rather, Centre-sponsored
collective nurturing and upbringing of children, and so on ... in order that
the need for family relations, and thus by implication the cohabitation of men
and women, can become a thing of the past, as relative to an alpha-stemming or
atomic phase of social experience. For
where the People are concerned, we are dealing less with atomic man and woman
than - potentially if not literally at this juncture in time - with electron
Superman and quasi-Superman respectively, at any rate within the republican
context, and it would be both morally and socially wrong to regard them in a
strongly atomic and, hence, familial light.
Everything should be geared to the absolute, to absolutist criteria, and
this includes sexual behaviour no less than any other pattern of social
behaviour. Where a more sublimated,
pornographic sexuality is neither possible nor desirable ... by dint of an
individual's comparative spiritual or psychological limitations, then
plastic-inflatable ('sex doll') or vibrator sexuality should obtain, thereby
lifting sex from the natural to the artificial plane and providing a release
from sexual tensions which might otherwise seek traditional and therefore
worldly outlets, to the detriment of spiritual progress. For, in the future, people will not behave
like animals but like gods - indeed, the People will be God ... the Holy
Ghost and consequently be above natural patterns of sexual behaviour, even if
only as far above, initially, as is compatible with the use of either plastic
inflatables or vibrators, depending on one's gender. Life will not be relative and dualistic, as
at present, but absolute and transcendental, with a much more radical swing
between solitude and multitude, which is to say, between sensual obligations
conducted in private and spiritual aspirations carried out in public. Thus while people will live alone in single
rooms or cubicles, and so sleep, eat, drink alone (non-alcoholically), and have
solitary sex, they will be far more public and collective as regards the
spiritual, cultural, and educational aspects of life. For the public face will be entirely
religious in character, and such a face can only achieve a blissful smile when
it no longer has to compete with public sensuality, of whatever
description. To all appearances, it will
be as though the sensual side of life didn't exist, since only the spiritual
side would obtain a public airing.
Truly, the Social Transcendentalist '
147. Masculinity and femininity are of the world
rather than of that which precedes or succeeds it. Strictly speaking, it cannot be said that the
stars are either masculine or feminine, since they are less masculine or feminine
than pre- or sub-masculine/feminine ... in that their existence is on the plane
of a subatomic absolute, i.e. proton-proton reactions, and therefore it cannot
be accorded gender. Yet just as the
stars are beneath gender, so pure spirit of a transcendent order, i.e.
electron-electron attractions, would be above gender and therefore supra-atomic
in constitution, no less absolute in its own fashion than the stars or, at any
rate, the biggest and purest of them are in theirs. For the smaller stars may be regarded as
having devolved from proton purity to a crude atomicity which, in the case of
planets like the earth, assumes an inorganic materialistic status commensurate
with the atom as such and, hence, with a combination of protons and electrons. Doubtless there are degrees of devolution
from the utmost, or wavicle, proton purity to a very crude, or particle, proton
purity, which is nothing less than a distinction between the Divine and the
Diabolic, or the central star of the Galaxy and peripheral stars like the sun,
while further devolution will entail the formation of inorganic materialism on
the basis of planetary atomicity.
148. However that may be, we would have no more
right to consider a proton star masculine than an electron globe of pure spirit
feminine. Gender only obtains in the
world, and it does so both simultaneously and successively, the former
literally and the latter effectively, since the world passes from a
predominantly centrifugal phase to a predominantly centripetal one in the course
of its historical unfolding, and this is approximately commensurate with the
distinction between autocracy and democracy - the one preceding the other, just
as dresses precede trousers and bottles precede cans. Thus whilst it obviously goes without saying
that men exist in an autocratic age no less than women in a democratic one, it
nevertheless has to be said that in the former context the female element
predominates, whereas in the latter context it is the male element which is
ascendant, and to such an extent that the female element becomes threatened
with total eclipse, a fact which in large measure explains the paradoxical
phenomenon of feminism - really quite the opposite of what it at first appears
to be, since less a defence of woman as woman than a manifestation of
masculine criteria or, more correctly, a symptom of the ongoing
'masculinization' of the female to a point where she no longer regards herself
in traditional feminine terms but, rather, in relation to a liberation from
them. Through Feminism woman is
effectively pursuing her right, in this incipiently post-atomic age, to be
treated like a man and granted equal opportunity with men. For, as I have often maintained in the past,
women who effectively function like men deserve to be treated like men, and
this is the only workable basis for equality between the sexes, an equality
founded upon the post-dualistic nature of an advanced democratic society,
wherein distinctions between male and female gradually cease to apply, as
ongoing masculine progress eclipses the feminine element in life.
149. Of course, there are women and women, just as
there are men and men ... on each side, one might say, of the political divide,
and while some women are determined to socially progress and to see that
justice, on the basis of sexual equality, is done, there are others who,
inherently more conservative or intellectually less-evolved, seek to impede
post-sexist progress as much as possible and thereby stand-up for traditional
female norms, whether in terms of sex or motherhood or domestic responsibility
or whatever ... to the detriment of women's liberation. Whether or not they realize it, such women
are fighting a losing battle - like their male counterparts. For the pressure of evolution is decidedly
away from female/male distinctions, which are merely bourgeois, towards a
unisexual uniformity in which, instead of a skirt/trousers dichotomy, one finds
a jeans and, eventually, one-piece zipper suit absolutism indicative of a
free-electron homogeneity. The world may
be balanced between female and male elements, not to mention autocratic and
democratic political norms, but that which supersedes it, whether as Devil or
God, Transcendental Socialism or Social Transcendentalism, is less concerned
with such a balance than with establishing, on a unisexual basis, free
societies in which everything sexist has been consigned to the rubbish heap of
world history, including the traditional maternal and sexual status of women.
150. Yet while such societies - and in particular
that which pertains to the Superdivine rather than to its superdiabolic
counterpart - would maintain a unisexual bias, the eventual outcome of
evolution should be no less post-feminine than the inception of devolution was
pre-masculine, and accordingly aspirations towards the culmination-point in
Eternity would be beyond gender and therefore manifestations of a free-electron
absolutism which, being neither male nor female, could only be defined in terms
of a blissful 'it'. This would be especially
true of those aspirations which were conducted on a post-human basis within the
millennial context of the Supra-beings, or new-brain collectivizations, which I
have hitherto characterized as the second (after the Superbeings) and final
post-human life form beyond man. For a
Supra-being would be as much above man, and hence gender, as a tree is beneath
him, and in this totally classless, genderless society of hypermeditating
new-brain collectivizations, the development of pure spirit would be taken to
such a point that transcendence, or the achievement of pure electron-electron
attractions, would automatically ensue ... to signal the beginnings of a truly
heavenly phase of evolution. Such
electron-electron attractions, antithetical to the proton-proton reactions
which characterize the alpha noumenal, would bring evolution to a supernoumenal
culmination, which would be as far above masculine superphenomenalism as the
inception of devolution was beneath feminine subphenomenalism. Verily, at whichever extreme of the Universe
one cares to dwell, there is neither 'she' nor 'he', but only 'it'.
151. Although the death penalty is fundamentally an
autocratic procedure deriving its justification from the tit-for-tat mentality
of 'an eye for an eye and a tooth for a tooth', we can, I think, distinguish
between applications of the death penalty which are bodily and applications
which pertain, by contrast, to the head, thereby effectively distinguishing the
world from the Diabolic and/or Divine - a distinction more often taking effect
between one type of country or society and another ... than within the confines
of any given country or society. Thus
whilst it can be argued that some countries will favour executions which make a
target of the head, other countries will favour executions which take immediate
effect against the body, and this, I argue, is because such countries are
inherently bodily rather than of the head, i.e. worldly as opposed to diabolic
or divine. Consequently in the first
category of executions we can place beheading (whether by sword or axe),
hanging, and guillotining, the latter a kind of antithetical equivalent of the
axe option, insofar as the head is actually removed, albeit by mechanical
rather than manual means. In the second
category, however, we shall find crucifying, shooting, and electrifying, as
with the electric chair. Broadly, the
first modes of execution in each category are parallel both in an historical
and an evolutionary sense, as are the second and third respectively. Therefore we can posit a parallel progression
from beheading/crucifying to guillotining/electrifying via hanging/ shooting -
at least in an approximate way, since overlappings between one mode of
execution and another do of course occur, and some countries have shown a
susceptibility towards more than one mode both in terms of horizontal and
vertical distinctions - in other words, with regard to both the head and the
body (Britain being a case in point, as between hanging and shooting, for which
its inveterate dualistic integrity may be cited as a probable explanation).
152. However that may be, such options are usually
with regard to adjacent modes of execution like beheading and hanging or
shooting and electrifying, rather than with regard to what might be described
as the historical extremes, like beheading and guillotining on the one hand, or
crucifying and electrifying on the other hand.
The Republican French may have guillotined people, but they didn't
literally behead them with an axe.
Similarly, while Americans may sentence people to death through
electrocution, they are unlikely to crucify anyone. Such extremes are mutually exclusive and,
hence, reserved for antithetical periods in historical time - as between
autocratic antiquity and democratic modernity.
Yet no matter how antithetical these methods of execution may happen to
be, they have reference either vis-à-vis the head, as in the French case, or
vis-à-vis the body, as in the American case, and this factor is symptomatic, it
seems to me, of the peoples concerned and the type of society in which they
happen to live. Just as the guillotine
affects the head via the neck, so the electric chair affects the body via the
limbs.
153. Now what applies to these latter-day modes of
execution applies no less to the primitive modes such as beheading on the one
hand and crucifying on the other hand.
It even applies, in some degree, to the relatively bourgeois, or
realistic, modes of execution coming in-between. For hanging predominantly has effect with regard
to the head and shooting with regard to the body, the former a more idealistic
method of execution than the latter ... to the extent that it focuses on the
head or, more specifically, the neck as opposed to the body, while yet leaving
the head intact. In effect, hanging is
more moderate than either beheading or guillotining, just as shooting (in the
chest) is more moderate than either crucifying or electrifying. Each of these pertains to a less extreme type
of civilization, and one could argue that the replacement of hanging by
shooting is indicative of a degenerate progression from idealism to materialism
and is therefore symptomatic of a liberal rather than a Christian epoch in time
- the head having been eclipsed, as it were, by the body.... As to the
distinction I suggested earlier between the Diabolic and the Divine, both of
which pertain rather more to the head than to the body, I think we should
regard beheading by axe as a diabolic mode of execution and beheading by sword
as a divine one, insofar as the axe suggests, in its truncated materialism, a
particle equivalence, whereas the sword suggests, in its elongated idealism, a
wavicle equivalence, and this is nothing less than the fundamental distinction
between the Diabolic and the Divine. Accordingly,
one could argue that the use of a small or short guillotine would signify a
diabolic mode of execution, while the use of a large or tall one would amount
to a comparatively divine mode of execution - the length of the blade also a
determining factor, on the basis of the particle/wavicle distinction already
drawn in relation to axes and swords.
Since, in principle, I am against the death penalty, I am not here
advocating its reinstatement in terms of either the guillotine or the electric
chair, still less in terms of older and cruder methods of execution, but am
simply endeavouring to provide a brief outline, necessarily partial, of the
principal historical modes of execution as they bear upon God/Devil and world
distinctions between the head and the body, and therefore in relation to the
tripartite essence of my teachings.
154. The opposite of a gentleman is not a man but a
rough man - in short, a lout. For the
world isn't simply dualistic or antithetical, but is divisible between divine,
diabolic, and worldly options, with the latter somewhat preponderant these
days. Thus while the majority of men may
be described as neither particularly gentle nor rough but as existing somewhere
in between the two extremes, it can be inferred that they correspond to the
mean and consequently are men in relation to the less populous categories of
divinely-biased gentlemen on the one hand and diabolically-biased rough men on
the other, both of which stand to the former as the head to the body and,
hence, as God and Devil to the world.
For a tripartite division on this basis is of the essence of life, and
explains why it is so often riven with frictions not only between the Diabolic
and the Divine, but between each of these and the worldly, the latter of which
will often be divided against themselves (as in parliament). To establish approximate sartorial
distinctions between each of our three principal categories of males (each of
which has its female counterpart), we may posit a PVC zipper-jacket mean for
those in the first, or divine, category; a leather-jacket mean for those in the
second, or diabolic, category; and a cotton denim/cord-jacket mean for those in
the third, or worldly, category.
155. However, as I have specifically selected
superphenomenal modes of jacket attire, I must qualify my selection in relation
to supermen rather than men, since we have to distinguish between contemporary
proletarian norms and the more conventional bourgeois norms ... if we are to do
proper justice to the present. Thus males
who regularly dress in such fashion will be less gentlemen, rough men, and men
than effectively supergents, super-roughs, and supermen - as appertaining to an
alternative society. Obviously, in
traditional terms, gentlemen have dressed in silk or some other finer material
than either rough men or men in general, and where bourgeois gentlemen continue
to exist, as in
156. Further to my earlier supernotational entry
concerning the division of theism into monotheistic, polytheistic, and
atheistic categories, I should now like to add a fourth category - namely that
of pantheism, and to place this mode of theism, which identifies God with
nature, in between polytheism and atheism in a chronological sequence reading
as follows: monotheism, polytheism, pantheism, atheism, which I would like to
equate with specific historical/ideological periods of time and/or civilization
... beginning with (idealistic) autocratic theocracy and ending, as before,
with (superidealistic) democratic theocracy, all due gradations of devolution
and evolution coming in-between. Thus to
take the devolutionary series from autocratic theocracy to democratic autocracy
first, we shall have a regression, so to speak, from autocratic theocracy to
democratic autocracy via theocratic autocracy and autocratic autocracy, which
can be illustrated, as before, in the following manner:-
1.
autocratic theocracy (idealistic monotheism)
2. theocratic autocracy (naturalistic
polytheism)
3. autocratic autocracy (materialistic
pantheism)
4. democratic autocracy (realistic atheism)
with autocratic
theocracy corresponding to idealistic monotheism, theocratic autocracy
corresponding to naturalistic polytheism, autocratic autocracy corresponding to
materialistic pantheism, and democratic autocracy corresponding to realistic
atheism, the latter of which brings us to the possibility and, indeed, reality
of a democratic transvaluation, as it were, and therefore of an evolutionary
progression from autocratic democracy to democratic theocracy via democratic
democracy and theocratic democracy, as follows:-
8.
democratic theocracy (superidealistic monotheism)
7. theocratic democracy (supernaturalistic
polytheism)
6. democratic democracy (supermaterialistic
pantheism)
5. autocratic democracy (superrealistic atheism)
with
autocratic democracy corresponding to superrealistic atheism, democratic
democracy corresponding to supermaterialistic pantheism, theocratic democracy
corresponding to supernaturalistic polytheism, and democratic theocracy
corresponding to superidealistic monotheism - the ultimate divinity.
157. Thus if we once more bring the two series
together into one devolutionary/evolutionary diagram, we shall find:-
ALPHA
DEVOLUTION OMEGA
EVOLUTION
1. monotheistic autocratic theocracy 8.
monotheistic democratic theocracy
2. polytheistic theocratic autocracy 7.
polytheistic theocratic democracy
3. pantheistic autocratic autocracy 6.
pantheistic democratic democracy
4. atheistic democratic autocracy 5.
atheistic autocratic democracy
which gives
us a comprehensive outline of religious regression ... from the Creator to
Catholic atheism via Satan and the Virgin Mary on the one hand, and of
religious progression ... from Protestant atheism to the Holy Ghost via the
Second Coming and the Antichrist on the other hand. For in relation to the monotheistic extremes
of the Father and the Holy Ghost, the anthropomorphic middle-ground of
Catholicism and Protestantism is distinctly atheistic, as befitting worldly
humanism. In other words, the divine
focus of Christianity is not the Creator, still less the Holy Spirit, but
Christ ... regarded as the Son of God and therefore in effect as man. The only real difference between the Catholic
Christ and the Protestant one is that whereas the former is autocratic, the
latter is democratic ... as relative to the distinction between democratic
autocracy and autocratic democracy, each of which corresponds to realistic periods
of worldly time. Thus whereas the
Catholic Christ is closer to the Father, both theologically and paternally, the
Protestant Christ is relatively independent of the Father and consequently more
democratically humanistic and religiously accessible. In the one case pessimistic atheism; in the
other case optimistic atheism. But
atheist they both remain, if for no other reason than that the religious focus
is on man rather than on some theistic Creator of the Universe.
158 Hence Christianity is essentially idolatrous
from a truly divine standpoint, and may be described as the religion of the
world, as opposed to either God (monotheism) or the Devil (polytheism). Similarly, pantheism is also a worldly
religion, if in the somewhat broader sense of identifying God with nature
rather than with either the Cosmos, in one or more of its components, or
man. Certainly polytheism and pantheism
can and do overlap, as when the stars are regarded as being part of nature. But, strictly speaking, worldly pantheism will
be confined to the earth. I have
subsumed this under the Virgin Mary only because, like Venus before her, she
can be equated with 'Mother Earth' and, hence, with nature as opposed to the
Cosmos on the one hand and man on the other, coming in-between polytheistic and
atheistic alternatives. Similarly, I
have subsumed superpantheism, or the artificial pantheism of a democratic
democracy, under the Second Coming ... not because I wish to identify it with
Christ, but to point up a kind of sexual antithetical equivalent to the Virgin
Mary which, taking America as our model, can be regarded as a symbol for
worship of the machine - the form superpantheism more usually takes. Thus God as machine rather than God as nature,
and, in a certain mythical sense, Superman, who may well approximate to the
American equivalent of the Second Coming - an all-powerful doer of good.
159. However that may be, superpantheism accords
with a supermaterialistic age and society, the exact antithesis to autocratic
materialism, and whilst it, too, is of the world, it borders on superdiabolic
polytheism which, in the guise of Transcendental Socialism, threatens it from
an Antichristic and proletarian point-of-view, as pertaining to a
supernaturalistic age and society. For
the world doesn't have eternal validity, even on its most evolved level, and
beyond the machine are the People, polytheistically sovereign in a
160. Thus far religious evolution may be said to
have progressed from worship of Christ to worship of the People via worship of
the machine. Hence from superrealistic
individualism to supernaturalistic collectivism via supermaterialistic
collectivism. In the future, the new
factor of an aspiration by the People towards a definitive transcendent unity
will take its rightful place and, ultimately, eclipse everything else. For this is no mere worship of anything, but
a transvaluated spiritual aspiration towards the ultimate individualism of the
Holy Ghost, and may accordingly be described as superidealistic individualism
... insofar as the People will be collectively aspiring, whether indirectly
(through contemplation) or directly (through meditation), towards that
indivisible absolute which, as electron-electron attractions, is the ultimate
indivisibility - the transcendent unity of the Omega Beyond. Therefore better than the Antichristic
worship of the collective is the Superchristic aspiration by the collective
towards a definitive unity. For that
which is ultimately one is beyond collectivism, beyond polytheistic Communism
in monotheistic Centrism. The collective
is simply a means to that higher end.
And in superidealistic Centrism the People will effectively be One, not
a 'collection' of democratic individuals but an 'individual' of theocratic
collectivism - in a word, God.
161. Should anyone mindful of Schopenhauer's
criticisms of the atomic theories of the noumenon, propounded in his day by
Cartesian materialists, regard my own theories as atomic, and therefore equally
deserving of criticism from an idealistic standpoint, I should like to say this
in their defence: that they are not atomic but subatomic as regards the alpha
noumenon and supra-atomic as regards the omega noumenon, which I have also
termed the supernoumenon. Thus my
concept of the alpha noumenon as proton-proton reactions is no more atomic than
the antithetical concept of the omega noumenon as electron-electron
attractions, since in both cases we are dealing with elemental absolutes,
necessarily formless, and not with formal atomic relativities, of which the
world, in both its organic and inorganic manifestations, affords us a permanent
example. To extrapolate the noumenon
from the atom, on the other hand, would be to take a worldly, materialistic
view of it commensurate with anthropomorphic predilections, of which ghosts, or
the concept of bodily spirits, are among the best known. For electrons and protons joined together
form atoms, and atoms are the building blocks of the material world. Thus an atomic view of the noumenon will be
worldly, as Schopenhauer well-knew, and consequently far from being the primal
view of the noumenon as something that lies at the back of the world ... as its
subatomic precondition. It will also be
far from the omega view of the noumenon which, according to my teachings, is
diametrically antithetical to the alpha noumenon and therefore one dependent on
the world as its precondition. In short,
it will be a bourgeois view of the noumenon, and accordingly be neither
subatomic nor supra-atomic but, rather, an atomic compromise between the two -
a noumenon which is neither alpha nor omega but strictly of the world. Unfortunately, Schopenhauer was not prepared
to admit to the validity of such a noumenon, or view thereof, since he was
somewhat more aristocratic and monarchic than bourgeois and democratic, in
consequence of which he spoke from an alpha-noumenal point of view. Yet much as I despise the atomic conception
of the noumenon, I have to accept it as a precondition of a free-electron
conception, since the subatomic conception, to which Schopenhauer related,
leads nowhere because it is an end-in-itself.
Without bourgeois materialism or, more correctly, realism ... there
could be no proletarian idealism, but only the aristocratic idealism of a
proton noumenon which defies change. And
yet salvation is more than just a denial of the alpha noumenon; it is evolution
towards the omega noumenon, conceived on a post-atomic basis. Schopenhauer may have been correct as regards
the alpha noumenon, but the bourgeois philosophers were not incorrect to
conceive of a worldly noumenon. They
were simply more evolved.
162. Since a constitutional monarchy is
democratically accountable, it cannot be a thing of the head (old brain) but,
rather, a thing of the body (blood) and hence contiguous with democratic
constraint, which is also bodily, if in a relatively more evolved way. Thus a constitutional monarchy is less solar
than planetary, less diabolic than worldly, and may be regarded as an
extrapolation from the earth's molten core, in contrast to monarchies which
derive their authority from the sun and are accordingly diabolic. Traditionally it will be found that head peoples,
including Slavs and Latins, have been more given to autocratic, or absolute,
monarchies than bodily peoples, who, like the British, prefer a constitutional
monarchy, since that alone accords with the body and, hence, a democratic
compromise. It is a secular monarchy,
more devolved than the diabolic monarchies that preceded it in the overall
devolution of autocratic traditions.
163. Further to my entry on drugs, especially
cannabis and hashish, I would like to add a new theory which, on balance,
probably does more justice to truth than the old one. For I was wont to regard 'dope' as a
continuation of smoking beyond tobacco and therefore as a kind of complement to
LSD. Now, on further reflection, it
seems to me that cannabis and hashish are not so much transcendental drugs
beyond tobacco as transcendental, or head, drugs before it, and
consequently symptomatic of pre-worldly theocratic societies, including the
Islamic. For is it not the case that
such drugs are natural, i.e. grown in plant form from the soil, rather than
synthetic, and that they are accordingly more symptomatic of an alpha-stemming
naturalistic age or society than of an omega-aspiring artificial age or society
- in short, a traditional theocratic equivalent of tobacco. Hence their use would signify a sort of
neo-pagan or theocratic alternative to democratic smoking norms, which are
called into question in and by the decadence of worldly, or Western,
society. Thus the democratic body could
be regarded as being under threat, in its civilized decrepitude, from the
theocratic head, albeit in old-brain/subconscious and, hence, traditional
terms. Consequently, instead of
signifying a progression beyond worldly norms, the use of hashish and cannabis
may be regarded as constituting an assault upon those norms and, by implication,
Western civilization ... from a traditionally theocratic angle, as though Islam
were seeking to subvert and replace Christianity, now that Western civilization
appears to be in rapid decline. One
might say that smoking 'dope' instead of or in addition to tobacco is akin to
embracing Islam or Buddhism or some other oriental religion at the expense of
Christianity, and is therefore less a progression towards some new, higher
religion than a regression towards some older, more sensual religion.
164. Now what applies to 'dope', or natural drugs
that are smoked, could and probably does apply just as much to drugs that, like
heroin and morphine, are injected, which, on account of their liquidity,
suggest an alternative, albeit more lethal one, to alcohol, including
spirits. For it does seem that just as a
parallel exists between, say, hashish and tobacco, so a parallel likewise
exists between heroin and alcohol, and that just as people are divisible into
drinkers and smokers, so a like-division can be discerned between those who
smoke 'dope' and those who inject 'smack'.
It may even be that people who smoke are more susceptible to 'dope' or vice versa,
whereas those who drink are more susceptible to 'smack' or vice versa -
assuming the one habit doesn't automatically exclude the other. Whatever the case, it would seem that, like
'dope', injected drugs are more usually a resurrection of the past, or
infiltration of traditional theocratic norms into Western civilization, than an
indication of the future, contrary to synthetic drugs like LSD. It could be that such a phenomenon is
inevitable in a civilization which has absorbed, through mass immigration,
peoples from older, more theocracy-biased civilizations who may well, in some
cases, have need for drugs of this order.
For while tobacco and alcohol are endemic to the West, 'dope' and
'smack' stem from the East, both Middle (dope) and Far (smack), and should be
regarded in a traditional light by dint of their naturalistic constitution and
narcotic properties. Substituting the
old-brain/subconscious head for the autocratic/democratic body does not
indicate either evolutionary or moral progress.
On the contrary, it creates a problem which the West has to solve, if
civilized progress isn't to be set back hundreds if not thousands of years!
165. Regarding drugs from the standpoint of a
divine/diabolic dichotomy, it seems feasible to contend that drugs which expand
consciousness are entitled to a divine connotation, in contrast to those which,
like heroin and morphine, reduce or contract it, and may therefore be presumed
to connote with the Diabolic. Thus we
can distinguish between 'divine' and 'diabolic' drugs on this fundamental
basis, and it would seem that, as a rule, mind-expanding drugs are smoked
whereas mind-contracting ones are injected.
For hashish and cannabis are both mind-expanding in relation to, say,
heroin and morphine. Furthermore, such a
distinction to some extent also exists between tobacco and alcohol, since
tobacco is a stimulant which slightly increases consciousness, whereas alcohol
almost invariably results in a diminution of consciousness proportionate to the
volume drunk and the alcoholic strength of the type of alcohol - be it wine,
spirits, or beer. Consequently what
'dope' and 'smack' are to a pre-worldly context, namely mind-expanding and
mind-contracting drugs respectively, tobacco and alcohol are to the worldly
context itself, and thus, it could be argued, divine and diabolic alternatives within the
world rather than outside of or before it.
166. Yet if we are to distinguish between
pre-worldly divine and diabolic drugs and worldly drugs which assume a
relatively divine or diabolic status, then we should also distinguish between
divine and diabolic drugs on a post-worldly basis, the basis of the Holy Ghost
and its diabolic counterpart, rather than of either the Father or Christ and
their diabolic counterparts. Thus we
should distinguish between mind-expanding drugs like LSD and mind-contracting ones
like cocaine, regarding both in a post-worldly transcendental light by dint of
their synthetic properties. For it does
indeed seem that a kind of divine/diabolic dichotomy exists here which in the
one case transcends smoking and in the other case transcends drinking, since
LSD and cocaine are truly contemporary drugs, not merely age-old drugs which
have acquired a pseudo-modern currency in the decadence of Western
civilization, but contemporary in a way that suggests a Centrist and a
Communist polarity - the one comparatively divine because mind-expanding and
the other comparatively diabolic because mind-contracting or, more
specifically, mind-numbing. If God
desires the expansion of consciousness, would it not be logical for the Devil
to reduce it or, at the very least, maintain it at a level of heat (emotion) as
opposed to light (awareness)? Such a
rhetorical question requires no answer, and if cocaine was not the diabolic
drug of the late-twentieth century, then I would be at a loss to discover an
alternative. After all, is there not a correspondence
of sorts between LSD ('acid') and soda on the one hand, and cocaine ('coke')
and cola on the other - a correspondence of names which, as I am sure many
people would agree, is more than merely coincidental but, rather, indicative of
an underlying Centrist/Communistic dichotomy?
167. However that may be, I should like to expand
this basic dichotomy in terms of a Fascist/Social Transcendentalist distinction
on the one hand, and of a Communist/Transcendental Socialist distinction on the
other, reserving for the first category a distinction between capsule LSD and
tablet LSD, and for the second category a distinction between injected cocaine
and snorted cocaine. Thus Fascist
capsule LSD and Social Transcendentalist tablet LSD in the one case, but
Communist injected cocaine and Transcendental Socialist snorted cocaine in the
other - a double distinction paralleling that between streamlined scooters and
plain scooters on the one hand, but plain motorbikes and streamlined motorbikes
on the other hand, which reflects a regression from idealism towards
materialism in the Fascist/Social Transcendentalist case, but a progression
from materialism towards idealism in the Communist/Transcendental Socialist
case, both cases still essentially remaining apart and therefore indicative of
a divine/diabolic dichotomy.
Consequently while tablet LSD is less idealistic than capsule LSD,
snorted cocaine (free basing) is more idealistic than injected cocaine. This is because in the one case we have a
regression from a wavicle-suggesting (capsule) entity to a particle-suggesting
(tablet) entity, whereas in the other case we have a progression from fluid
cocaine intravenously injected to powdered cocaine nasally inhaled, the latter
symptomatic of a higher approach to the use of this narcotic. Of course, I do not, as a self-pronounced
Social Transcendentalist, recommend cocaine, since my ideological bias is
towards LSD-type hallucinogens which, in the event of a Social Transcendentalist
revolution, I would favour legalizing, though only within certain restricted
terms and, hence, germane to the context of the Centre - both ideologically and
spiritually. Not for me to expect LSD to
be legalized in an open-society democratic context, since it would be
irrelevant to the type of society in question!
If LSD, or some such hallucinogen, was to be legalized in the future, it
could only be under Social Transcendentalism for purposes of religious
aspiration. Cocaine, however, would
remain illegal - what it is in all democratic societies at present. (As an
afterthought, I would like to contend that mescaline is an Ecological
equivalence in between Fascist LSD and Communist cocaine. This is because it usually has the appearance
of the latter but the essence of the former, comes in a powdered form but tends
to expand consciousness ... making for artificially-induced visionary
experience of an upward self-transcending order. In that respect, it can be regarded as a
cross between cocaine and LSD, since having the appearance of a narcotic but
the effect of an hallucinogen.)
168. Hegel teaches us that societies evolve from a
state where a few are free to a state where all are free via a state where some
are free. Thus from approximately
autocratic to theocratic via democratic levels.
Likewise, we can infer from this fact that in the first type of society
'the Few' make history, in the second type of society 'some' make history,
while in the third type of society 'all' make history. Therefore the question: is history made by
the Few or by the Many, by individuals or by the People in general, can be
answered by reference to the type of society prevailing at any given historical
time. If, formerly, the Few (the
nobility) and, subsequently, some (bourgeois parliamentarians) made history,
then these days it is increasingly the Many (the People) who are responsible
for its making.
169. But what exactly do we mean by 'free'? Certainly freedom, or the concept thereof,
changes from society to society, from age to age, and what is free to one age
or society may appear unfree, or bound, to another. Yet, as a rule, men are neither free nor
bound but, in greater or lesser degrees, both free and bound ...
depending on the individual and the society or age to which he belongs. If we are to speak of a few being free at one
point in history, with 'free' taken to mean independent or in a position of
freedom from want or simply not enslaved, then we should qualify that freedom
in terms of their independence, and without reference to moral or spiritual
values, which can be assumed to have less applicability or to be relatively
undeveloped. Thus in this basic respect
'being free' is simply the antithesis to 'being enslaved', or physically bound,
and therefore merely relative, not absolute (or with regard, in other words, to
spiritual values). One can be free and
yet be a tyrant or a slave-driver at the same time. But this is hardly compatible with freedom in
a moral or spiritual sense! For that is
the ultimate freedom, far superior to physical freedom, and it tends to be less
the concern of the State than of the Church, which interprets freedom
spiritually - as freedom from sin or, in Schopenhauer's sense, the will and its
sensual desires.
170. Thus one could argue that contraction of
physical enslavement to a point of freedom, or seeming physical freedom, is the
prerogative of political progress, whereas expansion of spiritual freedom to a
point of binding ... is the prerogative of religious, or moral, progress. We cannot speak of freedom simply in physical
terms; it must also be considered from the standpoint of the spirit. Now in terms of spirituality it is, above
all, the idea of a new and higher binding which has to be borne in mind, since
it is not enough to be free from physical
enslavement, one must also be free for the new
spiritual binding. For freedom is not an
end-in-itself but simply a means to a higher end, which I conceive as the
ultimate spiritual binding of and to the Centre. It is only in the struggle against physical binding
that man is free, since freedom is not absolute but relative, as between
protons and electrons in the atom.
Indeed, it is atomic. For, being
relative, there are options, and one must choose between them if one is to be
free - in other words, if one is free to make such a choice. Only with pre-atomic societies is man truly
bound, since in such autocratic societies there is no (democratic) relativity,
but an approximation, derived from cosmic precedent, to proton-proton
reactions. Such a society is absolutist,
and therefore bound to alpha-stemming criteria.
The bound man is not free and neither, in a moral sense, is the
so-called freeman, whose physical freedom depends upon the enslavement of
others. All men are, in effect, bound to
the physical, whether as master or slave.
171. Now while some men are bound to the physical,
whether as employer or employee, within a democratic society, others are free
from the physical and bound to the spirit.
There exists a balance between the bound and the free, and the struggle
against the bound is waged by the free, whether in the name of freedom, as with
Socialists and Communists, or in the name of a new binding, as with Fascists
and Centrists. In the one case, freedom
from physical enslavement to the bourgeoisie is regarded as an
end-in-itself. In the other case,
freedom from enslavement must lead to a new binding, since the bound is what is
truly absolutist and, in post-atomic societies, it will amount to electron-electron
attractions as an approximation - at any rate within a Social Transcendentalist
context - to the Holy Spirit. For that
is the ultimate spiritual binding, which makes for the Centre, and such a
theocratic binding is no less absolute than the autocratic binding of
pre-worldly societies. Beyond the atom
there is no more a relativity (between protons and electrons) ... than there
was before it. Both the Father and the
Holy Ghost are bound - as, for that matter, are Satan and the Antichrist,
though they or, rather, their devotees may proclaim themselves free. Only the world, however, is truly free
because indeterminate, and therefore torn between antithetical options. Yet freedom is a passing phase of historical
time. Even Communist freedom is, in
effect, bound to a new centre - namely that of the totalitarian State. But because Communist society is more
economic and political than religious and spiritual, it will proclaim itself
free from autocratic bindings rather than bound to theocratic aspirations. And in this respect it is totally free, not
partially free like Liberalism, whether of the centre or of the left. In other words, the difference between a
proletarian democracy and a bourgeois democracy, particularly one with
autocratic roots still nominally intact.
172. Yet it is not just adherence to autocracy that
constitutes a binding, since the bourgeoisie are also bound to their own centre
to the extent that they are capitalistic and parliamentarian, and if the Father
is one binding, then Christ is very much another - a middle-ground, or worldly,
binding in between antithetical absolutes.
Thus freedom in a bourgeois democracy is relative to those who oppose
such a Capitalist binding, whether from a Socialist or a Communist standpoint,
and is necessarily decentralist and anti-Christian. For 'the free' are either a 'fall' from the
centre or an opposition, in freedom, to the centre, whether it be autocratic or
democratic, aristocratic or bourgeois.
And freedom is a kind of damnation in relation to the centre, to those
who are saved on whichever evolutionary level.
Freedom is an alienation from and opposition to the centre, and
therefore an imperfect condition which, except for those who revel in it, goads
its protagonists towards the establishment of a new centre, superior to the old
one. For some, this objective is
eventually achieved. For others -
perhaps the great majority of those caught between centres - there is no
alternative but to languish in freedom or perish from it. That has certainly been the fate of most
Western Socialists to-date!
173. I am not free to act if I am bound, but I am
bound to act if I am free - whether against an old binding (Socialism), for the
sake of acting (Anarchism), or for a new binding (Communism/Centrism). Broadly, freedom in the twentieth century was
for the proletariat (an electron equivalence) to become free from aristocratic
(proton) and bourgeois (neutron) constraints, and so achieve a proletarian
absolutism within a uniquely People's society.
One can trace the beginnings of this struggle to bourgeois liberalism (a
neutron-centred atomicity), and from there a split developed between Democratic
Socialism (a particle-biased atomic-electron equivalence) and Liberal Democracy
(a wavicle-biased atomic-electron equivalence) - as between blue- and white-collar
interests. These are relative to the
world, or Western democracies, and can co-exist within the same political
framework.
174. Beyond the world, however, no such relative
co-existence is possible, since both the Divine and the Diabolic are absolute
on post-worldly terms, and therefore can only exist independently of each other
... in different societies or countries, even though, in the paradoxical nature
of contemporary life, each will uphold relativity within their respective
ideological frameworks. Thus we get (or
will do in the future) Transcendental Socialism (a particle-biased electron
equivalence) on the one hand and Social Transcendentalism (a wavicle-biased
electron equivalence) on the other - the former morally free and the latter bound
to the Centre (conceived in its Social Transcendentalist context), as befitting
a wavicle and, hence, idealistic bias.
Alternatively, one could speak of Centristic Communism in the one case
and of Communistic Centrism in the other.
For whilst each ideology would exist in absolute independence, they are
intrinsically relative, albeit with diametrically opposite biases. In the case of Transcendental Socialism an
electron-particle freedom of the proletariat from bourgeois and/or aristocratic
constraints, in the case of Social
Transcendentalism an electron-wavicle binding of the proletariat to the
ultimate Centre - the transcendent 'Kingdom of Heaven', wherein lies divine
salvation for all Eternity.
175. To distinguish, on the one hand, between unfree
binding (proton wavicles), bound unfreedom (proton particles), bound binding
(atomic protons), and freedom-in-binding (proton-biased atomicity), as regards
alpha-stemming idealism, naturalism, materialism, and realism; and then to
distinguish, on the other hand, between freedom-from-binding (electron-biased
atomicity), free freedom (atomic electrons), bound freedom (electron
particles), and free binding (electron wavicles), as regards omega-oriented
realism, materialism, naturalism, and idealism.
Thus a devolutionary regression from unfree binding to
freedom-in-binding via bound unfreedom and bound binding on the one hand, but
an evolutionary progression from freedom-from-binding to free binding via free
freedom and bound freedom on the other hand.
Consequently, Transcendental Socialism may be defined in terms of bound
freedom, Social Transcendentalism, by contrast, in terms of free binding - a
distinction, one could argue, between the centralized State and the state-like
Centre.
176. Not free from what but
free for what (Nietzsche)? And the
ultimate response to that is: For a new binding! Thus as the Diabolic contracts, and greater
degrees of physical freedom from autocratic constraint are accordingly
proclaimed, so the Divine expands, and greater degrees of binding to theocratic
transcendentalism are likewise proclaimed.
As the State withers, so the Church expands. The ultimate contraction of the State is a
free, or socialist, society. The
ultimate expansion of the Church is a bound or Centrist society. Freedom is diabolic, binding divine. The world achieves a balance between binding
and freedom, and is therefore amoral. On
the other hand, an imbalance on the side of binding, as in traditional secular
autocracies, is relatively moral (albeit in an untransvaluated sense), whereas
an imbalance on the side of freedom, as in republican democracies, is
relatively immoral. For morality is
proportionate to binding, and the more moral the society the greater the degree
of binding. In the alpha-stemming case,
a proton morality; in the omega-oriented case, an electron morality - the
former false and the latter true.
177. Only in the case of an omega-oriented society
can binding, and hence being, be not merely apparent (as in alpha-stemming
societies) but essential, as regarding the wavicle indivisibility of
electron-electron attractions - a truly indivisible absolutism in relation to
the false absolutism of proton-proton reactions in the apparent
'indivisibility' of the Creator, viz. the central star of the Galaxy.
178. In relation to being, doing is always immoral,
whether positive and constructive, like good acts, or negative and destructive,
like evil acts. For, like the Divine,
the Diabolic is both negative and positive, Satanic and Antichristic, and while,
from a Christian standpoint, good acts may be preferable to bad ones,
nonetheless they are immoral in relation to true morality, which is
being-orientated and therefore not free but bound, whether the binding be
negative or positive, to proton wavicles or to electron wavicles, to the Father
or to Christ; as also, within an artificial and hence contemporary context, to
the Superfather or to the Superchrist (both the latter of which can be
generalized into an allegiance, temporary or otherwise, to violent films in the
one case and to passive trips in the other case). Being should be associated, in its negative
manifestations, with illusion and sadness, whilst in its positive
manifestations it should be associated with happiness and truth. By contrast, doing should be associated, in
its negative manifestations, with ugliness and hate, though in its positive
manifestations it should be associated with beauty and love. Whether the qualitative attribute precedes
the quantitative one, or vice versa, will depend upon whether the type of being
or doing in question is naturalistic or artificial, which is to say upon
whether it conforms to a noumenal-phenomenal regression or, by contrast, to a
superphenomenal-supernoumenal progression, depending on both the individual and
the age or society in which he happens to live.
In the one case, a regression, for instance, from hate to ugliness at
the negative pole of the naturalistic diabolic spectrum. In the other case, a progression from
ugliness to hate at the negative pole of the artificial diabolic spectrum. Similarly a regression, for instance, from
happiness to truth at the positive pole of the naturalistic divine spectrum,
as, conversely, a progression from truth to joy at the positive pole of the
artificial divine spectrum.
179. Thus whereas hate is a precondition of ugliness
in the one context, ugliness is a precondition of hate in the artificial
context antithetical to it. In the
former case, an act could only be ugly if preceded or motivated by hate,
whereas in the latter case hate, or a hateful feeling, follows upon the
precondition of ugliness. For whereas in
the natural context the noumenal precedes the phenomenal, of which the
quantitative attribute is a phenomenal manifestation, in the artificial context
antithetical to it, by contrast, the superphenomenal precedes the
supernoumenal, of which the qualitative attribute is a noumenal
manifestation. No less than the good act
(beauty) is preceded by the positive diabolic feeling and the bad act (ugly) by
the negative diabolic feeling in a naturalistic context, so the positive
diabolic feeling (love) is preceded by the good act and the negative diabolic
feeling (hate) by the bad act in an artificial context. And no less than the false being (illusion)
is preceded by the negative divine feeling and the true being (truth) by the
positive divine feeling in a naturalistic context, so the negative divine
feeling (sadness) is preceded by the false being and the positive divine
feeling (joy) by the true being in an artificial context. And so on, with due regard to the worldly
spectra of strength/pride and weakness/ humiliation, evil/pain and
goodness/pleasure, strife/fear and peace/hope, which I have characterized as
bodily rather than of the head. In an alpha-stemming
naturalistic context, pride will precede strength and humiliation likewise
precede weakness, but in an omega-oriented artificial context strength is a
prerequisite of pride and weakness a prerequisite of humiliation.
180. Returning to our moral/immoral distinctions, one
should distinguish between worldly immorality and diabolic immorality on the
basis of a pantheistic/polytheistic dichotomy.
For whereas worldly immorality has to do with nature or some
antithetical equivalence thereof ...
like the city, diabolic immorality has to do with the stars or some
antithetical equivalence, like the proletariat.
Immorality is free rather than bound, is decentralized rather than
centralized, and accordingly contrasts with divine morality, which, at its
purest level, can only be monotheistic.
Thus one should speak of an alpha-stemming regression from monotheistic
morality to atheistic amorality via polytheistic and pantheistic immorality,
while reserving for the omega orientation a progression from superatheistic
amorality to supermonotheistic morality via superpantheistic and
superpolytheistic immorality.
181. Correlated with the specific ideological and
historical stages we have already touched upon, the devolutionary and
evolutionary distinctions listed above will read as follows:-
ALPHA
DEVOLUTION OMEGA
EVOLUTION
1.
monotheistic autocratic theocracy (moral) 8. supermonotheistic
democratic theocracy (moral)
2.
polytheistic theocratic autocracy (immoral) 7. superpolytheistic
theocratic democracy (immoral)
3.
pantheistic autocratic autocracy (immoral) 6. superpantheistic
democratic democracy (immoral)
4. atheistic democratic autocracy (amoral) 5.
superatheistic autocratic democracy (amoral)
with a
devolutionary regression from alpha monotheistic morality to worldly atheistic
amorality via alpha polytheistic immorality and worldly-alpha pantheistic
immorality on the one hand, and an evolutionary progression from worldly
superatheistic amorality to omega supermonotheistic morality via worldly-omega superpantheistic
immorality and omega superpolytheistic immorality on the other hand.
182. As to the distinction between monotheistic and
supermonotheistic morality, we have two diametrically opposite kinds of divine
binding ... commensurate with the Father and the Holy Ghost. As to the distinction between polytheistic
and superpolytheistic immorality, we have two diametrically opposite kinds of
diabolic freedom ... commensurate with Satan and the Antichrist. As to the distinction between pantheistic and
superpantheistic immorality, we have two diametrically opposite kinds of
worldly freedom ... commensurate with the Virgin Mary and the (Germanic) Second
Coming. And finally, as to the
distinction between atheistic and superatheistic amorality, we have two
diametrically opposite kinds of worldly binding ... commensurate with the
Catholic Christ and the Protestant Christ - the former divisible between the
Child and the Resurrection, the latter humanistic or, as one should say, adult,
making for a neutron amorality in contrast to a proton/electron oscillation
between antithetical extremes.
183. Put more concretely, we have an extrapolation,
in the case of alpha morality, from the central star of the Galaxy, which is
worshipped as Creator, while, in the case of omega morality, we have an
aspiration towards the transcendent culmination of evolution in spiritual
unity. In the case of polytheistic
immorality we have a 'fall' from binding, or monotheism, into worship of the
stars, or extrapolations thereof, as gods, whilst in the antithetical case of
superpolytheistic immorality we have a worship or, rather, quasi-religious
self-identification of the People, collectively, with ultimate sovereignty - at
any rate, in democratic terms. In the
case of pantheistic immorality we have an identification of nature, in all its
diverse manifestations, with divinity, whereas in the superpantheistic
immorality antithetical to it, the city and/or machine become the focus of a
divine identification. Finally, in the
case of atheistic amorality we have a worship of man as God which, in both
Catholic and Protestant contexts, takes the form of Christ.
184. Thus whereas the bound is always individual,
whether moral or amoral, the free is ever collective, whether in a worldly and,
hence, pantheistic context, or in a diabolic and, hence, polytheistic one. Morality is rooted in the individual,
immorality in the collective. Binding is
to the One, freedom is for the Many.
Whether the One be Father, Son, or Holy Ghost (depending on the type and
stage of religion), a moral binding thereof will ensue, whereas in between, on
both polytheistic and pantheistic levels, a decentralized freedom (from such a
binding) will become the immoral norm.
What makes adherence to Christianity, in a binding to Christ, amoral
rather than strictly moral is that, being man, Christ is neither protonic nor
electronic, the Father nor the Holy Ghost, but an atomic mid-point in between
two purist extremes, and accordingly an impure realism appertaining to the world. For true morality is ever idealistic and,
hence, bound to the absolute - in a word, monotheistic. Thus it happens that, traditionally, the Jews
have shown themselves, through their refusal to compromise with worldly
relativity, to be the most moral people, even in the face of worldly
persecution. Doubtless once the Jewish
people accept Social Transcendentalism as the true world (global) religion,
they will become no less moral but, if anything, even more so ... as they take
a lead in furthering the ultimate monotheism - the supermonotheism of an
unequivocally transcendental aspiration which, unlike allegiance to the
Creator, will be rooted in the people and tend towards the true indivisibility
of an ultimate binding in electron-electron attractions. For centro-complexification leading towards
the projected Omega Point is the way of divine evolution, and those of us who
have an interest in furthering such evolution must champion the Social
Transcendentalist Centre at the expense of the decentralized State.
185. True morality resides in the individual and
adherence to the One through personal binding to a religious focal-point. No-one can trip or meditate for you, and even
if you trip or meditate in a group ... you are essentially still alone with
your spirit. For the group is not
indivisible, like spirit, but divisible, like matter, and therefore any concept
of divinity which is social in character is less moral than immoral - in fact,
is polytheistically diabolic. Doubtless
the world, or a certain part of it, must pass through this polytheism before
any prospect of global monotheism on the ultimate spiritual level becomes
possible. Now, paradoxically, such a
diabolic immorality is preferable, from an omega-divine standpoint, to the
worldly immorality that characterized the greater part of the Germanic West in
the twentieth century. Being equivalent
to the new-brain head rather than to the flesh/muscle body, it is closer to the
superconscious than to the latter - indeed, so close as to be virtually contiguous. Only a standpoint which, like worldly
amorality, was beneath worldly immorality would find the flesh/muscle body
preferable to the new-brain head. For
one part of the body, in this case that of the veins/nerves, is closer to
another part of it than to the head, and when it comes to the crunch the body
will stick together, as it were, to defend itself from encroachments of one
kind or another from the head. The world
is not interested in becoming either the Devil or God but only in remaining
itself, and accordingly its end can only be at the expense of bodily will.
186. God helps his own, and can only do so through a
divinely-biased publisher, like one affiliated to the Catholic Church. He cannot seek publication in the world,
through commercial channels, and neither should he seek it through academic or
university publishers, since publishers of that sort are the nearest Western
approximation to the Devil or, at any rate, to a diabolic (brain-centred) order
of publication. For let there be no doubt
on this point: the commercial worldly and the academic diabolic types of
publishers are not the channels through which divine truth should seek printed
dissemination! Neither the body nor the
brain is of direct use to God. Only the
mind, and the mind will be given its due by religious rather than by academic
or commercial publishers. The true
equivalent to the Second-Coming appeals to the Church for recognition of his
messianic revelations, since the Church is alone qualified to recognize divine
truth when such truth is put before it, and for the Church the Second Coming is
no mere myth or figment of the imagination but a centuries-old hope and waiting
... that the 'Kingdom of Heaven' may be proclaimed and established here on
earth for those who deserve such a 'kingdom'.
God calls His own, and those who deserve salvation from the world will
surely receive it ... through Social Transcendentalism.
187. Traditionally the State is an instrument of oppression,
a means of defending the interests of the oppressor rather than of the
oppressed. It is only with the Welfare
State that the State becomes less an instrument of oppression than a source of
help to the oppressed. Yet the Welfare
State is not absolutist but, within the liberal contexts of Western democracy,
co-exists with the traditional bourgeois State of capitalist oppression. Only in a
188. It is no less important to realize that there
is a negative morality ... than to realize there is a positive one. There is no more a single kind of morality
than a single kind of immorality. Being
can be both negative and positive, like doing, and by 'negative' and 'positive'
I mean active and passive or, alternatively, for and against. Thus, within the sphere of naturalistic morality,
one can speak of the negative morality of the dream but the positive morality
of visionary experience. In the more
contemporary sphere of artificial morality, one can speak of the negative
morality of film viewing but the positive morality of artificially-induced
visionary experience. Indeed, films are
to dreams what trips are to visions - their antithetical equivalence ... as
relative to an omega-oriented age or society.
189. Likewise, within the sphere of naturalistic
immorality, one can speak of the negative immorality of doing against others
and/or the self, in contrast to the positive immorality of doing for others
and/or the self ... where the former is Satanic and the latter Antichristic,
with worldly and diabolic options depending upon whether the target of
whichever kind of immorality is other people or the personal self. Now what applies to the sphere of
naturalistic immorality applies no less to that of artificial immorality, in
which doing for or against the self and/or others will be conducted rather more
via mechanical or synthetic means than via natural means, including the human
body.
190. Thus to recapitulate: being against my self -
negative divine morality; being for my self - positive divine morality; doing
against myself - negative diabolic immorality; doing for myself - positive
diabolic immorality; doing against others - negative worldly immorality; doing
for others - positive worldly immorality.
191. Although 'good' and 'evil' are relative terms
usually employed in connection with worldly contexts, it is possible to employ
them absolutely, in terms of distinctions outside the world, the way the
Catholic Church has traditionally done, and on the basis that absolute good is
divine and absolute evil diabolic, a distinction, I maintain, between wavicle
proton-proton reactions on the one hand, and particle proton-proton reactions
on the other - the former appertaining to the Father (central star of the
Galaxy) and the latter to Satan (the sun).
192. Thus within a strictly cosmic framework, it is
possible to differentiate between absolute good and evil, though only up to a
certain point. For while we need not
doubt that the particle proton-proton reactions of the sun are absolutely evil
by dint of their infernal essence, the wavicle proton-proton reactions of the
bigger, purer, central star of the Galaxy (from which, willy-nilly, the Creator
was extrapolated) are only absolutely good to the extent that we have a wavicle
being which contrasts with the particle doing, as it were, of stars in general,
i.e. those which revolve around the central star of the Galaxy. Yet such being is merely apparent,
since wavicle proton-proton reactions are no less reactive in their own context
than ... particle proton-proton reactions in theirs, and while the central star
has the appearance of stillness, and hence being, on account of its central
position in a galaxy of revolving stars, nevertheless its essence is reactive
and, consequently, this apparent being is negative, a negative morality of being-against-the-self
or, rather, itself, which is the condition of alpha divinity.
193. Hence while we can infer absolute goodness from
the apparent being of the Galaxy's central star, such goodness is merely
negative in character, and therefore a poor second to the positive absolute
goodness which can only arise with the Holy Spirit at the culmination of
evolution when, from the utmost omega-aspiring life form, i.e. the Supra-being
new-brain collectivizations, the wavicle electron-electron attractions of transcendent
spirit are set free, in the guise of spiritual globes, to converge towards the
long-term possibility of a definitive unity (of all such spiritual globes) in
the Omega Point (de Chardin). Only in
wavicle electron-electron attractions does positive being, or being-for-itself,
come to pass, and such an essential being stands to the apparent being of the
Creator as positive morality to negative morality, or ultimate Heaven to primal
Heaven, or the purest bliss to the purest agony - in sum, as true absolute
goodness to false absolute goodness.
194. The fact that, in contrast to Catholicism, the
Protestant faith denies the existence of absolute good and evil outside the
world may be attributed to the inherently worldly nature of this largely
Germanic mode of Christianity. For
Protestantism is, above all, concerned with man in the world,
and therefore with good and evil conceived relatively, as worldly
experiences. Doubtless this lack of a
cosmic sense - at any rate, with regard to absolute good and evil on the alpha
plane - is in large part due to the bodily nature of Germanic humanity, who,
unlike both Slavic and Celtic humanity, have their kingdom in the world,
that planetary correlation of the body, and not in either a cosmic hell or a
cosmic heaven such as correlates with the head - at least on
old-brain/subconscious terms. For the
world is a revolt against the Cosmos, in some sense a more evolved orientation
which, religiously speaking, fights shy of both the Father and Satan - much as
bourgeois philosophy fought shy of the alpha noumenon by positing, to
Schopenhauer's aristocratic displeasure, the thing-in-itself as in the
material world rather than as its subatomic precondition. Thus while Protestant insistence on relative
good and evil is no less incorrect from a Catholic standpoint than Kant's
insistence on a worldly thing-in-itself, it is perfectly inevitable within the
context of its time and society, not to mention the racial preconditions - in
this case Germanic - of a bodily standpoint.
True, to acquire a bias for positive absolute goodness and even (within
the communist context) positive absolute evil, one has to turn one's back, so
to speak, on the alpha negative absolutes.
But, ironically, it is only the peoples whose religious traditions
upheld these negative absolutes who would be qualified, both racially and
morally, to acquire such a bias, since the Protestant peoples are ever worldly
and, by themselves, incapable of transcending the worldly body for either the
divine or the diabolic head. Thus the
Resurrection, in both its diabolic and divine manifestations, has especial
applicability to those very peoples for whom the truth of absolute good and
evil outside the world was incontestable.
Communism is one resurrection.
Centrism has yet to establish the other!
195. Returning to the distinction between moral
being and immoral doing, the former divine and the latter either diabolic or
worldly, depending whether it is focused on the self or on others, I must now
add amoral being to our calculations, since this is primarily the worldly
equivalence which assumes a Christian status in relation to both immoral and
moral alternatives. Indeed, just as we
have distinguished between negative and positive morality on the basis of being
against self on the one hand and being for self on the other (a distinction
which also applied to each kind of immorality ... whether diabolic and
self-centred or worldly and focused on others), so we must distinguish between
negative and positive amorality, conceiving of the former in terms of being
against others, and the latter in terms of being for others. Thus not only does doing have two modes of
diabolic immorality, viz. doing against self and doing for self, as well as two
modes of worldly immorality, viz. doing against others and doing for others,
the same also applies to being, with being against self and being for self the
negative and positive modes of divine morality, but being against others and
being for others the negative and positive modes of worldly amorality. Hence a four-way division between negative
and positive which, so I maintain, parallels our earlier divisions between
devolutionary idealism, naturalism, materialism, and realism on the one hand,
and evolutionary realism, materialism, naturalism, and idealism on the other,
as regards monotheism, polytheism, pantheism, and atheism ... or vice versa,
depending on whether we focus on alpha stemming or omega aspiring, devolution
or evolution.
196. Using a similar schema, we can list our being/doing
options as follows:-
DEVOLUTION EVOLUTION
1. negative
divine morality of being against self 8. positive divine morality of being for self
2. negative
diabolic immorality of doing against self 7. positive diabolic immorality of doing for
self
3. negative worldly immorality of doing against
others 6. positive worldly immorality of doing for
others
4. negative
worldly amorality of being against others 5. positive worldly amorality of being for
others
or alternatively:-
DEVOLUTION EVOLUTION
1.
idealistic being against self (monotheism) 8.
superidealistic being for self (supermonotheism)
2.
naturalistic doing against self (polytheism) 7.
supernaturalistic doing for self (superpolytheism)
3. materialistic doing against others
(pantheism) 6. supermaterialistic doing for others
(superpantheism)
4. realistic being against others (atheism) 5. superrealistic being for others
(superatheism)
which also corresponds, it should be remembered, to:-
DEVOLUTION EVOLUTION
1.
proton-wavicle autocratic theocracy 8. electron-wavicle democratic theocracy
2.
proton-particle theocratic autocracy 7. electron-particle theocratic democracy
3. atomic-proton
autocratic autocracy 6. atomic-electron democratic democracy
4.
proton-biased atomic democratic autocracy 5.
electron-biased atomic autocratic democracy
Consequently,
we have a journey, so to speak, which begins in the Father and regresses to the
Catholic Christ via Satanic and Maternal (Virgin Mary) stages of devolution,
but which then progresses from the Protestant Christ to the Holy Ghost via
Messianic (Second Coming) and Antichristic stages of evolution.
197. At death both the spirit and soul die, which is
to say are terminated by and through the body's mortality. Emotion and consciousness cease at death,
since death is their end. It is not the
body that dies, since, strictly speaking, the body had never lived but merely
functioned like a machine. Yet the
breakdown of this worldly machine puts an end to both diabolic emotions,
whether negative or positive, and divine consciousness, whether negative or
positive; to heat-will and light-will, soul and spirit. What was potentially eternal (certainly on
the divine plane of conscious being) is thus prevented from being
eternally, and so succumbs to death, or nothingness. One could say that the world, or the body,
gains a victory over it, since the world is temporal and its temporality becomes
an obstacle to eternity. Only when the
body has been overcome ... through the gradual replacement of natural parts by
artificial parts and the subsequent even more radical elevation of human brains
to the post-human status of being artificially supported and no-less
artificially sustained in collectivized contexts, analogous to a Christmas
tree, will both the soul and the spirit, though particularly the latter, be
freed from the threat of death and thereby enabled to realize their eternal
potential. Then will God have achieved a
definitive victory over the world.
198. Worldly will, or sensations; diabolic will, or
emotions; divine will, or consciousness.
A connection may accordingly be posited between worldly will and the
body, diabolic will and the brain, and divine will and the mind, with blood in
the body the essence of worldly will, blood in the brain the essence of
diabolic will, and consciousness the essence of divine will. Thus whereas both worldly and diabolic will
are centred in the blood, divine will is transcendently aloof from the blood,
as light from heat or, more correctly, fire.
In this regard, it is less a will than a will-less being. For will is indistinguishable, physically
speaking, from the blood, and without blood there can be no will, which is to
say sensations and emotions, both of which stand to will as feelings to
consciousness. Thus whereas we have a
quantitative distinction between will and consciousness, a qualitative
distinction exists between emotions and feelings. The real difference, however, is that whereas
will is subordinate in both body and brain to sensations and emotions
respectively, feelings are subordinate in the mind to consciousness. Put analogically, one could argue that
whereas light (will) is subsidiary to heat (sensations/emotions) in both
electric cookers and electric fires, heat (feelings) is subsidiary to light
(consciousness) in electric lights. For
electric cookers and electric fires stand to bodily sensations and brain
emotions as electric-light bulbs to mind consciousness, which is to say as
worldly and diabolic parallels to a divine parallel. Now at death it could be argued, to extend
our analogy, that the cooker overcomes both the electric fire and the electric
light at once, precluding a diabolic and a divine eternity. For it is the electric cooker which parallels
the world and, hence, bodily temporality.
199. However that may be, traditional theology has
upheld three posthumous options for the dying: either Hell, Heaven, or, failing
both, a sort of purgatorial no-man's-land in between. Doubtless these options correlate with the
tripartite distinctions we have already drawn between diabolic emotions (soul),
divine consciousness (spirit), and worldly sensations (will), so that,
depending on the person, a bias one way or another in life could be expected to
lead to a correlative, albeit more absolute, fate in death. The emotional man would be a candidate for
Hell, the conscious man a candidate for Heaven, and the sensual man a candidate
for Purgatory or, in Eastern terms, reincarnation. Thus to a certain extent people would be
predestined for one or another of the three posthumous options, depending on
which level they generally conducted their lives whilst alive. The divine man would go to Heaven, the
diabolic man to Hell, and the worldly man to Purgatory. Strictly speaking, however, people went
nowhere. For one cannot survive death,
neither spiritually, soulfully, nor wilfully.
Yet the fact that Christian theology distinguished between three options
accords with the tripartite division of man into divine, diabolic, and worldly
selves, a division, so I maintain, which can be extrapolated from the cosmic
roots of life in the central star of the Galaxy (negative spirit), the sun
(negative soul), and the fiery core of the planet (negative will) - the first
and second eternal (Heaven and Hell), the third temporal (the world). Hence the Christian emphasis upon overcoming
the will, if any possibility of salvation (from the world) is to be achieved.
200. Consequently the body, as the objectification
of the will ... as taught by Schopenhauer, must be denied if salvation, and
hence greater consciousness, is to become a reality. Thus not only sex but exercise, eating, drinking,
etc., which conform to the world as opposed to God. Divine teaching is therefore profoundly
anti-bodily and anti-populist. For it is
the mass man who most accords with a bodily and therefore sensual predilection,
in contrast to the intellectual or spiritual elites. A democratic society will accordingly be
anti-divine, since such a society is precisely that in which the mass man, and
hence the average bodily type, is king or, more literally, politically
sovereign, and where the mass man is free to please himself ... there can be
little denial of the will but, on the contrary, a maximum affirmation of it
which, in democratic societies, will take a predominantly positive and
therefore pleasure-oriented form rather than, as in worldly autocratic
societies, a predominantly negative and therefore pain-oriented form more
suggestive of a will-to-death than of a will-to-life. Such a wilful state-of-affairs can only
continue so long as the world is free to please itself and do what it wants. For the world will not deny itself, since it
isn't free to become other than what it is by nature. If the will is to be denied, then the world
must be overcome and a new order of will, less worldly than diabolic, take its
place, with one kind of democracy supplanting another. Yet from a divine standpoint, that would be
less of a salvation than a damnation, since salvation ultimately rests with the
Superchristic God rather than with the Super-antichristic Devil, and therefore
isn't so much a higher and more attenuated order of will ... as a complete
denial of the will achieved through will-less being in pure consciousness. Thus not positive soul but positive spirit,
not love but joy. Such is the ultimate
divine order, and it can only be achieved under Superchristic auspices, which
is to say through the Social Transcendentalist Centre.
201. Put analogically, one could argue that the
supersession of worldly will by diabolic will is equivalent to electric fires
superseding electric cookers, while the analogical equivalence for divine
consciousness is electric light, which towers above both fires and cookers
alike, shining at a quasi-spiritual remove from soulful and wilful orders of
heat. Yet before the victory of light
over heat, the victory of diabolic heat over worldly heat, of positive emotions
over positive sensations, in order that one kind of will be eclipsed by another
in the progression of will from the body to the head. For denying bodily will through the
affirmation of head will is a step in the direction of liberation from the will
through divine consciousness, albeit an indirect step, and one which those who
support it would probably regard in a definitive light, as though an
end-in-itself. The fact that it is not such an
end ... is an article of divine judgement, and, while from a divine standpoint,
emotional and intellectual will may be superior, because of the brain, to
sensational and physical will, nevertheless it is manifestly inferior to the
pure feelings and consciousness which accrue to the affirmation of positive
being. Will is ever connected with the
realm of doing ... whether for others, as in the context of positive worldly
will, or for self, as in the context of positive diabolic will, and until doing
is denied, there can be no true being, the being-for-self which is the ultimate
positive affirmation because the definitive morality - supermonotheistic in
character.
202. Thus whilst a People's democracy is preferable
to a bourgeois democracy because symptomatic of a more elevated order of will,
it can only be morally inferior to a People's theocracy, which is less a
question of will than of consciousness, less a question of soulful heat than of
spiritual light, and therefore less a question of eternal damnation than of
eternal salvation. For whereas a
bourgeois democracy is purgatorial, since of the world, a People's democracy is
hellish, since aligned with a soulful survival of the body. It is not a means to a higher end, i.e. a
People's theocracy, but an end-in-itself and, consequently, a kind of
eternity. Only a People's theocracy can
be heavenly, since aligned with a spiritual survival of the body, and such a
survival is the will-less salvation which is commensurate with the true
eternity of Heaven. Thus in the event of
the world 'dying', i.e. being overcome, the two positive eternities of
communistic soul and centristic spirit will co-exist on a bipolar
supra-national planet for centuries to come, in fact until such time as Heaven
finally comes to terms with Hell, and the spiritual eternity vanquishes the
soulful eternity in the name of global unification - the material precondition
of ultimate spiritual unity achieved on a truly divine basis.
DEVOLUTION EVOLUTION
1.
proton-wavicle being against self
8. electron-wavicle being for self
2.
proton-particle doing against self 7. electron-particle doing for others
3.
atomic proton doing against others 6. atomic electron doing for others
4.
proton-biased atomic being against others 5.
electron-biased atomic being for others
203. Regarding the above-mentioned devolutionary and
evolutionary options, it becomes clear that whereas 'self', whether in the
contexts of being or doing, pertains to
the proton and electron absolutes, 'others', whether in the contexts of being
or doing, pertain to atomic relativities, so that while the former is either
divine or diabolic, the latter is inherently worldly. In other words, reference to 'self' puts
being and doing on the plane of God and Devil (whether in regard to the alpha
or to the omega alternatives), whereas reference to 'others' puts being and
doing on the plane of the world (whether in terms of materialism or realism,
pantheism or atheism).
204. Thus, bearing this in mind, one can list the
aforementioned options as follows:-
DEVOLUTION EVOLUTION
1.
proton-wavicle being against self 8. electron-wavicle being for self
2.
proton-particle doing against self 7. electron-particle doing for self
3. atomic proton-particle doing against others 6. atomic electron-particle doing for others
4.
proton-biased atomic-wavicle being against others 5. electron-biased
atomic-wavicle being for others
with, in the case of (1) and (8), an alpha and
omega divine antithesis; in the case of (2) and (7) an alpha and omega diabolic
antithesis; in the case of (3) and (6) a worldly alpha and worldly omega
antithesis; and in the case of (4) and (5) an alpha worldly and omega worldly
antithesis. With wavicles one has being,
with particles doing. With protons one
has reaction against, with electrons ... attraction towards. Proton-wavicle absolutism is accordingly
being against self, proton-particle absolutism ... doing against self. Electron-wavicle absolutism is accordingly
being for self, electron-particle absolutism ... doing for self. Reaction and attraction, against and for, or,
as one could also say, active and passive, bearing in mind the reactive nature
of action and the attractive nature of passivity - doing and being. Similarly, atomic proton-particle relativity
is doing against others, proton-biased atomic-wavicle relativity ... being
against others. Electron-biased
atomic-wavicle relativity is being for others, atomic electron-particle
relativity ... doing for others. Thus
with wavicles one is either in the sphere of morality or, as in the case of the
alpha worldly and omega worldly antithesis, in that of amorality, whereas with
particles one is in the sphere of immorality, whether on worldly or diabolic
terms.
205. All being is in space, whereas all doing is in
time. For space is no less correlative
of being than time ... of doing. There
is divine space and worldly space, diabolic time and worldly time, both
negatively and positively. On the one
hand, devolutionary space and time, and, on the other hand, evolutionary space
and time; the one preceding the other on an alternate basis, starting on the
devolutionary plane with negative diabolic time as the effect of
negative divine space, and ending on the evolutionary plane with positive
diabolic time as the cause of positive divine space, due worldly causes
and effects coming in-between. For
whereas effects succeed causes when space is at issue, causes precede effects
when time is at issue, though in the world such a procedure is less absolute
than relative. Consequently we may speak
of negative diabolic time as the effect of negative divine space but
negative worldly time as the effective cause of negative worldly space
on the one hand, and of positive worldly time as the causative effect of
positive worldly space but positive diabolic time as the cause of
positive divine space on the other hand.
Otherwise we would fall into the illogical trap of accrediting space,
and hence being, with directly causative properties when, in point of fact,
being of a negative order, i.e. alpha and worldly, can only be indirectly
responsible for doing of a negative order, which, whether diabolic or worldly,
finds its correlation in time - the direct cause of being, whether negative or
positive.
206. Hence a distinction between cause and effect
where the divine and diabolic absolutes are concerned, but a distinction
between effective causes and causative effects where the worldly relativities
are at issue, as in the devolutionary regression from negative worldly time to
negative worldly space, the former the effective cause of the latter, and also
as in the evolutionary progression from positive worldly space to positive
worldly time, the latter the causative effect of the former. Thus as against alpha worldly relativity,
negative diabolic time is the effect of negative divine space (the apparent
cause), whereas as against - or beyond - omega worldly relativity, positive
diabolic time is the cause of positive divine space (the essential effect). Therefore whereas negative divine space is
merely the apparent cause of negative diabolic time, positive divine space is
the essential effect of positive diabolic time.
Alpha and omega, protons and electrons, centrifugal and centripetal,
reactions and attractions. In the alpha
case, a space-time continuum leading to worldly time/space; in the omega case,
a time-space continuum results from worldly space/time. Alpha outer space and outer time, negative
worldly time and worldly space; positive worldly space and worldly time, omega
inner time and inner space.
207. Outer space and time have reference to self, to
a self with a subconscious/old-brain bias or, more correctly, to selves with
either a subconscious bias or an old-brain bias, depending on the type of alpha
'self' in question; negative worldly time and space have reference to others,
to others with a blood/bone bodily bias or, more correctly, with either a blood
bias or a bone bias, depending on the type of negative worldly 'other' in
question. Positive worldly space and
time have reference to others, to others with a flesh/muscle bodily bias or,
more correctly, with either a flesh bias or a muscle bias, depending on the
type of positive worldly 'other' in question; inner time and space have
reference to self, to a self with a new-brain/superconscious bias or, more
correctly, to selves with either a new-brain bias or a superconscious bias,
depending on the type of omega 'self' in question.
208. Put in the form of our familiar
devolutionary/evolutionary diagram, we could say:-
DEVOLUTION EVOLUTION
1.
being against self in negative divine space 8. being
for self in positive divine space
2.
doing against self in negative diabolic time 7. doing
for self in positive diabolic time
3.
doing against others in negative worldly time 6. doing for
others in positive worldly time
4. being against others in negative worldly
space 5. being for others in positive worldly space
Additionally, we should also note that while
both negative worldly time and space on the one hand and positive worldly space
and time on the other hand are in the world, and therefore neither strictly
outer nor inner, alpha nor omega, the negative pair constitute a relative outer
in relation to the relatively inner nature of the succeeding positive pair.
209. Space and time are thus either inner or outer,
depending on the type of space and time in question. In the world they are relatively inner and
outer, before the world they are absolutely outer and beyond it they are
absolutely inner. Outer space and time
are only intelligible within the context of proton absolutism, in contrast to
inner space and time which are synonymous with electron absolutism. In between, we find the worldly space and
time which is both outer and inner, protons and electrons, in an atomic
compromise. Space as we ordinarily
understand it, i.e. cosmic space and the gaps between objects, pertains to the
world, albeit more in terms of a neutron void than an atomic compromise.
210. Similarly, when consciousness is equated with a
void, or nothingness (neant), as by Sartre, we have a neutron
position in between protons on the one hand (old brain/subconscious) and
electrons on the other (new brain/superconscious), which is symptomatic of
bourgeois decadence. By contrast,
proletarian consciousness (light), when properly 'turned on', is an electron
being in superconscious space, whereas proletarian motion (heat) is an electron
doing in new-brain time, the difference, in other words, between wavicles and
particles, divine and diabolic, white- and blue-collar alternatives. Such superbeing and superdoing are dependent
on and motivated by artificial phenomena (superphenomena) of an electronic
bias, whether in optical or aural terms.
On the other hand, worldly being and doing are motivated by natural
phenomena of an atomic constitution, whether in optical or aural terms, and
stand between the transcendental orders of (super)being and (super)doing and
the traditional, alpha-stemming orders of (sub)being and (sub)doing motivated
by natural noumena of a proton bias. For
whereas the superphenomenal is a precondition, or cause, of the supernoumenal,
the phenomenal stems from a noumenal precondition and may accordingly be
described as its causative effect.
211. As against being in space, of whatever order,
we have doing in time of whatever order, and whereas being accords with binding
- indeed, is inseparable from binding - to a centre, doing accords with freedom
from a centre, be it alpha or worldly.
To be free is to do in time; to be bound is to be in
space. If I am free to do, I am not
bound to be. If I am bound to be, I am
not free to do. Space cancels time and
time space, though a time-space continuum of doing-being or a space-time
continuum of being-doing are possible and, indeed, inevitable while relativity
remains a reality. In the one case, a
Social Transcendentalist free binding; in the other case, a Transcendental
Socialist bound freedom. The Devil-God/God-Devil
ideological alternatives of the foreseeable future (see appendix).
212. If Schopenhauer can be described as a
theosophical philosopher, then it seems to me that I, who stand in an
antithetical relationship to him, should be described as a philosophical
theosophist. For philosophical theosophy
is, after all, the antithesis to theosophical philosophy.
213. Philosophy is not about saying simple things in
a complex manner, as certain pseudo-philosophers have erroneously supposed, but
about saying complex things as simply and therefore straightforwardly as
possible. The philosopher has the
difficult task of rendering extremely complicated issues as simply as
possible. It is not his business to
obfuscate or seek to appear profound. On
the contrary, it is his business to reveal the Truth.
214. We need be in no doubt concerning the fact that
Schopenhauer was a revolt against bourgeois idealism, or claims for the primacy
and supremacy of thought, since he posited will as the supreme and primary factor
in life, which he rightly regarded as preceding intellect and, hence,
thought. Yet unlike Marx, who also
revolted against bourgeois idealism, Schopenhauer effectively did so from an
aristocratic point-of-view and thus functioned as a Neo-Platonist, a kind of
traditional idealist - as to a lesser extent was Nietzsche, given his
'aristocratic radicalism'. Thus
Schopenhauer and Marx may be regarded as having revolted against bourgeois
idealism in opposite ways - the former backwards and the latter forwards ...
into proletarian materialism. For
Schopenhauer, the will was paramount.
For Marx, on the contrary, economic factors were the driving force
behind historical change, a subject which, in any case, Schopenhauer
repudiated. Consequently while Schopenhauer
was reactionary, Marx was progressive, taking economic materialism as his
starting-point. And, to be sure,
dialectical materialism is the only logical starting-point for a progressive,
and hence proletarian, revolt against bourgeois idealism. One extreme engenders another. So any philosopher whose work is in the least
degree proletarian effectively stems from Marx, rather than from either Hegel
or Nietzsche or any of the other bourgeois idealists. It has the People as its starting-point and
treats of them in a respectful manner.
They are not 'rabble', 'mob', 'poisoners of all wells', etc., as with
Nietzsche, but simply proletarians whose oppressive and unfortunate
circumstances stem, in no small degree, from bourgeois exploitation, and
therefore can only be properly alleviated once that exploitation has been
removed from their backs and they are enabled, in consequence, to walk upright
- as proud, free-standing men.
215. However, whilst it is incontestable that the
proletarian philosopher will maintain a respectful attitude towards the People,
it does not follow that he will be a materialist, like Marx, and only think in
economic terms. While that may be the
most logical starting-point in the revolt against bourgeois idealism, it is
anything but the most logical or even desirable finishing-point, since it
leaves the religious essence of man out of account - indeed, negates it through
its vehement opposition to bourgeois religion, and thus pictures man in his
proletarian manifestation as a kind of behavioural machine for whom economic
factors are the main, if not sole, determinant of his destiny. Now, doubtless, whilst a blue-collar view of
the proletariat will largely confirm one in such a picture (and Marxism is
nothing if not a view which conceives of the proletariat as synonymous with
industrial workers), it cannot claim to do justice to working-class people who
are white collar and therefore more disposed, in their use of intellect or
mind, to a religious or, at any rate, idealistic view of life. Consequently, Marxism is largely irrelevant
to the white-collar proletariat who, though doubtless suffering from bourgeois
exploitation as much as if not more than their blue-collar counterparts, are
less materialistic than manual or industrial workers. That is why proletarian philosophy has to
evolve towards an idealistic position if justice is to be done to that
not-inconsiderable stratum of the working class which is more spiritually
conscious, and hence culture-loving, than the Marxian proletariat. For the time has come for proletarian
idealism to be voiced, and such an idealism can only be voiced in terms of a
proletarian ideology which, contrary to Marxist Communism, has its
starting-point in the white-collar proletariat.
216. Yet if proletarian idealism has a
starting-point in the white-collar proletariat, it cannot have its end or
finishing-point there, since true idealism is more a question of play than of
work, and consequently the goal of this idealism must be proletarian play of
the most idealistic and, hence, religiously being-oriented order. In other words, the end of proletarian
idealism must be play and thus the gradual transmutation of workers into
players, with especial reference to spiritual play. For while proletarian idealism has its
starting-point in the social, or white-collar, stratum of the People, its end
can only be theocratic and accordingly less concerned with social wellbeing
than with cultural and, in particular, spiritual fulfilment achieved on the
basis of the utmost being-oriented play, thereby confirming its divine bias on
both negative, or worker, and positive, or player, terms. Likewise, while proletarian materialism has
its starting-point in the blue-collar proletariat and is therefore socialist,
it likewise proceeds in the course of time towards a kind of theocratic
idealism which is less being orientated than doing orientated, and accordingly
of a sports order of play commensurate with blue-collar criteria - a diabolic
mode of playing which both contrasts with and provides a positive
counterbalance to the diabolic order of work that, in its manual essence,
appertains to the industrial proletariat.
217. Thus from being-oriented work to being-oriented
play within the divine spectrum of proletarian idealism, and from
doing-oriented work to doing-oriented play within the diabolic spectrum of
proletarian materialism - the twin poles of God and Devil beyond and above the
(bourgeois) world. On the one hand, a
Superfatheristic/Superchristic distinction between (proton-wavicle)
being-oriented work and (electron-wavicle) being-oriented play, and, on the
other hand a Supersatanic/Super-antichristic distinction between
(proton-particle) doing-oriented work and (electron-particle) doing-oriented
play. Social Transcendentalism in the
one case, but Transcendental Socialism in the other case.
218. Of course, such proletarian idealism as is
voiced throughout my writings does owe something, if indirectly, to bourgeois
idealism, particularly to Schopenhauer (to the extent that he can be classified
as a bourgeois idealist), Hegel, Nietzsche, and even Teilhard de Chardin, whose
starting-point is rather more Catholic than secular. But there can be no question that,
fundamentally, any idealism which is intended for the proletariat comes after
Marxian materialism as a revolt against both a blue-collar concept of the
proletariat and the concomitant economic determinism which, while largely
relevant to the proletariat in question, could only be an insult to that
greater proportion of the working class which is white collar or, at any rate,
other than industrial. Certainly, late
Marxist thinkers like Koestler and Sartre unwittingly undermined proletarian
materialism by their subversive repudiation of a variety of traditional
communist assumptions about man and society, and therefore indirectly paved the
way for the proletarian idealism to follow; though this idealism makes no
short-term claim to supplant Communism, as though the age were ripe for
universal Centrism! On the contrary, I
fully accept the historical value and necessity of Communism for certain
countries, since the world cannot be elevated to the Divine overnight, so to
speak, but will remain divided between diabolic and divine interests for some
time to come ... according to the natures of the various countries, some of
which are traditionally more democratic, others of which traditionally more
theocratic, neither of which can nor indeed should be forced into the same
ideological straitjacket ... contrary to racial factors which, to a significant
extent, condition their respective ideological standings. Even Marx spoke rather more in terms of a
Germanic version of Communism than of a Slavic version, which, as we all know,
had to wait for Lenin to modify Marxism away from the (muscle) body towards the
(new-brain) head, in order that quasi-dictatorial criteria, founded upon the
need for a vanguard party of the (blue-collar) working class within the
framework of a totalitarian State, could come to the fore at the expense of
purely Marxist, democratic criteria more suited to the Germanic West, where
notions of literal worker ownership, worker management, mass-democratic
participation, etc., are especially congenial - at any rate, to those Marxists
whose Socialism is inherently materialistic rather than naturalistic,
decentralist (in relation to bourgeois centrality) rather than centralist, and
democratic rather than theocratic.
Anathema to both Western Capitalists and Eastern Communists alike, they
find themselves trapped between the Scylla of State Capitalism and the Carybdis
of State Socialism, mouthpieces of a uniquely Germanic mode of Communism which,
instead of opposing the world from a diabolic standpoint beyond it, stems from
the world as the furthermost reach of worldly or, more correctly, anti-worldly
materialism.
219. However, if this proletarian materialism is
strictly Marxist and, by implication, an ideological precondition of the
proletarian naturalism, or State Socialism, advocated by Lenin and upheld by
his Asiatic followers, of whom the Chinese must be accounted the principal
latter-day exponents, then proletarian naturalism may likewise be regarded as a
precondition of my own Social Transcendentalist Centrism, which is both a
revolt against and an extension beyond Transcendental Socialism to the extent
that, in the one case, it opposes State ownership by Centre trusteeship, and in
the other case it advocates a People's theocracy in which the People, with
particular reference to the white-collar proletariat, become religiously
sovereign ... as, in effect, Holy Spirit, and are thereby empowered to aspire,
no matter how indirectly or humbly at first, towards the definitive realization
of spiritual unity in the Omega Beyond - an aspiration, so I contend, which
would be stepped-up and accordingly rendered more efficacious in the course of
millennial time ... as in due course the People were transcended by the
successive stages and manifestations of post-human life, as described elsewhere
in my writings.
220. Thus Social Transcendentalism is no mere
reaction against Transcendental Socialism, like Nazism or Fascism, but an
extension beyond and above proletarian naturalism to the divine level of a
proletarian idealism, no less supra-national in scope than its diabolic
counterpart, though determined to further the cause of People's theocracy
throughout the globe in the name of spiritual salvation. For ultimate reality rests neither in the
material world nor in the blue-collar proletariat, but in the superconscious
mind, which is the starting-point of transcendent heaven, the Superheaven of an
electron-wavicle attraction. If
bourgeois idealism accorded thought the status of an ultimate reality, then we
proletarian idealists must ensure that positive pure spirit is accorded such a
status, as it fully deserves.
221. In the wisdom of his old age Sartre believed -
and correctly - that the ultimate society had to be ethical, i.e. concerned
with the transcendent absolute beyond man, and that no such ethical society
could arise except on the basis of freedom, but that no such freedom was
possible until bourgeois power, or the economic ability of the bourgeoisie to
oppress the proletariat, had been abolished.
Like Sartre, I, too, believe that there can be no transcendental ethics
without freedom (from bourgeois oppression), and no freedom until Capitalism
has been overcome. But, unlike him, I go
beyond opposition to capitalist power in my belief that the People must also be
spared power or, at any rate, have political, economic, and judicial power
removed from them, if an ethical aspiration towards the transcendent is duly to
result. For it is not enough that the
People should be freed from bourgeois oppression. They must also be freed from their own power,
if the '
222. In terms of economics, a series of distinctions
could be drawn between:-
1.
amoral worldly power, or capitalist private ownership;
2. immoral worldly power, or corporate
capitalism;
3. immoral diabolic power, or state socialist
ownership;
4. moral divine power, or centre trusteeship.
For the basic
distinction between moral or amoral and immoral modes of economic power is
fundamentally one with regard to the individual, on whose shoulders rests
morality, and the collective, which can only be immoral in view of the
diffusion of power on a necessarily decentralized (centrifugal) basis, whether
we then make a further distinction between the literal implementation of this
basis, as in Marxian Socialism, or a sublimated implementation, as in State
Socialism. Yet, if both Corporate
Capitalism (not to be confused with the first of the above options) and State
Socialism are economically immoral because of the collective, and hence
diffused, modes of ownership, Private Capitalism, although centralized, is less
than moral by dint of the ownership of capital, shares, industry, etc., by a
particular individual, who is likely to amass further capital, industry, etc.,
at other people's expense. Only when
industry is transferred to Centre trusteeship and, hence, to an impersonal,
institutionalized 'individual', viz. the Centre, can economics approximate to a
moral order ... commensurate with divine criteria, in which no ownership is at
stake and capital profits accruing to industrial success are used to further
the People's interests, with particular emphasis on their spiritual welfare,
and thus the furtherance, in effect, of the Holy Ghost. Therefore the Centre alone would have true
economic power, a power used for the general good rather than (as with private
ownership) to further the economic growth of a particular person. Consequently we can speak, overall, of an
economic spectrum stretching from amoral realism (private capitalism) to moral
idealism (centre trusteeship) via immoral materialism (corporate/state capitalism)
and immoral naturalism (state socialism), with worldly and divine individualism
flanking worldly and diabolic collectivism respectively - Fascist and Communist
modes of economic immorality in between Liberal and Centrist modes of economic
morality (Germanic Second Coming and Slavic Antichrist in between Germanic
Christ and Celtic Holy Ghost).
223. On balance, Bertrand Russell was less a
philosopher than an historian of philosophy, which is a breed of writer
antithetical to philosophers of history, such as Toynbee and Spengler. In my opinion, historians of philosophy are
no less a superior breed of historian to historians-proper than ...
philosophers of history are an inferior breed of philosopher to
philosophers-proper. For whereas the
former are rather more of the philosophical head than of the historical body,
the latter are rather more of the historical body than of the philosophical
head. Should Bertrand Russell's name
mean anything to future generations, it will be more in consequence of monumental
books like A History of Western Philosophy than of the series of slender
essayistic volumes - quick to date - which bear many of the hallmarks of a
left-liberal homme de lettres, and few if any hallmarks of a systematic
philosopher!
224. Re-evaluation of different kinds of football,
viz. eleven-a-side, five-a-side, six-a-side, in relation to ideological
equivalents: Democratic Socialist eleven-a-side football played on a grass
pitch; pure Socialist eleven-a-side football played on a plastic pitch;
Communist five-a-side indoor football; Transcendental Socialist six-a-side
indoor football. Thus, further to my
previous thoughts on this subject, [See, for instance, From
Materialism to Idealism.] I have distinguished between Communist and
Transcendental Socialist equivalents on the basis of a five-a-side/six-a-side
dichotomy between a type of indoor football which is materialistic, i.e. played
all along the ground and therefore absolutist, and a type of indoor football
which is comparatively idealistic, i.e. allowing for flighted balls and therefore
relativistic - a distinction analogous to our musical dichotomy between soft
rock as Communist and jazz-rock as Transcendental Socialist. Thus the addition of a flighted ball
possibility to six-a-side football entitles it to be regarded, in my view, as a
Transcendental Socialist equivalent beyond the Communist purism of (ground-low)
five-a-side football - at least that is one of the principal reasons for
considering it in a more idealistic light, a light analogous (to give a further
parallel) to that in which we view streamlined motorbikes vis-à-vis plain or
conventional motorbikes of a comparatively light-weight (in relation to the
larger socialist motorbikes) construction.
Doubtless the free-flow of substitutes adds or, rather, confirms an
idealistic, i.e. wavicle-biased, dimension to the game, and possibly the
existence of the not-inappropriately named 'sin bin' does likewise ... if on
Leninist 'theocratic' terms.
225. Considering both types of indoor football in
relation to conventional outdoor football, it should be clear that the former
are of the head rather than of the body to the extent that the indoor context,
having fewer players, signifies a degree of centro-complexification
unattainable on an outdoor eleven-a-side basis, and thereby confirms a superior
ideological development commensurate with communistic criteria. In a very real sense six-a-side football is
the ultimate mode of football, just as Transcendental Socialism is the ultimate
mode of Socialism, as superior to Democratic Socialism as the new-brain head to
the muscle body. Certainly there is
every chance that indoor football will be the football of
the future, played long after the outdoor variety has been consigned to the
rubbish heap of history. For it alone
accords with the diabolic head above the worldly body, and therefore stands in
a parallel relation to Fascist basketball on the one hand and to Social
Transcendentalist hoopball on the other: five-a-side football a direct parallel
to the former and six-a-side football to the latter.
226. To distinguish between outdoor American
football as Nazi in a left-wing way and indoor American football as Nazi in a
right-wing way, as regarding avant-garde rock on the one hand and avant-garde
jazz on the other, both of which are ideologically parallel. Thus American football may be said to stand
in an ideologically superior light to conventional outdoor football, whether
Democratic Socialist or pure Socialist, but in an ideologically inferior light
to basketball, which succeeds it, so to speak, on the basis of a properly
theocratic parallel to Communist five-a-side football (see above). As to the possibility of an Ecological
equivalent in between Fascist basketball and Communist five-a-side football, I
should like to posit team handball as the most credible candidate for this
position, since the term 'handball' suggests a midway-point in between
materialistic football and idealistic basketball, and Ecological equivalents
are nothing if not midway between one theocratic extreme and another. Granted that we derive the materialistic
status of football largely from the fact that, in relation to hands or head,
feet are the lowest-common-denominator and therefore balls which proceed along
the ground in consequence of having been kicked or passed can only be regarded
in a materialistic light, correlative with Socialism, by contrast to those
which are thrown through the air or passed from hand to hand, then it must
follow that the idealistic status of basketball owes not a little to the
transcendentalism of the term 'basket', which has nothing whatsoever to do with
any part of the body (any more than does the hoop of hoopball), since an
artificial phenomenon quite distinct from hands or feet. Now if basketball corresponds to a Fascist
equivalent on account of both the transcendentalism of the basket and the
hands-high method of play, and indoor football corresponds to a Communist
equivalent on account of the foot-low method of play which is confirmed by the
term 'football', then it needn't surprise us if handball corresponds to an
Ecological equivalent in between these theocratic alternatives on account of
the midway status of the 'hand' in relation to the 'foot' in the one case and
to the 'basket' in the other - a status confirming a relatively realistic
position vis-à-vis basket-high idealism and foot-low materialism. Such a realistic, or as I should say in
regard to this level of sport, superrealistic position is commensurate with an
Ecological equivalent - a superrealism lying in-between superidealistic and
supermaterialistic positions ... commensurate with Fascist and Communist
ideological equivalents respectively, as, to a lesser degree, with their Social
Transcendentalist (hoopball) and Transcendental Socialist (six-a-side football)
extrapolations.
227. When we speak of a 'good ball' in relation to
football, we generally mean an accurate or skilful pass from one player to
another, whereas a 'bad ball' implies just the opposite, i.e. that one of the
players has given the ball away to the opposition through a careless or foolish
pass. Consequently the expressions have
nothing whatsoever to do with the nature of the ball itself, which does not
enter into account. Yet balls can also
be good or bad, depending on their construction, that is to say, whether they
conform to the specifications of the game and are accordingly of the correct
size, shape, weight, material, etc, or whether, on the contrary, something is
amiss with one or more of these factors.
Thus we distinguish a good ball from a bad ball in terms of physical
factors, which contrasts to our way of distinguishing, within the context of an
actual football match, between a 'good ball' and a 'bad ball', as applicable to
the standard of play. Clearly, whereas
criteria applying to the actual construction of the ball are physical, those
which apply to the way the ball is played are metaphysical, and consequently we
have a distinction between the ball itself and what is done with it during the
course of play - a distinction, in other words, between the phenomenal and the
noumenal or, as we should be saying in connection with such a comparatively
advanced and artificial game as football, the superphenomenal ball and the
supernoumenal pass, the latter of which is only possible on account of the prior
existence of the former, which may accordingly be described as its material
precondition. One could argue, in
Hegelian terms, that whereas the ball itself is a manifestation of the world,
the play resulting from its use, whether for good or bad, is a manifestation of
Spirit in the world at that particular level of its unfolding.
228. For a writer, technique is a kind of bridge
between style and theme, a worldly link between appearance and essence. The more apparent the style, the less
essential the theme and, conversely, the more essential the theme, the less
apparent the style. The simplest and
most alpha-stemming writing will be the most stylistic; the profoundest and
most omega-oriented writing, by contrast, the most thematic. In between will come worldly, or bourgeois,
writing, which strives to achieve a balance between style and content,
appearance and essence. Now whether this
balance is effectively with regard to the Father and the Holy Spirit, or Satan
and the Antichrist, or indeed worldly alpha and worldly omega options ... will
depend on the kind of writer in question, which is to say, whether a writer primarily concerned with the
pursuit of truth, like a philosopher; or one primarily concerned with the
pursuit of beauty, like a poet; or one whose primary concern is with the
pursuit of strength, like a playwright; or one whose primary concern is with
the pursuit of goodness, like a novelist.
For each different type of writer correlates with a different spectrum,
and no two spectra have the same stylistic or thematic extremes. To distinguish style from content on the
basis of beauty or truth alone would be to misrepresent the issue, since these
quantities pertain to different spectra and could only be inferred to co-exist
in writers who were neither divine nor diabolic but a paradoxical cross between
the two, like philosophical poets or poetic philosophers. As to those who are less mongrels than
thoroughbreds, we must allow for a false style no less than a true theme, an
ugly style no less than a beautiful theme, a weak style no less than a strong
theme, or an evil style no less than a good theme, depending on the type of
writer, viz. philosopher, poet, playwright, or novelist, in question.
229. Just as there was a pre-historical time of
doing-oriented chaos before historical chronologies were compiled, so there
will be a post-historical time or, rather, eternity of being-oriented order, in
which the study of history or the making of chronologies will be taboo, since
beneath the pale. For history is only
relevant to an open society, not to one which, like the post-historical
eternity I have in mind, will be so omega orientated as to be indisposed to
looking back over its shoulder, so to speak, at the doings - for the most part
sordid - of the past. In a truly
omega-oriented closed society, history would be as much beneath the pale as it
was once beyond the pale of the most alpha-stemming closed societies. For history is the Becoming, not the Become
(being).
230. As a rule, worldly societies, whether
autocratic or democratic, are matriarchal, whereas diabolic and divine
societies, by contrast, are patriarchal.
For whereas the body is of the world, the head is either of Heaven or
Hell above the world, depending on whether a mind or a brain bias is upheld in
and by any given divine or diabolic society.
Because woman more accords, traditionally, with the worldly body than
with either the divine or the diabolic head, being, to all intents and
purposes, akin to a planet vis-à-vis the sun and stars (the sun more
conspicuous than the stars on account of its correlation with husbands and
fathers ... as previously discussed), we should have no hesitation in regarding
a worldly, and hence feminine society, as matriarchal ... in contrast to pre-
and post-worldly patriarchal societies, which accord with the head on either
subconscious/old-brain terms in the former case or new-brain/superconscious
terms in the latter case - the divine (mind) level rather more archpatriarchal
than patriarchal. As yet, however, we
haven't witnessed a post-worldly divine society, since that is germane, so far
as I am concerned, to Social Transcendentalism and, hence, to ideological
futurity. But we have ample evidence of
post-worldly diabolic societies, especially in regard to the Communist East,
and they are nothing if not patriarchal, with male leaders in both presidential
and ministerial posts - leaders who would be unwilling to share power with
women. How different is the People's Republic
of China, in this respect, from Western countries like Great Britain, a
quintessentially worldly democracy in which not only has a woman been elected
Prime Minister on three successive occasions but ... co-existed with a female
monarch who has been on the throne even longer than her indefatigable Prime
Minister was in parliament! Thus at both
autocratic and democratic poles of this worldly society women have been in
power, thereby confirming its matriarchal nature. Indeed, it is scarcely surprising that two of
the three most esteemed monarchs in English history have been women - namely
Queen Elizabeth I and Queen Victoria, and probably it is no mere coincidence
that their respective reigns marked cultural and imperial highpoints in English
history. It was only during the
Cromwellian revolution that anything resembling a democratic patriarchy
existed, while Henry VIII would be the most credible candidate for an
autocratic one - a sort of medieval patriarch who is better remembered, in the
popular imagination, for his eight wives than for his political achievements.
231. What especially limits languages like French
and German to a bourgeois, worldly status is their division into feminine and
masculine gender, which ensures a dualistic balance at the expense of a
transcendent or genderless one-sidedness.
In other words, a worldly relativity as opposed to a post-worldly
absolutism, the very factor which makes for a bourgeois view of life. For it cannot be denied that language to some
extent conditions one's psychology, and regular use of languages balanced
between feminine and masculine genders can hardly fail to elicit complacency in
dualistic norms - short of one's rebelling against such languages in favour of
one which, like English, is genderless and therefore more extreme in character. Certainly the Creole language of the island
of Reunion is considerably less dualistic than French, having but three
feminine nouns, viz. la pic (the mountain peak), la tunnel (the tunnel), and la
sable (the sand), which, ironically, are all masculine in French. Could it be, I wonder, that the Creole
speakers of
232. One of the most controversial issues for the Church,
particularly the Protestant one, in the late-twentieth century was the
ordination of women priests, which some saw as a necessary advance towards
complete equality of the sexes and others, evidently more conservative,
regarded with deep suspicion ... as something that flew in the face of
Christian tradition. My own position on
this issue has recently become clearer, so I shall here set it down for the
philosophical record, irrespective of my ideological opposition to the Church,
particularly in its Protestant manifestation, and professed adherence to Social
Transcendentalism. Not altogether
surprisingly, it is the Catholic Church which most opposes the concept of women
priests, and quite logically too, since Catholicism is much more an idealistic
mode of Christianity than Protestantism, more - to revert to my customary
metaphors - a church of the head (mind) than one of the body, given its Latin
origins and, in the main, following.
(For it is only in the Germanic countries that bodily Christianity, or
Protestantism, has traditionally flourished.)
Thus where the head rules, the head decides, and masculine criteria
accordingly prevail. Where the body
rules, on the other hand, such criteria, while nominally upheld, are less
unassailable - indeed, can and have been subverted to suit the climate of the
age. Now since the present age is highly
decadent insofar as the Germanic West is concerned, it can be of no surprise to
us if liberal tendencies of the sort we are discussing make an appearance in
the Church to usher in a new era or, more correctly, a further manifestation of
the general decadence in which, effectively, the bodily phenomenon of women
priests has its day. For let there be no
doubt on this issue: women priests are only credible in a bodily Church whose
decadence is so far advanced ... as to warrant female salvation from the
socialistic and/or communistic damnation which not only lies in wait beyond the
boundaries of the Christian West, but threatens the Church from within, to the
ultimate detriment of women themselves!
Thus, as in other comparable worldly contexts where middle-class women
have been called in or, rather, have called themselves in to heal the breach
and shore-up the tottering edifice of worldly civilization, the
233. But let us now take a countervailing argument
which, though essentially irrelevant in this context, can be formulated on the
basis of sexual equality between men and women.
For if women are prepared to do the same things as men, why shouldn't
they be allowed to, providing they can do them just as well? Isn't sexual equality a contemporary ideal,
and therefore doesn't the ordination of women priests confirm that the ideal is
being realized? Superficially it
does. But, judged by more exacting
standards, can the sort of women who want to become priests be regarded as
quasi-Supermen in relation, officially or unofficially, to masculine Supermen
and, consequently, as deserving of real equality? And the answer to this question has to be
'no'. A middle-class woman can never be
the real equal of a middle-class man, since bourgeois heterosexuality,
confirmed by unequal sartorial customs, precludes unisexual equality between
men and women, keeping the latter in a relatively inferior position vis-à-vis
the former. Now since the Church,
especially in its Protestant manifestation, is nothing if not middle class,
there can be no equality in the sense that proletarian women, who both dress
and appear masculine, achieve equality with proletarian men on a
quasi-Superman/Superman basis. Rather,
one will have a heterosexual inequality between men and women, and such an
inequality can only result, in the event of women being ordained, in a
neo-autocratic materialism in which, effectively, priestesses seek to replace
priests as the most credible representatives of bodily Christianity in a
radically decadent age. Now to the
extent that certain male priests may no longer appear quite so credible, for
one reason or another, regarding this purpose, female priests would have a
limited justification, albeit not one that could outlive the eclipse of Western
civilization.
234. When a religion is worldly, like Christianity,
Heaven is otherworldly and only arrived at, if at all, following death. When, on the other hand, a religion is
transcendental, Heaven is in the world and can be arrived at through
self-realization ... in successive stages of spiritual centro-complexification. Heaven for the former is without. For the latter it is within. Christ taught the '
____________
Appendix
Graph
of Being/Doing Correlations
Devolution
Being against Self Doing
against Self Doing
against Others Being
against Others
Divine Idealism Diabolic
Naturalism Worldly
Materialism Worldly
Realism
Autocratic Theocracy Theocratic
Autocracy Autocratic
Autocracy Democratic
Autocracy
Noumenon Noumenal
Subphenomenon Subphenomenon Phenomenal Subphenomenon
Proton Wavicles Proton
Particles Atomic
Proton Particles Proton-biased
Atomic Wavicles
Monotheism Polytheism Pantheism Atheism
Divine Outer Space Diabolic
Outer Time Worldly
Outer Time Worldly
Outer Space
Divine Morality Diabolic
Immorality Worldly
Immorality Worldly
Amorality
Unfree Binding Bound
Unfreedom Bound
Binding Freedom
in Binding
Evolution
Being for Others Doing
for Others Doing
for Self Being
for Self
Worldly Superrealism Worldly
Supermaterialism Diabolic
Supernaturalism Divine
Superidealism
Autocratic Democracy Democratic
Democracy Theocratic
Democracy Democratic
Theocracy
Superphenomenal Phenomenon Superphenomenon Supernoumenal
Superphenomenon Supernoumenon
Electron-biased Atomic Wavicles Atomic Electron Particles Electron Particles Electron Wavicles
Superatheism Superpantheism Superpolytheism Supermonotheism
Worldly Inner Space Worldly
Inner Time Diabolic
Inner Time Divine
Inner Space
Worldly Supermorality Worldly
Superimmorality Diabolic
Superimmorality Divine
Supermorality
Freedom from Binding Free
Freedom Bound
Freedom Free Binding
