501. I incline
to regard the history of music, in Western civilization, as tending from a noumenal-plane antithesis between Classical and Folk during
the prevalence of autocratic and theocratic rivalries, to a phenomenal-plane
antithesis, in the twentieth century, between Jazz and Rock, where the
prevalence of democratic and bureaucratic antagonists has tended to exist at
the expense of both autocratic (in relation to democracy) and theocratic (in
relation to bureaucracy) traditions.
502. Thus
there would seem to have been an elemental lowering, overall, from fire and air
to water and vegetation, as from wind-based and pipe-centred Classical/Folk
alternatives to keyboards-based and guitar-centred Jazz/Rock alternatives, a
lowering which reflects the historical progression of Western civilization from
noumenal to phenomenal planes, a progression from
Time and Space to Volume and Mass, with due gender distinctions between the
femaleness of Classical and Jazz in relation to noumenal
and phenomenal modes of objectivity, the former diabolic (superfeminine-to-subfeminine)
and the latter feminine, and the maleness of Folk and Rock in relation to noumenal and phenomenal modes of subjectivity, the former
divine (submasculine-to-supermasculine) and the
latter masculine.
503. This
is, of course, to generalize, both in terms of elemental and instrumental
categories, and even if traditional noumenal
parallels in Western civilization are questionably as Time/Space as has existed
in relation to, say, the Far East traditionally, still they afford us an
approximate reference-point from which to plot the descent, subsequently, of
both female and male types of music to what has since become the overly, and
very genuinely, phenomenal realms of democracy and bureaucracy, the former feminine
and the latter masculine in what amounts, for Jazz and Rock, to a
political/economic dichotomy between parliamentary and capitalist norms.
504. Certainly
the scientific nature or, rather, super-unnature
and/or sub-unnature (in sensuality and sensibility)
of classical music stands objectively apart from the religious nature or,
rather, subnature
and/or supernature of folk music
traditionally, the latter of which has tended to spurn recourse to printed
scores, and the same, of course, applies to Jazz vis-à-vis Rock, where the
objectivity of feminine unnature in watery keyboards
(particularly the piano) contrasts, most politically, with the score-spurning
subjectivity of masculine nature in relation to that most beloved of all rock
instruments - the (electric) guitar.
505. I
used to think, not altogether unreasonably, that it would be easier for Jews to
be saved up the time-space/soul-spirit axis from 'once born' idealism in the
ears to 're-born' idealism in the lungs ... than for Christians of a nonconformist
ilk to convert from voluminous volume/foolish intellect to spaced space/wise
spirit, jumping two planes from 're-born' naturalism in 'the word' to 're-born'
idealism in the breath.
506. Now
although this may seem self-evident, given that Jews would already be on the
idealistic axis and not at a phenomenal-plane remove from it in cerebral
naturalism, in reality the difficulty with 'once born' idealism, or Judaism, is
that one is more likely, as a man, to have a woman on one's back, so to speak,
from deferring, in due submasculine fashion, to superfeminine primacy, to the God-over-Devil delusion of
Biblical tradition, than not, and will therefore hardly be in a position to
climb away from sensual idealism towards its sensible counterpart, in which the
lungs have superseded the ears, and airy transcendentalism is accordingly
interiorized.
507. In
fact, it seems to me that unless one accepts my understanding of the
stellar/solar dichotomy, and effectively rejects the God-over-Devil delusion in
favour of the Devil-over-God transvaluation to which
my philosophy subscribes, one will remain submasculinely
subordinate to and subservient before superfeminine
primacy and in no position, in consequence, to be saved from wise soul to wise
spirit, abandoning deference towards that which is rooted in spatial space/evil
spirit, and as a sort of Judaic extrapolation from Oriental and, in particular,
Hindu precedent. So long as men continue
to regard Jehovah as God and Satan as the Devil, the stellar-plane 'First
Mover' as divine and the solar-plane 'Fallen Angel' as diabolic, they will
remain enslaved to the hegemony of noumenal
objectivity.
508. Hence,
for male Jews, only the rejection of Biblical orthodoxy will free them from an
idealism that is in the shadow of cosmic materialism and allow them to climb
towards spiritual salvation in connection with the ultimate idealism of the
lungs, abandoning aural deference to the eyes and effective subordination to
women. For so long as one still has a
woman on one's back by dint of deferring to stellar primacy as God, there can
be no possibility of salvation.
509. Even
the Christian Nonconformist, who is 're-born' through Christ into the cerebral
vegetation of 'the word', of intellectual knowledge, may find it easier to
convert from his nonconformism to transcendentalism,
from lower-class phenomenal-plane naturalism to upper-class noumenal-plane
idealism, provided he is genuinely 're-born', and thus above and beyond women.
510. But
he would also have to be above and beyond men, or any homosexual leanings, if
he was really to be accounted of that minority of Nonconformists who would be
capable of jumping two planes and abandoning Christianity for that which is
closer, in essence, to Buddhism in its airy transcendentalism, its inner
metaphysical supernature.
511. Thus
if it would be difficult if not impossible for a practising homosexual to
embrace the third tier of our projected triadic Beyond in this overly
transcendentalist way, it would be completely beyond the scope of a practising
heterosexual, a Nonconformist who was insufficiently 're-born' to be even
properly Christian in cerebral knowledge, but who was still effectively Heathen
or heathenistic in his sensual predilection for
carnal knowledge, achieved at the expense or, rather, with the co-operation of
woman.
512. However,
for those Nonconformists who are now celibate and genuinely 're-born', I will
not conceive of them as being at a disadvantage to Jews, in the question of
achieving authentic inner grace, but prefer to regard their prospects of
supernatural idealism as greater than Jews so long as the latter do not abandon
submasculine deference, through Jehovah, to superfeminine primacy, but continue to adhere to it in
orthodox vein, thereby being unable to climb away from subnatural
idealism in due process of religious 'rebirth'.
513. But a
Jew who can accept the transvaluation to which my
work subscribes, and finds that he is less deferential to women in consequence,
will be able to achieve supernatural idealism more easily than his Christian
counterpart, since for him it is simply a matter of ascending the noumenal axis of Time-Space/Soul-Spirit, and not of
changing axes, in the manner of the 're-born' Christian. For him there is no change of element but
only a change in the way in which the element is cultivated, air passing from
the external context of the ears to the internal context of the lungs, as from
the airwaves to the breath.
514. Of
all the Christian Churches, the Roman Catholic Church is the most genuinely
Christian, inasmuch as it adheres to Christ's own rather celibate lifestyle and
moral opposition to women. Christ did
not marry, and neither do (or should) Roman Catholic priests, who are then all
the more able and entitled to act as spiritual exemplars to the 'flock' and
dispense verbal absolution for sins, no matter how inauthentic such grace may
be compared to genuine grace, achieved through meditative praxis of an overly
transcendentalist order.
515. The Roman
Catholic priest reflects a degree of wisdom commensurate with Christ's own
teachings and the institution of the Catholic Church. The Anglican priest, on the other hand,
doesn't, because his denomination is more openly foolish and bogged down, as it
were, in vegetative sin to the exclusion of grace. There are no points, if I may resort to a
sporting metaphor, for shooting over the crossbar in Association Football, that
Anglican parallel, the way there are for shooting or, rather, kicking over the
crossbar between the further uprights of Gaelic Football, which is avowedly
Roman Catholic in its acknowledgement of a sin/grace dichotomy between (netted)
goal and transcendent uprights.
516. Yet
the Anglican Church is still more Christian than the Puritan Church, with its
watery aloofness from vegetation, an aloofness which, certainly in the Baptist
sect, tends to emphasize, in no uncertain terms, the importance of Baptism, to
the exclusion of more mundane things, and which results in a purgatorial opposition
to the Earth, a sort of Rugby League-like humanist ascendancy over the footballing folk 'down below' in foolish nonconformism.
Celibate the clergy of this Church are not, as a rule, and neither are
the clergy of the Dissenter's Church which stands behind it in more
fundamentalist terms, the least Christian of Churches compared to that which is
less (relative to least) Christian, viz. Puritanism, in its objective
ascendancy over the subjective realm of
vegetative earth below.
517. For
we can of course plot a progression from least to most via less and more
Christian, as we contrast the phenomenal objectivity of Dissenterism
and Puritanism with the phenomenal subjectivity of Anglicanism and Roman
Catholicism, moving, within duly restricted (lower-class) parameters, from fire
and water to vegetation and air.
518. No,
there is no more genuine Christian Church than the Roman Catholic Church, and
that is why persons of Catholic descent will be especially favoured in 'Kingdom
Come', ahead of their Anglo-Catholic and Puritan brethren (though not
necessarily ahead of Jews), as already discussed. The celibacy of Catholic clergy,
traditionally, has maintained a standard of Christian 'rebirth', in cerebral
sensibility, that puts marital freedoms for priests in the 'once born' shade of
bodily sensuality, whose knowledge is less intellectual than carnal. The Roman Catholic Church alone adhered to
Christ, Who knew that one would have to put women behind one if one intended to
take up the Cross and follow Him. How little
is this in evidence where women themselves have come to the fore as priests, in
due modernist vein, and taken their respective Churches even further from
Christ, effectively substituting that which is anti-Christian, in humanist
and/or fundamentalist terms, for Christianity!
519. Just
as one doesn't concentrate on the pen (where applicable) but on the page upon
which one is writing, so one should not concentrate on the in-breath when
meditating transcendentally but on the lungs as they inhale, shifting (superegocentric) attention to the out-breath with
exhalation, so that one follows the breath out into air and is released (by the
Holy Spirit) to the joyful self-realization of heavenly experience, which
enables one (as superconscious) to transcend the inner
metaphysical self (of superego), though only, of course, for a split second,
since one must directly return to superegocentric
selfhood in order to continue the cyclical process as before.
520. Just
as Heaven is the condition of joyful self-realization which the redeemed inner
metaphysical self, the superconscious, experiences on
the lightness of spiritual exhalation, so God is the condition of truthful
self-transcendence with which the unredeemed, or existential, inner
metaphysical self, the superego, experiments in connection with the thinness of
respiratory inhalation, giving itself up to the breathing of the inner
metaphysical body/will and to the breath of the inner metaphysical spirit,
wherein it is transformed and enriched in the heavenly manner described.
521. Hence,
without self-transcendence on the superego's part (from superegocentric
self-affirmation), the inner metaphysical will is no more God or truth than the
inner metaphysical spirit is Heaven or joy.
Metaphysical mind transcending into will is God, and will-borne
metaphysical mind borne into spirit is Heaven, the glorification of the
ultimate self through joy in consequence of its having passed via divine truth
to what is a sublime goal in self-realization.
522. Now a
man or, rather, superman who is sufficiently devoted to the empowering and
glorification of his inner metaphysical self by inner metaphysical will and
spirit may well be capable of escaping, as superconscious
mind, upon the out-breath of his superspirit with
death, thereby not simply 'giving up the ghost', as they say, but escaping the
body or, more specifically, the inner metaphysical body, the lungs, with the
'ghost', the Holy Spirit of exhalation, and thus becoming ethereally immortal
as a ghost, or departed spirit. It is
not inconceivable that this can happen, though one would have to have been
genuinely supermasculine in one's commitment, over
many years, to inner metaphysical self-realization.
523. It
would not happen or, at least, would be unlikely to happen to the generality of
males who, if they didn't simply succumb, at death, to a heathenistic
afterlife of light-based, subliminally-experienced chemical transmutations in
the brain, in due purgatorial fashion, would be more likely to experience some
kind of earthly immortality in connection with 'the word', the cerebral
intellect, in what would amount to a realm of afterlife experience in between
the transcendentalism of spirit and the humanism and/or fundamentalism of
light, a realm, I mean, of verbal musings or word-conditioned images that only
existed, like its more feminine counterpart below, in relation to the grave
rather than, like ghosts, in relation to the air.
524. Obviously,
I am not alluding to literary fame or to any other fame-based posthumous longevity
here, but to a higher order of cerebral afterlife-experience than the overly
chemical one, an order less suggestive of a return to 'the Maker' in
quasi-cosmic terms ... than of a communion with Christ to the extent that
verbally-conditioned images, reminiscent of an LSD trip, would preponderate
over non-verbal visionary experience in due deference to a brain habituated,
through nonconformist habits while alive, to conceptual usage.
525. Thus
the nonconformist afterlife would be vegetative where the humanist one was
watery in its chemical unfolding, but of a wateriness that could well intimate,
in due fundamentalist vein, of some kind of light-based overlap such that would
correlate with the notion of a return to one's Maker, presuming upon a cosmic
affinity for light in what would be less a feminine than a superfeminine
cerebral disposition overall.
526. Certainly,
'fieriness' would not be quite the term I would use here for the lowest tier of
afterlife experience, since unless one was burnt alive or cremated, following
death, there are no grounds for supposing that anything overly flame-like would
characterize what is, in any case, a female type of afterlife.
527. Nor
need we suppose that 'souls' rise, as it were, from the dead, the grave, in
what I would regard as a notion stemming from a too literal interpretation of
'returning to one's Maker'. As I
remarked earlier, the only type of 'souls' likely to ascend anywhere, with
death, are those of people who had cultivated the spiritual life in inner metaphysical
terms to such an extent, whilst alive, that they were able to identify with the
out-breath and escape upon it from a superconscious
standpoint, not, however, back towards a 'Maker' in due Heathen/Superheathen vein but, rather, on into airy transcendentalism,
at a ghost-like remove from those less noumenal (and
therefore more phenomenal) 'souls' who are fated to a mundane afterlife in the
grave.
528. If,
in the future, people do not die, it will be because, having in the meantime
democratically opted for salvation from 'sins of the World' via 'Kingdom Come',
the ensuing triadic Beyond will have taken the three aforementioned kinds of
afterlife experience beyond the human plane to a post-human one in which they
not only take but are given an increasingly artificial form in the interests of
Eternity, which is to say, of an eternal duration beyond the ravages of either
inclement weather conditions (in the transcendentalist case) or mortal
decomposition (in the nonconformist and humanist cases). For the whole point of the triadic Beyond is
to get Eternity beyond the ravages of Time and those factors which, being
temporal, can only detract from the afterlife experience.
529. That
which is apparent smacks of form and is accordingly scientific, whereas whatever
is quantitative smacks of concretion and is accordingly political. In literary terms, this would imply a
distinction between poetry and drama, the former noumenal
in its per se manifestation,
the latter phenomenal ...
530. That which
is qualitative smacks of content and is accordingly economic, whereas whatever
is essential smacks of abstraction and is accordingly religious. In literary terms, this implies a distinction
between fiction and philosophy, the former phenomenal in its per se manifestation, the latter noumenal ...
531. As we
have found, things can be apparent, quantitative, qualitative, or essential on
any of the four elemental axes, in both external and internal contexts, and
should be evaluated accordingly. But where
the per se manifestation of
any given discipline is concerned, it will be found that appearance is per
se in metachemical materialism, that
quantity is per se in chemical realism, that quality is per se in
physical naturalism, and that essence is per se in metaphysical
idealism.
532. Hence,
irrespective of the axis, poetry is the literature of science, drama the
literature of politics, fiction the literature of economics, and philosophy the
literature of religion, though never more so than when poetry is metachemical, drama chemical, fiction physical, and
philosophy metaphysical.
533. For
although poetry will or, at any rate, should always be materialist, it won't
invariably be metachemically so, but may well fall
short of its per se manifestation in
either chemical, physical, or metaphysical terms.
534. Likewise,
although drama should always be realist, it won't invariably be chemically so,
but may well fall short of its per se manifestation in either metachemical,
metaphysical, or physical terms.
535. Similarly,
although fiction should always be naturalist, it won't invariably be physically
so, but may well fall short of its per se manifestation in either metaphysical, metachemical, or chemical terms.
536. Finally,
although philosophy should always be idealist, it won't invariably be
metaphysically so, but may well fall short of its per se manifestation in either physical,
chemical, or metachemical terms.
537. Hence
a poetry that was metaphysically materialist would stand, in its
transcendentalism, at three removes from poetry per se, unlike a poetry that was physically
materialist and, in its nonconformism, at two removes
from poetry per se, or a poetry that was chemically materialist and, in
its humanism, at one remove from poetry per se.
538. Hence
a drama that was physically realist would stand, in its nonconformism,
at three removes from drama per se, unlike a drama that was metaphysically realist and, in
its transcendentalism, at two removes from drama per se, or a drama that
was metachemically realist and, in its
fundamentalism, at one remove from drama per se.
539. Hence
a fictional composition that was chemically naturalist would stand, in its
humanism, at three removes from fiction per se, unlike a fictional composition that was metachemically naturalist and, in its fundamentalism, at
two removes from fiction per se, or a fictional composition that was
metaphysically naturalist and, in its transcendentalism, at one remove from
fiction per se.
540. Hence
a philosophy that was metachemically idealist would,
stand, in its fundamentalism, at three removes from philosophy per se, unlike a philosophy that was
chemically idealist and, in its humanism, at two removes from philosophy per
se, or a philosophy that was physically idealist and, in its nonconformism, at one remove from philosophy per se.
541. That
which treats of form in relation to appearance is materialist, and hence
poetic, whereas that which treats of concretion in relation to quantity is
realist, and hence dramatic.
542. That which
treats of content in relation to quality is naturalist, and hence fictional,
whereas that which treats of abstraction in relation to essence is idealist,
and hence philosophical.
543. Contrary
to what I was formerly apt to believe, we can now maintain, in relation to the
above findings concerning the per se connection between formal materialism and metachemical poetry, that ugliness and beauty appertain not
to chemistry but to metachemistry, wherein they have
intimate connections with hatred and love respectively. (See 'appendix' for corrected aphorisms.)
544. Again,
contrary to what I formerly thought, we can now maintain, in relation to the
above findings concerning the per se connection between concrete realism and chemical drama,
that weakness and strength appertain not to metachemistry
but to chemistry, wherein they have intimate connections with humility and
pride respectively. (See 'appendix' for
corrected aphorisms.)
545. Hence
whereas ugliness and beauty are diabolic attributes in negative and positive
terms, weakness and strength are their feminine counterparts.
546. Whereas
ugliness is scientifically and/or politically metachemical,
beauty is economically and/or religiously metachemical.
547. Whereas
weakness is scientifically and/or politically chemical, strength is
economically and/or religiously chemical.
548. Similarly,
whereas ignorance is scientifically and/or politically physical, knowledge is
economically and/or religiously physical.
549. Likewise,
whereas illusion is scientifically and/or politically metaphysical, truth is
economically and/or religiously metaphysical.
550. One
would have to maintain that whereas metachemical
poetry is scientifically ugly in its per se materialism, metachemical
drama will be politically ugly in its realism.
Conversely, one would have to maintain that whereas metachemical
fiction is economically beautiful in its naturalism, metachemical
philosophy will be religiously beautiful in its idealism.
551. Likewise,
one would have to maintain that whereas chemical poetry is scientifically weak
in its materialism, chemical drama will be politically weak in its per se realism. Conversely, one would have to maintain that
whereas chemical fiction is economically strong in its naturalism, chemical
philosophy will be religiously strong in its idealism.
552. Similarly,
one would have to maintain that whereas physical poetry is scientifically
ignorant in its materialism, physical drama will be politically ignorant in its
realism. Conversely, one would have to
maintain that whereas physical fiction is economically knowledgeable in its per se naturalism, physical philosophy will
be religiously knowledgeable in its idealism.
553. Finally,
one would have to maintain that whereas metaphysical poetry is scientifically
illusory in its materialism, metaphysical drama will be politically illusory in
its realism. Conversely, one would have
to maintain that whereas metaphysical fiction is economically truthful in its
naturalism, metaphysical philosophy will be religiously truthful in its per se idealism.
554. Granted
that no subatomic division of an element/elementino
is either absolutely a particle or a wavicle but
rather a combination of each to different extents, it follows that metachemical poetry, for example, will only be concerned
with beauty when quasi-economic and/or quasi-religious, rather than when in
either its per se scientific or
quasi-political modes, each of which, being negative, should pertain to
ugliness.
555. Hence
beautiful form is not germane to the materialist and specifically poetic mode
of metachemistry, but to either naturalist or
idealist modes of it in which there will be less (relative to least) particle
and more (relative to most) wavicle or,
alternatively, least particle and most wavicle,
depending on the metachemical subdivision of what is,
after all, a photon/photino axis.
556. Now
the poetic treatment of beauty will of course adhere to the particle aspect of
the overall elemental integrity, since the wavicle
aspect will be more germane to either fictional or philosophical approaches to metachemical literature, wherein we are less concerned with
form or (in the case of drama) concretion ... than with content and abstraction
in due economic and religious vein.
557. Hence
not only is beauty less germane to poetry than to, say, fiction, but religious
beauty is likely to be less attractive to the poet than economic beauty, given
its further remove from the scientific base of poetry in what is an elemental
integrity in which there is least particle and most wavicle,
least form and most abstraction, least appearance and most essence - in a word,
least science and most religion.
558. The
genuine poet, clinging metachemically to materialism,
is more likely to favour a quasi-economic departure from poetic ugliness than
the more radical quasi-religious departure from it, since the scientific
extreme tends, as a rule, to exclude the religious extreme, and vice versa -
materialism and idealism being if not completely then, at any rate, to a large
extent mutually exclusive.
559. However,
one thing we can be under no doubt about is that when most poetic, poetry will
be concerned with ugliness, not beauty, and such ugliness as reflects a metachemically materialist point-of-view will be
unequivocally scientific, rooted poetically in an elemental integrity in which
there is most particle and least wavicle, most form
and least abstraction.
560. In
this respect, there could be no greater distinction than that between the per se metachemical
poet and the per se metaphysical philosopher, whose commitment to
essence will be centred in truth, the abstract truth of metaphysical idealism.
561. Before
I close this text, I should like to put the finishing touches to what has been
my endeavour, all along, to both become and prove that I am worthy of being
regarded as 'the Philosopher King', the philosopher-of-philosophers and
metaphysician-of-metaphysicians, by exposing the error of Arthur Koestler's theory that there is a sort of progression from
humour to art via science, which he was wont to illustrate in terms of a
variety of exclamatory reactions, beginning with 'Haha!',
continuing with 'Aha!' and concluding with 'Ah ...'
562. Rather
than waste my time discussing all that, I should like to draw attention to the
omission, on his part, of what might be called the Ha! reaction, and to prove,
in no uncertain manner, that things proceed, in subatomically
elemental terms, rather more from 'Ah ...' to 'Aha!' and thence from 'Haha!' to 'Ha!' than in any other manner, as we pass from
beauty to truth via strength and knowledge in due positive elemental fashion,
reserving to negative elemental experience the possibility of a progression
from 'Oh ...' to 'Oho!' and thence from 'Hoho!' to
'Ho!', as we pass from ugliness to illusion via weakness and ignorance.
563. Thus
there are both positive and negative ways of proceeding across a spectrum of
exclamatory reactions which owe little or nothing, it seems to me, to humour,
science, or art, but are characteristic of our four elemental axes in both
external ('once born') and internal ('re-born') contexts - the
space-time/spirit-soul noumenal axis of metachemical materialism (photons-photinos)
in which we may expect a negative/positive distinction between 'Oh ...' and 'Ah
...' in relation to ugliness/hatred and beauty/love; the
volume-mass/intellect-id phenomenal axis of chemical realism (electrons-electrinos and/or positrons-positrinos)
in which we may expect a negative/positive distinction between 'oho!' and
'aha!' in relation to weakness/humility and strength/pride; the
mass-volume/id-intellect phenomenal axis of physical naturalism
(neutrons-neutrinos and/or deuterons-deuterinos) in
which we may expect a negative/positive distinction between 'hoho!' and 'haha!' in relation to
ignorance/pain and knowledge/pleasure; and last, but by no means least, the
time-space/soul-spirit noumenal axis of metaphysical
idealism (protons-protinos) in which we may expect a
negative/positive distinction between 'Ho!' and 'Ha!' in relation to
illusion/woe and truth/joy.
APPENDIX: CORRECTED
APHORISMS
564. To
descend, in Space-Time, from the beauty of love to the love of beauty, but to
ascend, in Time-Space, from the truth of joy to the joy of truth.
565. To descend, in Volume-Mass, from the strength of pride to
the pride of strength, but to ascend, in Mass-Volume, from the knowledge
(carnally) of pleasure to the pleasure of knowledge.
566. To
descend, in Space-Time, from the ugliness of hatred to the hatred of ugliness,
but to ascend, in Time-Space, from the illusion of woe to the woe of illusion.
567. To
descend, in Volume-Mass, from the weakness of humility to the humility of
weakness, but to ascend, in Mass-Volume, from the ignorance of pain to the pain
of ignorance.
568. To
distinguish, in Space-Time, the ugliness of hatred from the beauty of love with
regard to spatial space, but the hatred of ugliness from the love of beauty
with regard to repetitive time.
569. Likewise to distinguish, in Volume-Mass, the
weakness of humility from the strength of pride with regard to volumetric
volume, but the humility of weakness from the pride of strength with regard to
massed mass.
570. If
Space-Time is typified by reference to a conflict of interests between ugliness
and beauty, hatred and love, then we must distinguish the impersonal, primary
character of the ugliness of hatred from the personal, secondary character of
the beauty of love in spatial space, whilst likewise distinguishing the
impersonal, primary character of the hatred of ugliness from the personal,
secondary character of the love of beauty in repetitive time.
571. Similarly
if Volume-Mass is typified by reference to a conflict of interests between
weakness and strength, humility and pride, then we must distinguish the
impersonal, primary character of the weakness of humility from the personal,
secondary character of the strength of pride in volumetric volume, whilst
likewise distinguishing the impersonal, primary character of the humility of
weakness from the personal, secondary character of the pride of strength in
massed mass.
572. The beauty of love is no less expressive of a rejection of
the ugliness of hatred in spatial space, than the love of beauty expresses a
rejection of the hatred of ugliness in repetitive time.
573. The strength of pride is no less expressive of a rejection
of the weakness of humility in volumetric volume, than the pride of strength
expresses a rejection of the humility of weakness in massed mass.
574. Revolt
against hatred drives the metachemical devotee of
materialism to love, no less surely than revolt against humility drives the
chemical devotee of realism to pride.
575. Revolt
against pain drives the physical devotee of naturalism to pleasure, no less
surely than revolt against woe drives the metaphysical devotee of idealism to
joy.
576. The metachemical power and glory of materialism, being noumenally objective, is evil, and hence diabolical,
whether with regard to the impersonal negativity of ugliness and hatred or to
the personal positivity of beauty and love.
577. The
chemical power and glory of realism, being phenomenally objective, is good, and
hence feminine, whether with regard to the impersonal negativity of weakness and
humility or to the personal positivity of strength
and pride.
578. Hence,
in materialism, ugliness-hatred and beauty-love are both evil, the only
difference being that whereas ugliness and hatred are powerful and glorious
manifestations of negative evil, beauty and love are powerful and glorious
manifestations of positive evil.
579. Hence,
in realism, weakness-humility and strength-pride are both good, the only
difference being that whereas weakness and humility are powerful and glorious
manifestations of negative good, strength and pride are powerful and glorious
manifestations of positive good.
580. The distinction between, say, ugliness and hatred in
Space-Spirit will be one in which ugliness, corresponding to spatial space,
will predominate over hatred, whereas the distinction between ugliness and
hatred in Time-Soul will be one in which hatred, corresponding to evil soul,
will preponderate over ugliness. Now
what applies to impersonal negativity will apply no less to personal positivity, concerning the distinction between beauty and
love. There will always be more love
than beauty in the internal context, even though beauty is still the necessary
precondition of love, as power of glory.
581. Whilst
ugliness and/or beauty will predominate over hatred and/or love in
Space-Spirit, hatred and/or love will preponderate over ugliness and/or beauty
in Time-Soul, both alike appertaining to the metachemical
axis of materialism, whose noumenal objectivity is
absolutely significant, in its direct (straight) disposition, of evil.
582. Whilst
weakness and/or strength will predominate over humility and/or pride in
Volume-Intellect, humility and/or pride will preponderate over weakness and/or
strength in Mass-Id, both alike appertaining to the chemical axis of realism,
whose phenomenal objectivity is relatively significant, in its direct
disposition, of goodness.
583. Broadly,
the intention of what may be called positive metachemical
mind is to proceed from beauty to love, whereas negative metachemical
mind tends to proceed from ugliness to hatred.
584. Broadly,
the intention of positive chemical mind is to proceed from strength to pride,
whereas negative chemical mind tends to proceed from weakness to humility.
585. Outer
negative metachemical mind extends from the scientific
absolutism in elemental-particle photons of that which, being most 'particular'
and least 'wavicular', is most ugly and least
beautiful ... to the political relativity in molecular-particle photons of that
which, being more (relative to most) 'particular' and less (relative to least)
'wavicular', is more (relative to most) ugly and less
(relative to least) beautiful.
586. Outer
positive metachemical mind extends from the economic
relativity in molecular-wavicle photons of that
which, being less (relative to least) 'particular' and more (relative to most)
'wavicular', is less (relative to least) ugly and
more (relative to most) beautiful ... to the religious absolutism in elemental-wavicle photons of that which, being least 'particular' and
most 'wavicular', is least ugly and most beautiful.
587. Outer
negative chemical mind extends from the scientific absolutism in
elemental-particle electrons and/or positrons of that which, being most
'particular' and least 'wavicular', is most weak and
least strong ... to the political relativity in molecular-particle electrons
and/or positrons of that which, being more (relative to most) 'particular' and
less (relative to least) 'wavicular', is more
(relative to most) weak and less (relative to least) strong.
588. Outer
positive chemical mind extends from the economic relativity in molecular-wavicle electrons and/or positrons of that which, being
less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) weak and more
(relative to most) strong ... to the religious absolutism in elemental-wavicle electrons and/or positrons of that which, being
least 'particular' and most 'wavicular', is least
weak and most strong.
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