VERITAS PHILOSOPHICUS
Supernotational Philosophy
Copyright © 1992–2012 John O'Loughlin
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1. To distinguish not only between video
tapes as democratically right wing and audio tapes as democratically left wing,
but also between singles as autocratically right wing and compact discs as
theocratically left wing, with L(ong)P(layer)s democratically centrist, which
is to say, corresponding to a liberal middle ground in between conservative
(video) and radical (audio) alternatives.
Hence while singles are extreme right-wing and compact discs extreme
left-wing, albums are centrist, reflecting an inner darkness (phenomenal
selfishness) on external (stylus) terms.
Singles correspond to television (indeed, are regularly advertised on TV
pop shows), whereas compact discs correspond to computers, since germane to an
inner, as opposed to an outer, light.
Albums, in their centrist liberalism, correspond to record-players and,
by implication, midis, whereas video tapes naturally correspond to
video-recorders and audio tapes to audio-recorders, the former more often
associated with television and the latter with radio.
2. From computer games and trips to
meditation, a progression of the inner light from machines to pure spirit via
pharmaceuticals ... as it passes from the external realm of computers to the
internal realm of meditation via a contemplative middle-ground corresponding,
in some small sense, to the Son ... of the 'trinity' of (Holy-Ghost) divine
options.
3. Traditionally, the only thing that really
distinguishes democratic socialism from totalitarian socialism is its
willingness to compromise with bourgeois parties within the broad framework of
a bourgeois/proletarian civilization, capitalist on the one hand and socialist
on the other. Yet, gradually,
bourgeois/proletarian civilization is being replaced by a sort of proletarian
absolutism, in which the formerly bourgeois parties ... of the Liberals and the
Conservatives ... have transformed themselves into quasi-proletarian parties
(still operating, however, under capitalism) which have effectively superseded
Labour (at any rate, in its traditional guise) in much the same way that
centrists and radicals in Russia have superseded the Soviet Communist Party. Now it is Labour which, less hard-line state
socialist than formerly, is a largely social democratic party to the right, in
the topsy-turvy world of British politics, of both the Liberal Democrats
(formerly Liberals) and the so-called Conservatives (effectively radicals). Now the other two parties, and the
Conservatives in particular, are all for expanding the domain of private
responsibility in economic matters; though the Liberal Democrats favour an
even-handed approach to government, suggestive of a cross between state
socialism and private capitalism.
However, it was the so-called Conservatives who, with wider share
ownership, placed the most burden, economically speaking, upon the British
electorate, and who, paradoxically, tended to remain in the vanguard of late-twentieth-century
British politics. Not for me to
encourage further burdening of the People in this or indeed any other way! But I do know that unless the People are burdened
with private responsibility in these matters, they can never be saved from them
in the name of religious sovereignty thereafter, saved from 'sins of the world'
in the interests of spiritual self-realization in the '
4. Sense in which musical instruments are
divisible not only with regard to elemental spectra, i.e. earth, water, fire,
and air, but into immoral, amoral, and moral distinctions within any given
elemental spectrum, be it of the body, the intellect, the soul, or the
spirit. Hence where the bottom spectrum
of what we may call earth/body instruments is concerned, immoral/amoral/moral
distinctions between banjos, guitars, and violins, with reactive implications
on the Left, attractive implications on the Right, and both reactive
(strumming) and attractive (finger-picking) implications in the Centre. Likewise, where the spectrum of
water/intellect instruments is concerned, immoral/amoral/moral distinctions
between vibes, pianos, and organs, with reactive implications on the Left,
attractive implications on the Right, and both reactive (staccato) and
attractive (legato) implications in the Centre.
Similarly, where the spectrum of fire/soul instruments is concerned,
immoral/amoral/moral distinctions between gongs, drums, and hand percussion,
with reactive implications on the Left, attractive implications on the Right,
and reactive/attractive implications, as between symbols and drums, sticks and
brushes, in the Centre. Finally, where
the top spectrum of air/spirit instruments is concerned, immoral/amoral/moral
distinctions between flutes, trumpets, and saxophones, with reactive
implications on the Left, attractive implications on the Right, and
reactive/attractive implications in the Centre ... as befitting a compromise
between centrifugal and centripetal extremes, the mouthpiece of the trumpet (as
of the trombone and French horn) being somehow amoral in relation to the
mouthpiece of the flute on the one hand and of the saxophone on the other. The technique of blowing into a trumpet is
less reactive (and centrifugal) than with a flute, but less attractive (and
centripetal) than with a saxophone.
Hence, to make a table of these divisions, we shall find:-
IMMORAL AMORAL MORAL
Wind: flutes trumpets saxophones
Percussion: gongs
drums hand drums
Keyboards: vibes pianos organs
Strings: banjos guitars violins
with other
instruments roughly categorizable as falling into one or other of the three
ethical categories on whichever elemental spectrum - like, for example,
harmonicas in relation to flutes, trombones in relation to trumpets, and
clarinets in relation to saxophones. The
playing approach to the harmonica is somewhat reactive and centrifugal, in
contrast to the playing approach to the clarinet which, like the saxophone, is
an instrument around which the player wraps his lips in an attractive
centripetal technique of wind production.
By and large, the immoral instruments correspond to proton autocracy,
the amoral instruments to neutron democracy, and the moral instruments to
electron theocracy. The proton alpha is
naturalistic, the electron omega supernaturalistic, and the neutron middle
ground materialistic on the Left and supermaterialistic (or electronic) on the
Right, as when we distinguish, for instance, between acoustic pianos (both
grand and upright) on the Left/Centre and electric pianos on the Right, the
latter a bound-electron equivalence in relation to the neutron equivalence of
acoustic pianos, both negative (grand) and positive (upright), which correspond
to conservative and liberal positions vis-à-vis a radical alternative. Hence in regard, for example, to modern baby
grands and upright pianos, the electric piano corresponds to a right-wing
equivalence bound, in democratic relativity, to both left-wing (grand) and
centrist (upright) acoustic pianos of a more state-oriented naturalistic
essence. Freedom from such a democratic
binding for the electric piano can only entail synthesizer absolutism in
free-electron theocracy.
5. In regard to autocracy, which absolutely
upholds the State, democracy is comparatively anarchic. In fact, anarchism is the essence of democracy,
a middle ground between State and Church, Antichrist and Christ, in which the
People wrest power (politically, economically, and judicially) from the State
and effectively rule themselves until such time as, overburdened by 'sins of
the world', they desire salvation from their power in terms of a religious
sovereignty such that can only be offered them by the Second Coming, or
messianic equivalence thereof, when he considers the moment ripe. Hence democratic anarchy is a precondition of
the 'Kingdom of Heaven' and thus of a full-blown theocracy in which the People
are free to realize their spiritual selves in the most complete religion of
which it is possible to conceive.
Autocracy is the Father, democracy the Son, and theocracy the Holy Ghost
of this distinction between all-powerful State, democratic anarchy, and
ultimate Church, the 'church' of a truly saved people.
6. There is a sense in which the 'Three in
One' is also the 'One in Three' - say, a given song available not only on LP
but on video and audio tapes as well, and that both the Father and the Holy
Ghost are also divisible into a 'Three in One', as when we distinguish between,
say, computer games as the 'father' of the Holy Ghost, LSD trips as the 'son'
of the Holy Ghost, and meditation as the 'spirit' of the Holy Ghost, or the
Holy Ghost per se. Hence even the
Holy Ghost has a sort of alpha, middle ground, and omega within itself. As, of course, does the Father, with, say,
black-and-white cinema corresponding to the 'father' of the Father (Jehovah),
colour cinema corresponding to the 'son' of the Father, and television films to
the 'spirit' of the Father, this latter a sort of omega within the overall
alpha context of films, in contrast to computer games as a sort of alpha within
the overall omega context of trips.
Similarly, within the 'Christic' middle ground, a distinction has arisen
between video and audio tapes either side of LPs, the former respectively
corresponding to the 'father' and 'spirit' of the Son, and the latter alone to
the Son per se, as germane to a strictly Christic middle-ground. Even the radio, a Mother equivalence, is
divisible into a 'Three in One', as between records, radio, and audio tapes, records
corresponding, in this context, to the 'son' of the Mother, audio tapes to the
'spirit' of the Mother, and radio itself to the Mother per se, on
account of its strictly middle-ground standing in between records and tapes,
the 'son' and 'spirit', the Mother not having a 'father' or, what amounts to
the same, a 'husband'.
7. To distinguish between reactive and
attractive one-on-one games, as regarding, for instance, badminton and darts on
the top, or air, spectrum; boxing and wrestling on the next, or fire, spectrum;
table tennis and snooker on the second-from-bottom, or water, spectrum; and
tennis and bowls on the bottom, or earth, spectrum. Badminton is played with rackets and involves
the opposing players hitting a shuttlecock (a small cork ball fitted with
stabilizing feathers) backwards and forwards across a net, and is therefore a
reactive one-on-one sport. Darts, by
contrast, is attractive on account of the fact that the opposing players simply
throw their darts at a dartboard in a relatively graceful manner. Hence whereas badminton is negative and
firmly competitive, darts is positive and comparatively co-operative, a sort of
morally good air game as opposed, like badminton, to a morally bad air game, and
therefore the ultimate one-on-one air game and, by implication, attractive type
of game, since of the divine (as opposed to diabolic, purgatorial, or worldly)
spectrum. If the reactive game has a
particle bias, then the attractive game has a wavicle one, is biased towards
the electron, as opposed to the proton, and consequently of a comparatively
theocratic as opposed to autocratic status.
Yet games of this nature, as indeed sport in general, are less
autocratic or theocratic than democratic, with left- and right-wing
implications ... as well, no doubt, as having a centrist equivalence in between
the reactive and attractive alternatives.
Sport is neither war (autocratic) nor peace (theocratic) but a sort of
playful war (reactive games) or warlike peace (attractive games), as germane,
so I contend, to democratic relativity.
Hence even boxers are behaving relatively democratically when they
attempt to knock each other senseless during the course of a boxing context,
the nearest they come to an autocratic bias probably being during punchbag practice
in the course of routine training.
8. When we distinguish between the Left and
the Right we are, in effect, distinguishing between public and private,
collective and individual, autocratic and theocratic, centrifugal and
centripetal, society and the individuals of which it is composed, State and
Church, Devil and God, etc, etc. In
fact, the more extreme the 'Left' and 'Right' dichotomy happens to be, the more
unequivocally do autocratic and theocratic, State and Church, Socialist and
Fascist antitheses leap to mind, so that in the one case, that of the Extreme
Left, we perceive the Devil, and in the other case, that of the Extreme Right,
we perceive God, with all the correlative particle and wavicle, collective and
individual, public and private, 'Red' and 'White' distinctions which accord
with such an extreme dichotomy. Hence
the state-socialist Extreme Left and the church-fascist Extreme Right are as
far apart as it is humanly possible to be within the confines of a given age or
civilization. Socialist collectivism and
Fascist individualism have so little in common ... that they are incapable of
mutual reconciliation, just as the Devil (whether he takes the form of Lenin or
Stalin or Mao) and God (whether he takes the form of Hitler or Franco or Mussolini)
are incapable of being reconciled within the framework of a single
society. The closed-fist raised arm
salute of the particle-biased proton ('red') devil and the open-handed raised
arm salute of the wavicle-biased electron ('white') god stand at opposite poles
of the human spectrum, the former barbaric and the latter civilized, the one
burning in a soulful hell and the other shining in a spiritual heaven, an outer
burning (of the superstar) and an inner shining (of the supercross). Only where the Diabolic and the Divine are
diluted and transmuted within the broadly purgatorial framework of democracy
... can we speak of a relatively peaceful co-existence of 'devil' and 'god',
though such a co-existence is less of the Devil and God per se
than of left- and right-wing democratic alternatives which are neither strictly
of the State nor of the Church but pertain to a kind of anarchistic purgatory
unique unto itself, an intellectual norm standing in-between soulful and
spiritual extremes which, like all such norms, holds to a broadly neutron
course in defiance of the proton hell and the electron heaven. Hence a democratic society is necessarily
materialistic and, in some sense, lunar rather than solar or stellar. It is a sort of Christic society which excludes
both the autocratic Father and the theocratic Holy Spirit, a Christic
liberalism which has its own 'father' (Labour) and its own 'holy ghost' (the
so-called Conservatives), while still adhering to and maintaining a strictly
Christic middle-ground (the Liberals).
Such a society, combining public and private, collective and individual,
whether in the same party (Liberal) or in relation to left- and right-wing
alternatives (Labour/Conservatives) may veer from 'the father' to 'the holy
ghost', as from Left to Right, but it cannot transcend itself in and through
the Extreme Right; for democracy is self-perpetuating and will continue 'world
without end' unless and until the Second Coming is ready to establish his
'Kingdom of Heaven' on earth and, approaching democracy from a supra-democratic
(theocratic) standpoint, avails himself of the democratic process to offer the
electorate (assuming they are adjudged entitled to such an offer) the greatest
thing that can be offered - namely, religious sovereignty and the right,
thereby, to spiritual self-realization through the institutionalized framework
of the Centre. For religious sovereignty
is not just the ultimate sovereignty, the omega sovereignty of a theocratic
people; it is commensurate with the 'Kingdom of Heaven' and salvation, in
consequence, from 'worldly sins', i.e. the political, judicial, and economic
sovereignties of the democratic middle ground as it bears both upon itself, as
political anarchy, and on the bureaucracy of social service and economic
responsibility beneath ... as germane to the world per se. A people who wish to be saved from political
anarchy and economic burdens can do no better than to democratically opt for
religious sovereignty, once the opportunity presents itself. For democracy may help the State to 'wither',
but it does not, by itself, assist the Church to 'blossom'. Only the Second Coming can do that, and, if
his will is done, then the Church will truly 'blossom' into the Centre, the context
of religious sovereignty in the masses, whereby he will take 'sins of the
world' upon himself and thus politically, economically, and judicially serve
the religiously-sovereign 'Saved' through the power that they, and they alone,
have entrusted to him for this very purpose.
Only when the '
9. Sense in which cars are of earth, i.e. the
bottom, or bodily, spectrum; land rovers of water, i.e. the second-from-bottom,
or intellectual, spectrum; bicycles of fire, i.e. the third-from-bottom, or
soulful, spectrum; and motorbikes of air, i.e. the top, or spiritual,
spectrum. Hence an elemental ascent from
cars to motorbikes via land rovers and bicycles, as from realism to idealism
via materialism and naturalism. Probably
mopeds, with their pedal start, are of the naturalistic, or fire, spectrum,
given the metaphysical correlation between pedalling and heat, pedalling being
a sort of fiery intensity of physical effort, and I venture to contend that
mopeds stand to bicycles as bound-electrons to a neutron and/or proton
naturalism, their partly autonomous mechanical construction setting them apart
from bicycles ... much the way that, on the next spectrum down, i.e. that of
watery materialism, electric pianos are set apart from acoustic ones, both
grand and upright, in the 'democratic' relativity of pianos in general. Doubtless electric drums are no less distinct
from acoustic drums, on the same (fiery) spectrum, as mopeds from bicycles, and
I would argue that whereas mopeds that are bound-electron equivalents will have
fixed pedals, or pedals which cannot be retracted once the engine is fully
underway, a free-electron moped, the equivalent of a drum machine, will have
folding pedals, thereby testifying to a greater freedom from naturalistic
determinism ... in the guise of obligatory pedalling. Such a more evolved moped in some sense
transcends pedals without ceasing to pertain to the naturalistic spectrum, and
to the degree that the drum machine, its musical equivalence, transcends
drumming without ceasing to be percussive.
Yet if this ultimate type of moped has its 'fiery' parallel in the drum
machine, and the more fixed-pedal moped finds its parallel in electronic drums,
it should follow that there will be a parallel between bicycles and acoustic
drums, irrespective of whether or not we then decide to differentiate between
one type of bicycle (or drum kit) and another - as, for example, the way we
differentiated between grand and upright pianos in relation to the
materialistic spectrum beneath. Probably
racers and tourers are the nearest parallels, on account of their respective
horizontally- and vertically-biased mechanical constructions, to grand and
upright pianos, thereby suggesting negative and positive neutron equivalents
... the democratic parallel to which would be left-wing and centrist politics,
as regards, say, Labour and the Liberals.
Now if this is so, then it is my contention that track bikes, the rather
more particle-suggesting type of knobbly-tired bikes with cowhorn handlebars,
correspond to a proton equivalence at the alpha pole of the naturalistic
spectrum, a truly diabolic equivalence which parallels, on highly reactive
terms, gongs in relation to percussion and, on the next spectrum down, vibes in
relation to keyboards. Hence whereas
track bikes are the most reactive and thus immoral type of bicycle, both racing
and touring bikes are comparatively amoral and therefore germane to a
'democratic' middle ground in between 'autocratic' and 'theocratic' extremes,
i.e. track bikes on the one hand and flexible-pedal mopeds on the other.
10. If both the autocratic and the bureaucratic
are barbarous, the one absolutely and the other on relative terms, then the
democratic and the theocratic are civilized - the former relatively and the
latter absolutely. Hence in music, one
could speak of barbarous soul/pop, but of civilized rock/jazz, considering that
soul pertains to the autocratic and pop to the bureaucratic, in contrast to the
applicability of rock to the democratic and of jazz to the theocratic. Now it is my contention that one can, and
indeed should, distinguish between the barbarous and the uncivilized, depending
on whether we are dealing with the alpha of a barbarous spectrum, say
autocracy, or its subsequent transmutation in subordination to the middle
ground of a civilized spectrum, say, democracy, or, indeed, whether we are
dealing with the alpha of a civilized spectrum.
In the first case, that of a barbarous spectrum, we shall be witnessing
a progression from, say, soul in relation to the barbarous alpha ... to rap in
relation to the 'uncivilized' middle ground, the latter somewhat more wordy,
and hence conceptual, than the former, which often degenerates into non-verbal
wailings and screechings of an explicitly immoral nature. In the second case, that of a civilized
spectrum in its alpha manifestation, we shall be witnessing a progression from,
say, 'uncivilized' rock 'n' roll to civilized, and thus fully democratic, rock
(whether soulful, intellectual, or spiritual).
Hence the barbarous and the uncivilized need not necessarily be one and
the same thing, but either two different approaches to music in the same
barbarous spectrum or, in the case of a civilized spectrum, its alpha
inception, existing in subordination to autocratic or bureaucratic music. Now it is my view that the theocratic will
exist in subordination to the autocratic when the autocratic is truly in the
ascendant, while the democratic will exist in like-subordination to the bureaucratic
when the latter is truly ascendant.
Hence trad jazz could be said to have existed in subordination to soul
(blues) and rock 'n' roll to pop when society was more under the domination of
the barbarous, i.e. properly proletarian, types of music, as in the heyday of
socialist autocracy and bureaucracy respectively, but that since the emergence
of a genuinely democratic age, pop, transmuted into dance, can be viewed as
existing in subordination to rock, and soul, transmuted into rap, as existing in
subordination to modern jazz. With the
probably inevitable progression to Social Transcendentalism in the future,
modern jazz, transmuted into pure jazz, will become the principal form of
music. But at present rock is still the
leading type of music on account of the democratic nature of the age, an age
which has subordinated bureaucracy, and hence pop, to itself ... much the way
that bureaucracy formerly subordinated and even eclipsed autocracy, leaving
soul behind in the Stalinesque hell of a naturalistic barbarism. Doubtless when theocracy eventually
supersedes democracy, rock will either cease to exist or, more probably,
undergo an omega-oriented transmutation in subordination to pure jazz, as
rhythms are effectively transcended by pitch-oriented improvisation of an
unequivocally idealistic, and hence divine, character. Whether music rooted in either autocracy or
bureaucracy could continue to exist then must remain highly conjectural; though
I would not be surprised to see a gospel-type transmutation of rap in line with
a soulful deference to spiritual priorities, i.e. pure jazz. After all, if theocracy has its alpha in trad
jazz, why shouldn't autocracy have its omega in gospel? Logic compels one to keep an open mind, even
if ideology induces one towards a longing for a world with nothing but pure
jazz in it, as the Holy Ghost is finally given its musical dues.
11. Because art is rooted in spirit, i.e. light,
it is the top art form, the one that, when it comes fully into its own (as
presumably on holographic terms), can best intimate of the divine omega (the
Holy Spirit). Because music is rooted in
soul, i.e. emotional heat, it is the second art form, the one which is most
completely itself in soul and can best intimate of the diabolic alpha (the Father). Hence whereas art is ultimately civilized
(even if it undergoes an 'uncivilized' inception in deference to alpha
barbarism), music is fundamentally barbarous (even if it undergoes an
'uncivilized' or even comparatively 'civilized' transmutation in deference to
omega civilization). Likewise, because
literature is rooted in intellect, i.e. verbal coldness, it is the third art
form, the one that, when it comes fully into its own (as on narrative terms),
best intimates of the purgatorial omega (the Son). Because sculpture is rooted in will, i.e.
bodily darkness, it is the fourth art form, the one which is most true to
itself in free-standing figures and can best intimate of the worldly alpha (the
Blessed Virgin). Hence whereas
literature is relatively civilized (even if 'uncivilized' when in democratic
subordination to worldly alpha), sculpture is relatively barbarous (even if it
undergoes an 'uncivilized' transmutation in deference to purgatorial
omega). Speaking of each art in relation
to its root or essential nature, one could argue that whereas music is
traditionally of the superstar (the Father) and sculpture of the star (the
Blessed Virgin), literature is essentially of the cross (the Son) and art of
the supercross (the Holy Spirit), thereby affirming an alpha/omega dichotomy
between music and art, juxtaposed with a worldly/purgatorial dichotomy between
sculpture and literature. Expressed
diagrammatically, we shall have the following:-
MUSIC/LITERATURE/ART
|
|
|
|
|
|
SCULPTURE
and although
each of the arts can be 'bovaryized', as it were, towards any of the other
points in our fourfold division, the genuine expression and/or impression of
each point will only be possible on the basis of the art form which most
appertains to that point. Music can
never do as much justice to the Holy Spirit as art (say, holograms), since it
remains fundamentally and intrinsically expressive, an expression of soul,
whereas the simulation of pure spirit requires not an expression but an
impression, such that can only be conveyed through art and, needless to say,
the most omega-oriented and truest form of art.
12. The strength/pride of music; the
beauty/pleasure of sculpture; the goodness/love of literature; and the
truth/joy of art. Conversely, the weakness/humility
of antimusic; the ugliness/pain of antisculpture; the evil/hate of
antiliterature; and the illusion/woe of anti-art. A fall from the Father, in music, to the
Antifather (Satan), in antimusic; from the Mother, in sculpture, to the
Antimother, in antisculpture; from Christ, in literature, to the Antichrist, in
antiliterature; and from the Holy Spirit, in art, to the Antispirit, in
anti-art. A fall, in other words, from
the religious to the secular, from wavicles to particles, positive to negative,
grace to sin, salvation to damnation, divinity to mortality. Rock may be of the Son (relative to other
forms of contemporary music), but punk is of the Antichrist. Soul may be of the Father (relative to other
types of contemporary music), but funk is of the Antifather (Satan).
13. Just as LPs are centrist in relation to
(left-wing) video tapes and (right-wing) audio tapes, the former corresponding
to an outer light and the latter to an inner darkness, so, within the bourgeois
context anterior to People's democracy, hardbacks are centrist in relation to
left-wing photographic (perceptual) paperbacks and to right-wing verbal
(conceptual) paperbacks, being, like LPs, a hardness in between two 'soft'
alternatives. Now just as video tapes
are preceded, within the context of musical autocracy, by singles, so small
photographic paperbacks are preceded, leftwards, by small photographic
hardbacks, their autocratic equivalents.
And just as audio tapes are succeeded, within the context of musical
theocracy, by compact discs, so small verbal paperbacks are succeeded,
rightwards, by small magazines, as germane to an inner light. Now as television may be said to flank
singles and videos, so large photographic hardbacks flank, leftwards, small
photographic hardbacks, being, if anything, more genuinely and completely
autocratic. Conversely, as computers may be said to flank audios and compact
discs, so large magazines flank, rightwards, small magazines, being
correspondingly more theocratic.
Finally, as television is preceded by cinema, so large photographic
hardbacks are preceded, leftwards, by large photographic softbacks, their alpha
precondition. Likewise, just as
computers are, or can be, succeeded by LSD trips, so large magazines are
succeeded, rightwards, by comic books, their omega resolution. Hence whereas large photographic softbacks,
paralleling cinema, are autocratic, comics, paralleling LSD trips, are
theocratic, if, in relation to the bourgeois framework in which they (together
with books) generally exist, of a somewhat nazi parallel, given their
theocratic essence as inner light, a light confirmed by their pictorial content
in relation to the inner nature of comics and magazines as established by their
sharp (as opposed to flat) spines, which conduce towards the centripetal and
thereby encourage close-up reading (much as computers encourage, through their
essence as inner light, close-up viewing, albeit less close-up in relation to
magazines than, say, LSD trips in relation to comics). With the flat spine of the book, on the other
hand, one has a centrifugal foundation from which its contents radiate
outwards, as it were, in descending degrees from the soft perceptual to the
soft conceptual via intermediate levels of perceptual/conceptual experience. Only the magazine and comic are rooted,
through their sharp spine, in the centripetal, thereby attesting to a noumenal
essence theocratically to the right of autocratic and democratic alternatives. Yet even the most up-to-date and perceptually
sophisticated of magazines/comics is effectively anterior to cinema and thus to
film, the alpha beginnings of a proletarian alternative to bourgeois
precedent. Where bourgeois omega and
proletarian alpha co-exist, we have a sort of Nazi/Communist parallel in which the
inner light of the one seeks ascendancy over the outer light of the other,
competes with the other in a sort of tussle between the Holy Spirit and the
Father which, ironically, will only be ended once the Holy Spirit comes to pass
on artificial, and hence transcendent,
terms, and thus invalidates the need for a naturalistic equivalence, the
hallucinogenic trip being posterior rather than anterior to film, and therefore
something that both overhauls it and, in doing so, renders the comic magazine
superfluous and totally redundant. For
evolution is less the result of a victory by the barbarous proletariat over the
civilized bourgeoisie ... than the result of a dialectic whereby the bourgeois
thesis is opposed by the proletarian antithesis and the eventual outcome is a
new synthesis which is less proletarian than classless - the transcendent
classlessness of an omega civilization rooted not in naturalistic but in
artificial criteria. Truly, the battle
against proletarian barbarism, or the artificial outer light, can only be
finally won by the legalization of an artificial inner light, and where cinema
is concerned, nothing short of LSD or some such synthetic hallucinogen will
suffice to bring victory to pass and, with it, an ultimate civilization - the foremost
reach (short of pure inner contemplation) of the theocratic. Even now, with the dawn of the twenty-first
century, the battle against the outer light is being waged in the clash, if you
will, between television and computers, the latter, with their perceptual
games, already proving of more interest to the better-bred children than
television, and destined, I am confident, to grow in popularity as time goes
by, effectively eclipsing, on a class-evolutionary basis, the naturalistic
inner light of large photographic magazines, just as compact discs would seem
to be eclipsing the naturalistic inner
light of small magazines, most of which are rather less perceptual (and thus
photographic) than conceptual (and thus verbal), given their contiguity, in
ideological terms, with non-photographic paperbacks. Certainly we are living on the borderline of
a theocratic age, but, for all its computers and compact discs, the current age
is still effectively democratic, and therefore these superior media remain
unrepresentative of what most typifies its democratic essence, being, if
anything, ideologically 'beyond the pale'.
Nevertheless, their existence gives us theocratically-minded people
grounds for optimism concerning the future; for the struggle will continue and the
dialectic gradually 'come clean' in a synthesis transcending both bourgeois and
proletarian precedent, a synthesis which is both inner and artificial,
transcendent and technological, spiritual and pharmaceutical. Autocratic/bureaucratic alphas may be transcended
in democracy, but they can only be totally eclipsed once democracy is utilized
for theocratic ends and the omega 'Kingdom of Heaven' accordingly comes to
pass. Not only will the tripper not want
to watch films, least of all in the traditional pre-democratic contexts of
cinema and television; he won't want to read comics, either. Both cultural Communism and Nazism will be
irrelevant to him; for he will care only for the ultimate ideological
satisfaction ... of Social Transcendentalism.
14. Like Christ, I offer mankind Eternal Life,
but I do so on the understanding that life can only be rendered eternal, i.e.
beyond the mortality of the flesh, if the human brain is artificially supported
and sustained. For as long as it is
dependent on the flesh for survival it will die with the flesh. Thus my point of view, my philosophy, is
rooted in the very logical and even commonsensical proposition that unless we
discover how to support and sustain the brain artificially, we shall continue
to die, as in the past. There is no
other basis for Eternal Life than in terms of the brain being artificially
supported and sustained. This I have
maintained all along, and although it will take some time to develop, and have
to pass through a number of intermediate, or cyborg-like, stages before it
comes to fruition in any recognizably post-human terms, it is the only way in
which Eternal Life can be guaranteed, an Eternal Life destined to culminate,
once brain collectivizations have been superseded by new-brain collectivizations,
in the definitive eternity of pure spirit, the supra-atomic Heaven the far side
of the post-Human Millennium. That is my
doctrine in a nutshell, take it or leave it, but it is what distinguishes me
from other teachers as the one who really does correspond to a Second Coming,
an ultimate messiah, whose Social Transcendentalism is the means to the Divine
End ... of Eternal Life.
15. Because each part of the Trinity, and not
just the Son, is divisible into three, there are three saluting approaches to
the Holy Ghost. The first is a
relatively centrifugal approach (|_|) to the supercross, in which the
forefinger and little finger of the right hand are extended on a bent arm (_|),
the arm being bent on account of the contiguity of this salute with the Son,
or, translated into political terms, democracy, and its consequent relativity
in between both democratic saluting and the more extreme forms of theocratic
saluting (about which more in a minute).
Hence it may be described, this two-finger salute, as the 'father' of
the Holy Ghost, and it is my view that it parallels computer games as a mode of
theocracy (inner light) co-existent with Social Democracy (inner
darkness). However, beyond this most
basic transcendental salute is that which might be called the 'son' of the Holy
Ghost, and this, the second of our three approaches to omega divinity, is less
centrifugal than balanced between transcendental extremes (Y), a salute in
which the forefinger and middle finger of the right hand split apart from the
third finger and the little finger on an outstretched arm, one that is held up
at a fairly acute angle (/) in indication of the fact that one is thereby
affirming an unequivocally theocratic allegiance which is effectively beyond
any contiguity with the democratic middle ground. Such a salute is manifestly Social
Transcendentalist (Social Theocratic), and it would be the prerogative of the
Second Coming to salute in this fashion, since it parallels LSD-tripping as an
affirmation of the right of a religiously-sovereign People to partake of
self-realization on the basis of synthetically-induced visionary experience, an
inner light which is more inner (and therefore civilized) than the inner light
germane to computer games and the playing thereof. However, beyond this salute is the pure
transcendentalism of the salute of the Holy Ghost as such, the transcendental
salute par excellence, and this is the most centripetal approach (V)
to the supercross, in which the forefinger and middle-finger of the right hand
are extended in split fashion on a straight arm which is held up in an
approximately vertical position, signifying the complete triumph of the
transcendental ideal through an inner-light purism which is beyond trips in the
omega resolution of a meditative parallel, the ultimate right of a
religiously-sovereign People to meditate and thus cultivate the Holy Spirit
directly. Needless to say, it will be
the last salute of the Holy Ghost to come universally to pass, but it will be
the ultimate salute.
16. As to what might be described as alpha
saluting, or saluting of the Father, we should distinguish, I believe, between
the most absolute clenched-fist raised arm salute (|") as the salute of
the Father, paralleling black-and-white cinema, and an oblique clenched-fist
raised arm salute (/") as the salute of the 'son' of the Father, which
would rather parallel colour cinema, being germane to a sort of autocratic fall
from fundamentalist theocratic purism.
Hence the appeal of the latter type of saluting to Stalinists, who were
evidently something of a fall from Marxist purism; although the vertical
clenched-fist salute is more easily associated with militant fundamentalists
and 'black power' radicals, who tended to see the world in terms of black and
white. However, beyond both of these
intransigent modes of alpha saluting is the more devolved bent arm
clenched-fist salute (_|") of the 'holy ghost' of the Father, a salute
paralleling television, which brings autocracy into contiguity with democracy
on less intransigent terms, terms which can only lead to the eclipse of
autocracy by democracy in due saluting course, as all degrees of bent arm
straight-hand saluting (horizontal in regard to the 'father' of the Son,
oblique in regard to the Son, vertical in regard to the 'holy ghost' of the
Son) stake their respective claims on the democratic consciousness. Strictly speaking, the democrat recognizes no
other saluting than those which generally obtain in the military and/or police
of a civil society, and I would argue that whereas the horizontally-biased
open-hand salute is left wing, and thus has a parallel with videos, the
diagonally-biased open-hand salute is centrist and the vertically-biased
open-hand salute right wing - the former paralleling LPs and the latter audio
cassettes. For, as I have elsewhere
argued, videos, LPs, and audios appertain to the Christic or, depending on your
point of view, democratic middle ground, which has its 'Three in One' no less
than the autocratic Father and the theocratic Holy Ghost. Yet being a middle-ground ideological
position, the democratic types of saluting will always be relative, utilizing a
bent or a crooked arm rather than a straight one. There can be no absolutism in the democratic
middle ground, which is the most conspicuously divisible part of the Trinity.
17. As regards Fascism, which was in many
respects anterior to 'Communism' ... as a sort of theocratic reaction against
autocratic barbarism, there was very little room for relativity, although
Hitler, for one, did favour a bent-arm open-hand salute (_|) in addition to the
more militant straight-arm salute (/) for which Nazism is better
remembered. Probably a third level of
fascist saluting could be construed as involving recourse to a near vertical
open-hand salute, and doubtless there were those who, for whatever reasons,
preferred this ultimate type of fascist salute, more likely to appeal to
pro-fascist clergy and idealistic extremists, over the more standard one. Whether such fascist saluting can be defined
in terms of the Holy Ghost is a debatable point; though there would seem to be
no logical argument against regarding it in relation to the Holy Ghost in a
Christic age and society, so that, having bourgeois roots, it was a sort of
Christic Transcendentalism which had its own divisions of the father, son, and
holy ghost, much the way that capital democracy had before it and social
autocracy after it. In this respect, it
can be viewed as a bourgeois parallel to the coming social theocracy, the
ideology of the Holy Ghost per se which stems not from bourgeois but,
rather, from proletarian civilization and which, if all goes according to plan,
will democratically supersede social democracy as the Second Coming stakes his
rightful theocratic claim to offer 'God's peoples', wherever they may be found,
the opportunity of achieving salvation from the world through him. Such a man may not salute like an autocrat,
still less a democrat, but he will be more than just a 'fascist' on that
account. He will be the ultimate
theocrat, leaving Hitler and Mussolini severely in the shade of theocratic
history.
18. Compared to Stalin, there can be no doubt
that Hitler was essentially a theocrat, a man of the wavicle Right as opposed
to the particle Left, although in his case, and that of fascism in general, of
an Extreme Right anterior rather than posterior to so-called Communism (in
reality, Stalinist state socialism).
Hitler was a sort of failed God, whereas Stalin was a devil incarnate (as,
of course, was Lenin, the founder of the Bolshevik Party). The Nazi flag had a white centre, a sort of
spiritual, or centripetal, symbolism (of the inner light), with the swastika, a
kind of paradoxical cross between cross and supercross (which some have
described as a bent cross), situated in the middle of this centre. The red surround was perhaps an unfortunate
concession to Socialism or, at any rate, the effectively anterior nature of
Nazism to Bolshevism, but, for all that, the Nazi emblem was not so much overly
centrifugal (and therefore autocratic) as loosely centripetal (and therefore
theocratic). It was ranged against the
yellow star of Soviet Communism, the hammer and sickle (which was arguably more
suggestive of a cross than a star), and the surrounding red of the flag in
general, a truly centrifugal ground which could be interpreted as radiating, in
fiery soulfulness, from the star or (if the star is intentionally Marxist) in
diabolic competition with it. However
that may be, the ideological essence of Nazism was theocratic rather than
autocratic, a bourgeois theocracy against a proletarian autocracy, and if we
sometimes get the contrary impression it must not be forgotten that Nazism
began as a German Workers' Party with, in consequence, more left-wing
tendencies and elements (including the Strasser brothers) than ever Hitler
would have wanted or indeed was able to tolerate. Now although we need not doubt that, coming
from a Catholic background, Hitler was essentially theocratic, if on rather
bent and limited terms, it is evident that autocratic tendencies and elements
persisted inside the Party - and outside it - for most of its duration, thereby
confounding Hitler's own theocratic aspirations and leading to compromises (as
with Goebbels), which are the source of continuing ambivalence in our attitude
to the ideological essence of Nazism.
Yet Nazism, like Fascism, its Latin cousin, was always more theocratic
than autocratic, and can never be regarded as anything less than a reaction
against Bolshevik atheism and its state totalitarianism. The Church, for obvious reasons, may have
been more conspicuously behind Fascism than behind Nazism, but it had
considerably less to fear from Hitler than from Stalin and his 'red' hordes.
19. No less than a theocratic connection can be
perceived between Roman Catholicism and Fascism, so an autocratic connection is
perceivable between Eastern Orthodoxy and Soviet Communism, each of which are
fundamentally patriarchal in relation to the world. Could Soviet Communism have arisen in a
Catholic country? It was certainly
imposed upon Catholic countries, but its autocratic essence suggests an
Orthodox precondition, or tradition, in which power was rooted in the Father,
the patriarch, the authoritarian ruler.
Stalin, no less than Lenin, served (despite his Georgian origins) to
fill the role, prepared by religious fundamentalism, of a ruling
Father-figure. A state with an Orthodox
religious tradition is always more likely to produce authoritarian rulers than
one with, say, a Catholic or a Protestant tradition.
20. Drama is the literature of soul (fire);
fiction the literature of will (earth); philosophy the literature of intellect
(water); and poetry the literature of spirit (air). Expressed diagrammatically, we shall find:-
DRAMA/PHILOSOPHY/POETRY
|
|
|
|
|
|
FICTION
with drama
corresponding to the Father (or naturalism), fiction corresponding to the
Blessed Virgin (or realism), philosophy corresponding to the Son (or
materialism), and poetry corresponding to the Holy Spirit (or idealism). Hence whereas drama is alpha and fiction
worldly, philosophy is purgatorial and poetry omega. Drama corresponds to the outer light of the
soulful superstar, fiction to the outer darkness of the wilful star. Philosophy corresponds to the inner darkness
of the intellectual cross, poetry to the inner light of the spiritual
supercross. Hence whereas drama is
fundamentally autocratic and fiction bureaucratic, philosophy is essentially
democratic and poetry theocratic. Put in
musical-instrument terms, one could say that whereas drama has its instrumental
parallel in percussion, fiction has its instrumental parallel in strings,
particularly guitars. Similarly, whereas
philosophy has its instrumental parallel in keyboards, poetry has its
instrumental parallel in wind. Each
parallel ranges from alpha to omega across the entire breadth of its particular
spectrum. Morally speaking, it is
evident that drama is immoral in relation to poetry (the only truly moral art),
while fiction is negatively amoral in relation to philosophy (a positively
amoral branch of literature). The best
philosophy, corresponding to an antiphilosophy, will be less intellectual (and
neutron centred) than spiritual (and electron orientated), a bound-electron
equivalence intimating of a free-electron possibility. Such a possibility can only be fully
realized, in literature, through abstract poetry, the ultimate kind of poetry
and, hence, ultimate literature, one transcending expression and thus
completely aligned with an omega impression of the Holy Spirit. He who is most of the Holy Ghost will be an
abstract poet, and his preferred medium of communication will be the
computer. His will be the most
idealistic (impressive) of all poetry, a superpoetry aligned with the saxophone
in music and with scooters in road transportation. It will be beyond the metaphysically
expressive poetry of the (bound-electron) antipoet, that 'holy ghost' of the
Son whose right-wing Christic bias has its instrumental parallel in the trumpet
and its transportational parallel in tourers.
21. The outer light (of the Father) is good in
relation to the outer darkness (of the Mother), but it is a centrifugal, or
apparent, good. Conversely, the inner
darkness (of the Son) is evil in relation to the inner light (of the Holy Ghost),
but it is a centripetal, or essential, evil.
No less than there is a 'bad good', or outer light, so there is a 'good
evil', or inner darkness, and it is the difference between soul and intellect,
alpha and purgatory, fire and water.
Inferior to the 'good evil' (of the inner darkness), is the 'bad evil'
(of the outer darkness), but superior to it is the 'good good' (of the inner
light), and in the distinction between 'bad evil' and 'good good' we have the
difference between will and spirit, world and omega, earth and air. Therefore, no less than Christ is morally
superior to the Virgin, the Holy Ghost is superior to Christ. For the inner light is the ultimate good, and
it transcends the inner darkness (of 'good evil') to the extent that the spirit
transcends the intellect, much the way that jazz transcends rock. However, one can, and I believe should, speak
of a fall from outer light to outer darkness, as from the Father to the Mother,
or soul to pop, for there is no evil lower than or anterior to the world. Evil begins in the outer darkness and
proceeds to the inner darkness, as from the Virgin to Christ, will to
intellect, Catholicism to Protestantism, pop to rock, the world to purgatory. Only in the inner light is evil transcended,
as the Holy Spirit eclipses the Son, spirit eclipsing the intellect, and the
jazz-oriented salvation of the ultimate good (in relation to the Father)
prevails for all eternity as mankind reaches its destiny in omega Heaven, the
heaven in relation to which even the outer light of the fatherly alpha must
appear as Hell, a soulful hell diametrically antithetical to the spiritual
heaven. But alpha is not really Hell
until one reaches the omega Heaven and finds that the inner light necessarily
excludes the outer light, the Holy Ghost excluding the Father, and that the
latter can accordingly have no place in the truly divine scheme of things. Yet there are those who would contend that
Hell is really of the darkness and that the darkness, whether outer or inner,
is accordingly hellish in relation to the light, whether outer or inner, so
that we can distinguish between an outer heaven in the case of the Father and
an outer hell in the case of the Mother; an inner hell in the case of the Son
and an inner heaven in the case of the Holy Spirit. Hell and evil are no less commensurate, they
would argue, than heaven and good, and that if one is to identify evil with the
darkness and good with the light, then the darkness must be hellish and the light
heavenly. There is assuredly logic to
this contention, but it overlooks the fact that Hell and the darkness are no
more synonymous than evil and the light, and that the darkness, far from being
hellish, is really worldly and/or purgatorial, depending on its type. Hell is not earth or water but fire, and fire
is of Hell because it burns and consumes rather than shines and
illuminates. The world can become
hellish, but it is no more Hell than purgatory is Heaven. Hell is the outer light (of raging fire)
glimpsed through consciousness of the inner light, and until that consciousness
comes to pass, there is no Hell but either the primitive heaven of the outer
light ... perceived from the fallen state of an outer darkness (paganism) or a
Christic reappraisal of the world in terms of an apparent hell when perceived
from the purgatorial standpoint of the inner darkness. The point to remember, however, is that evil
and hell are no more synonymous than good and the world. The Devil is not evil because he is an outer
light (soul) anterior to the world. Evil
pertains, on the contrary, to the world, has its foundation in the outer
darkness of feminine will (the temptation of Adam by Eve) and extends, via a
purgatorial transmutation, into the inner darkness of the masculine
intellect. Evil begins with the Virgin
and ends with (the crucified) Christ, the alpha of realism and the omega of
materialism, and therefore evil has nothing whatsoever to do with the alpha of
naturalism (the Father or, depending on your point of view, the Devil, Hell,
the outer light). The Father/Heaven does
not become evil when perceived, as the Devil/Hell, from the omega consciousness
of the inner light. He simply becomes
irrelevant. An irrelevance which, as
outer light, must be transcended in and through a growing consciousness of the
inner light, which is the ultimate good and hence true divinity. Evil is something that can and must be
fought, whether as an outer darkness from the standpoint of an inner darkness
or, ultimately, as an inner darkness from the standpoint of an inner light,
ultimate good against 'good evil', idealism against materialism. Man did not fight the outer light of primal
good. He simply fell from it (through
the feminine temptation) into the outer darkness of the world, and the world
has been a battleground ever since. Only
the ultimate victory of the inner light over the inner darkness will put an end
to war and struggle for all time, ushering in the age of eternal peace, in
which the inner light will be at one with itself in the peace that, being
spiritual, surpasses all intellect - the peace of the ultimate good.
22. In the outer darkness of her phenomenal
selflessness, woman corresponds to the 'bad evil' of the world, her vagina a
relatively centrifugal phenomenon that accordingly opens out, in phenomenal
selflessness, to the coital penetration of worldly will. Hence coitus implies a relationship, on the
part of both partners, to the outer darkness of worldly will. Contrasted to heterosexual practices, we
shall find the inner darkness of homosexual practices, viz. sodomy, since the
anus corresponds, in its relatively centripetal phenomenality, to the inner
darkness, albeit to an inner darkness of the world as opposed to purgatory
(intellect), and homosexuality is accordingly a comparatively selfish mode of
sexuality more germane to the intellectual head than to the wilful body, a mode
of sexuality less realistic than materialistic, which is a kind of right-wing
democratic equivalence, in that one is concerned, on the right, with inner
darkness rather than with outer darkness (heterosexuality) or outer light
(heterosexual fantasies). Hence
homosexuality is in some sense less evil than heterosexuality, insofar as it
pertains to the inner darkness of phenomenal selfishness as opposed to the
outer darkness of phenomenal selflessness.
Yet it is still a sexuality of the darkness, and therefore unacceptable
from a moral, or noumenally selfish, point of view, as germane to the inner
light. It is simply, in common parlance,
'the best of a bad job', and not, on that account, 'the worst of a good job',
i.e. gadget sexuality either separate from or in relation to computerized
erotica, which would, I believe, necessarily have to take an attenuated
form. Homosexuality is really a sort of
extreme puritan or conservative type of sexuality which contrasts with
heterosexuality as Puritanism with Catholicism or Conservatism with Liberalism
or, indeed, Christ with the Virgin Mary.
One could say that it corresponds to a verbal paperback vis-à-vis a
hardback or, in more contemporary and hence proletarian terms, to an audio
cassette vis-à-vis an LP. Homosexuals
are generally cleverer, or more intelligent, than heterosexuals, but they are
still creatures of the darkness. The
inner darkness may be a precondition, in evolutionary terms, of the inner
light, but those who are of the inner light will have to oppose homosexuals no
less than heterosexuals, in their struggle against the world/purgatory in the
name of the coming Heaven.
23. To distinguish between cigarettes, cigars,
roll-ups, and pipes on the basis of realistic, materialistic, naturalistic, and
idealistic distinctions, with cigarettes corresponding to worldly realism,
cigars to purgatorial materialism, roll-ups to diabolic naturalism, and pipes
to divine idealism. Put elementally, or
in terms of the four elements, one could argue that cigarettes are of earth,
cigars of water, roll-ups of fire, and pipes of air, given the connection
between cigarettes and outer darkness, cigars and inner darkness, roll-ups and outer
light, and pipes and inner light, or cigarettes and filters, cigars and
wrappings, roll-ups and heat, and pipes and air. Whereas a cigarette burns continuously,
through saltpetre, with a dark flame, a roll-up will go out unless kept alight
through regular inhalations. The one is
earth, the other fire. By contrast, a
cigar is a cold thing, watery in its cellophane wrapper and the inner darkness
of its rolled tobacco leaf, burning gently and always likely to go out if not
inhaled quite regularly enough.... As, for that matter, is a pipe, although,
with its cylindrical stem, there is always a closer connection with and
dependence upon air, an emphasis upon air which both distinguishes it from and
elevates it above the other modes of smoking, much the way that motorbikes are
elevated above bicycles, land rovers, and cars ... as we descend from air to
earth via fire and water, or spirit to will via soul and intellect. Pipe smoking is of the spirit no less than
cigarette smoking is of the (bodily) will, roll-up smoking of the soul, and
cigar smoking of the intellect. In fact,
we can infer a correlation between pipes and motorbikes, roll-ups and bicycles,
cigars and land rovers, and cigarettes and cars, much as we distinguish between
air, fire, water, and earth, or, alternatively, between idealism, naturalism,
materialism, and realism, or (even) between the Holy Ghost, the Father, the
Son, and the Blessed Virgin. For it
could just as easily be said that pipes are of the Holy Spirit, roll-ups of the
Father, cigars of the Son, and cigarettes of the Virgin Mary, with further
correlations between heaven, hell, purgatory, and the world, or electrons,
protons, neutrons, and atoms, regarding atoms as a kind of bodily, or worldly,
composite of the elemental divisions (of the Trinity) above, with protons (and
therefore the Father) corresponding to the soulful alpha, neutrons (and
therefore the Son) corresponding to the intellectual purgatory, and electrons
(and therefore the Holy Spirit) corresponding to the spiritual omega, of which
roll-ups, cigars, and pipes (in that order) would be the smoking equivalents,
cigarettes corresponding, with their atomic compositeness (of the Blessed
Virgin), to the wilful world. Since we
have already classified the analogous distinctions between dramatists,
philosophers, poets, and novelists ... in relation to both the Trinity and the
Blessed Virgin, we would be justified, I believe, in drawing further parallels, or
correspondences, between roll-ups and drama, cigars and philosophy, pipes and
poetry, and cigarettes and novels, given the correlation between drama and the
outer light of the Father, literature and the outer darkness of the Mother,
philosophy and the inner darkness of the Son, and poetry and the inner light of
the Holy Ghost. No less than one would
expect, on the basis of this logic, dramatists to smoke roll-ups (or 'joints'
if into poetic drama), one would expect poets to smoke pipes, philosophers
cigars, and novelists cigarettes. One
might just as logically expect dramatists to ride bicycles and/or mopeds, poets
to ride motorbikes and/or scooters, philosophers to drive land rovers, and
novelists to drive cars, were we attuned to the correlations, elemental or
otherwise, between each of these literary disciplines and their smoking and/or
transportational parallels. I shall not
press the point, but very definite correlations in these and other contexts
most assuredly do exist, and it is for the enlightened man to seize upon them and
regulate his life accordingly, assuming he is capable of a genuine commitment
to one or other of the, as it were, competing spectra, and is not merely a
wishy-washy liberal with no particular ideological preference. Certainly enlightenment is a great thing, and
while no man can have as much enlightenment as the genuine poet, nevertheless
most men can at least glimpse fragments of the inner light some of the time,
even when they are in the midst of outer or inner darkness, and therefore
ignorant of insightful distinctions, are 'in death even in the midst of life'
and accordingly 'know not what they do' from a spiritual, or enlightened, point
of view, the viewpoint of the genuine poet and his preference for idealism
(whether in regard to smoking, road transportation, or whatever) over naturalism,
materialism, and realism - those fire, water, and earth alternatives to air,
and thus to the life of the spirit.
24. Interesting that just as the naturalistic
spectrum extends, in road transportation, from bicycles to mopeds, so it
extends, in regard to smoking, from roll-ups to 'joints', the latter being the
'turned-on' equivalent of mopeds in regard to the alpha inception of the
spectrum in question. Likewise, poetic
drama is the omega form of drama, paralleling mopeds and 'joints', in relation
to both tragic (alpha) and comic (purgatorial) drama, the former autocratic and
the latter democratic, poetic drama being a sort of theocratic form of drama
which could be described as comparatively moral in relation to the immoral and
amoral essences of the other main forms of drama respectively. Yet whatever the form of drama, one is still
dealing with the naturalistic spectrum, with outer light, and thus with a
fundamentally alpha-stemming type of literary production, a type antithetical
to poetry, which should ever pertain to the inner light, even when it is less
at the scooter pole, as it were, of its idealistic spectrum than at some
motorbike pole which is less moral than comparatively immoral and hence
apparent, sad rather than joyful, and illusory as opposed to truthful, a thing
of negative feelings rather than pure awareness. Yet if poetry only really comes into its own
at the omega pole of its spectrum, then the opposite must surely be true of
drama, which is never more itself than at the alpha inception of the
naturalistic spectrum in strong emotions like anger sparked by or attendant
upon tragic events. Whereas poetry
progresses along its spectrum from alpha to omega, drama regresses from alpha
to omega, tragic to poetic drama, becoming less dramatic - and emotional - the
more poetic it becomes, the expansion of the poetic towards omega accompanying
the contraction of the dramatic away from alpha, poetry becoming more genuine
as drama becomes increasingly spurious.
Whereas mopeds are the least diabolical (immoral) mode of naturalistic
road transportation, scooters are the most divine (moral) mode of road
transportation. The same can also be
said for their literary parallels in poetic drama and poetic poetry (superpoetry),
the latter of which can only be purely impressive and therefore completely
aligned, in abstraction, with the spirit rather than compromised by intellect
or emotion, those philosophical and dramatic norms respectively. Yes, poetry can be emotional and
intellectual, dramatic and philosophic, but it doesn't really come into its own
until it is spiritual, and hence a vehicle for awareness. Drama, by contrast, was into its own in the
emotional and became progressively 'bovaryized' or attenuated as, first,
intellect and, then, awareness entered into it from beyond. Drama is a discipline of the Father, not of
the Son or the Holy Ghost, though intellectual, or comic, drama will of course
not be of the Son per se (as with intellectual philosophy) but, rather, is the
'son' of the Father no less than poetic drama is the 'holy ghost' of the
Father, since still dramatic and therefore appertaining to the naturalistic
spectrum. By contrast, poetry,
appertaining to the idealistic spectrum above, is a discipline of the Holy
Ghost, even when, as dramatic poetry, it may paradoxically be described as the
'father' of the Holy Ghost, and as philosophic poetry likewise be described as
the 'son' of the Holy Ghost, a description necessarily indicative of the fact
that it is still short of being truly of the Holy Ghost in the most poetic of
all presentations - a presentation so genuinely impressive as to have
transcended all expression, both emotional (proton) and intellectual (neutron)
in the most free-electron terms, which bring the Holy Spirit absolutely to pass
and thus transcend both autocratic immorality and democratic amorality in the
most theocratic morality - the morality of pure awareness.
25. The soul of the Father (outer light/noumenal
appearances), the will of the Mother (outer darkness/phenomenal appearances),
the intellect of the Son (inner darkness/phenomenal essences), the spirit of
the Holy Ghost (inner light/noumenal essences).
Autocracy, bureaucracy, democracy, and theocracy, corresponding to fire,
earth, water, and air. Strength, beauty,
goodness, and truth, corresponding to protons, atoms, neutrons, and
electrons. Naturalism, realism,
materialism, and idealism, corresponding to drama, fiction, philosophy, and
poetry. And so on.
26. Broadly one can describe religion which focuses
on the Father as autocratic theocracy, religion which focuses on the Mother
(Virgin Mary) as bureaucratic theocracy, religion which focuses on the Son
(Christ) as democratic theocracy, and religion which focuses on the Holy Spirit
as theocratic theocracy, or supertheocracy.
There is a sense in which, in Christendom, Eastern Orthodoxy is the form
of Christianity most Father orientated, and hence patriarchal and
fundamentalist, corresponding to an autocratic theocracy. Doubtless this owes something to the fact
that the Orthodox East is closer, in geographical terms, to the Islamic East
and thus to theocratic fundamentalism, the fundamentalism which is less an
autocratic theocracy than a theocratic autocracy (super-autocracy), and
therefore rooted in a stellar alpha which effectively precludes the possibility
of theocratic evolution through the world ... from a relatively fundamentalist
base (in the Father) to an absolutely transcendentalist culmination (in the
Holy Spirit), via the outer darkness of the Mother and the inner darkness of
the Son. Now if Eastern Orthodoxy may
fundamentally be described as an autocratic theocracy, then it must follow that
Roman Catholicism, with its focus on the Blessed Virgin, is a bureaucratic
theocracy, a theocracy less of the outer light than of the outer darkness,
while Protestantism, the focus of which is largely if not purely Christic, is a
democratic theocracy, Christ corresponding to an inner darkness (of the
intellect) in relation to the outer darkness (of the will), and hence to his
Blessed Mother. That of course leads to
the possibility of a theocratic theocracy, a supertheocracy, and not simply in
the sense of Pentecostalism (which is the form of nonconformist Christianity
most orientated towards the Holy Ghost) but in the more radical and extreme
terms of Social Transcendentalism, which would transcend the Church altogether,
and thus effectively the Holy Ghost, as pure spirit was extended beyond
Christianity in terms of a universal religion whose institutional focus was the
Centre, and the (true) inner light of which contrasted absolutely with the
(false) inner light of oriental fundamentalism, its alpha antithesis on the
same, or idealistic, spectrum. For make
no mistake: Islamic fundamentalism does not correspond to the outer light in
the sense that the Father and thus, by implication, Eastern Orthodoxy
does. Rooted in Allah, it is, like
Judaism, a religion of the inner light, but its inner light, derived from the
central star of the Galaxy, is only apparently inner. For while the central star has the appearance
of being inner in relation to such peripheral, revolving stars as the sun, its
noumenal essence is still in proton-proton reactions (if wavicle rather than
particle), and hence it pertains to a noumenal selflessness which is inherently
centrifugal. Thus it is a sad, negative,
illusory spirit, a spirit which, from the standpoint of transcendentalism, can
only appear false and even immoral when compared or, rather, contrasted to the
joyful, positive, truthful essence of true spirit, the noumenal essence of
which would be in electron-electron attractions of a wavicle purism such as
emerges from a meditative precondition.
Thus the coming of Transcendentalism establishes a polar antithesis with
Fundamentalism, the alpha 'inner light' of which can only appear in a bogus
light in relation to its own omega inner light, the ultimate and true inner
light of a superconscious purism. Should
Islamic Fundamentalism resist the allure of Social Transcendentalism, reacting
against supertheocracy on the basis of super-autocratic intransigence, then I
fear that there may be no alternative for Social Transcendentalism but to enter
into a 'Holy War' with it, as the true inner light strives for globalization at
the expense, if necessary, of the false inner light, and in order that all men,
whatever their background, may be freed from the tyranny of supernatural
determinism, in the interests of the ultimate spiritual salvation of
self-realization in a universal brotherhood which will bring the 'Kingdom of
Heaven' truly to pass.
27. If proletarian autocratic sex is
masturbatory and/or voyeuristic in relation to porno films, then proletarian
democratic sex may broadly be divided into anti-democratic left-wing sexuality
in cunnilingus (which is quasi-voyeuristic), a democratic centrist sexuality in
male-dominated heterosexuality, and pro-theocratic right-wing sexuality in
homosexuality. Contrasted to which we
shall find that proletarian bureaucratic sex, which is akin to the Virgin under
Christ (or feminism under masculinism), is likewise divisible into an
anti-democratic left-wing sexuality in lesbianism, a bureaucratic centrist
sexuality in female-dominated heterosexuality, and a pro-theocratic right-wing
sexuality in fellatio (which is quasi-voyeuristic). Anti-democratic bureaucratic sex reacts
against heterosexuality in lesbianism, no less than pro-theocratic bureaucratic
sex transcends it (relatively) towards theocratic sex (or computer sex
voyeurism). Anti-democratic democratic
sex reacts against heterosexuality in cunnilingus, no less than pro-theocratic
democratic sex transcends it towards theocratic sex. The anti-democratic, whether in lesbianism
beneath or cunnilingus above, is left wing, whereas the pro-theocratic, whether
in fellatio beneath or homosexuality above, is right wing, the difference
between the reactive and the attractive, protons and electrons, particles and
wavicles. Hence whereas lesbianism is
left-wing bureaucratic sex, homosexuality is right-wing democratic sex. And whereas cunnilingus is left-wing
democratic sex, fellatio is right-wing bureaucratic sex. Heterosexuality, whether male-dominated (and
democratic) or female-dominated (and bureaucratic) can only be centrist, as
befitting a liberal disposition. This is
not to say that each democratic and/or bureaucratic option, corresponding to
political positions, cannot be further subdivided into tripartite alternatives,
as in regard, for example, to left- and right-wing heterosexual alternatives
either side of a centrist middle ground.
Doubtless they can, and one would be justified, I believe, in contending
that democratic heterosexuality might also embrace rear-entry male-dominated
coitus on its left wing and anal intercourse on its right wing. But whatever subdivision one may choose to
entertain, the fact is that in democratic sex the male is dominant, whereas in
bureaucratic sex it is the female who calls the tune, and doubtless in
conformity with feminist principles.
Cunnilingus is no less a male-dominated form of oral sex than fellatio
is its female-dominated form. The
distinction, in this respect, between homosexuality and lesbianism is too
obvious to warrant further comment here, but the distinction between male- and
female-dominated heterosexuality, the male on top in the former case and the
female on top in the latter, is rather more subtle, and does indeed conform, so
I contend, to a democratic/bureaucratic distinction. Now I can conceive of an age or a society
which, being more bureaucratic than democratic, would encourage
female-dominated intercourse, and I have no doubt that feminists would, or
should, be especially partial to asserting themselves over men (though not
necessarily completely at the male's expense).
Hence I would describe relationships in which female-dominated
intercourse were the norm as heterosexually bureaucratic, in contrast both to
the heterosexually democratic nature of male-dominated intercourse and to the
possibility of some kind of bureaucratic/democratic balance in between the two
extremes. Personally, I would regard
bureaucratic sexuality, of whatever description, as morally less desirable than
democratic sexuality, since corresponding to the ascendancy of the outer darkness
rather than of the inner darkness, and therefore implicitly anterior to the
latter. As proletarian society evolves,
so it passes from an autocratic alpha to a bureaucratic world, from which we
evolve to a democratic purgatory ... before any prospect, through inner light,
of a theocratic omega begins to dawn on our spiritual horizon. As a reaction against autocratic male
domination, feminism is perfectly inevitable.
But it can, and should, be left behind by the 'masculinism' of
democratic freedom. Sexual bureaucracy
can only be irrelevant to a fully democratic age, as irrelevant as feminism
itself, and therefore should be transcended by sexual democracy and its
masculine concomitance, a means, if nothing else, to theocratic ends.... As to
the distinction between proletarian and bourgeois sex, which was rather
implicit at the beginning of this entry, I am now more than ever convinced that
it boils down to a sort of monoracial/multiracial disparity, and that while
bourgeois sex - whether autocratic, bureaucratic, democratic, or theocratic - will
involve only whites or only blacks or only coloureds or only Jews (as the case
may be), proletarian sex will involve mixed partners in a sort of interracial
transcendentalism, as distinct from monoracial partnerships as colour
televisions and/or computers from monochromatic books and/or magazines.
28. If the outer light is Hell (noumenal
selflessness), then the inner light is Heaven (noumenal selfishness). And if the outer darkness is worldly hell
(phenomenal selflessness), then the inner darkness is worldly heaven
(phenomenal selfishness). No less than
the outer darkness stems, as a fall, from the outer light, so the inner
darkness stands as a precondition of the inner light. Without the Father, there can be no
Mother. Conversely, without Christ (the
Son) there can be no Holy Spirit. For
the 'Kingdom of Heaven' lies within, in inner light, and until one has grasped
this fact intellectually, one cannot realize it spiritually. In literary terms, metaphysical philosophy
may point towards the 'Kingdom of Heaven', but only poetry - and poetry which
is so non-intellectual as to be purely spiritual - can illustrate it through
impressive abstraction. Ironically it is
not the philosopher, least of all the intellectual or academic philosopher, who
leads to Truth, but the poet, for whom Truth is pure jazz, not rock or even
jazz-rock. In transportational terms it
is a scooter, not a streamlined land rover.
In smoking terms it is a pipe, not a cigar. In terms of communications technology it is a
computer, not a radio-cassette player.
29. Democracy, being essentially a matter of the
inner darkness, is superior to bureaucracy and autocracy but inferior to
theocracy. Yet if democracy does not
contain its own inner light (in the form of Fascism or, better still, Social
Transcendentalism), it certainly allows for an outer darkness relative to
itself, which is Liberalism, and for an outer light relative to itself, which
is Socialism. Hence while the
Conservative Party in Britain is most representative of the inner darkness, the
Liberal Party (more specifically Liberal Democratic Party) is closer to
representing the outer darkness (bureaucracy), and the Labour Party to
representing the outer light (autocracy).
Only the Conservatives are truly or genuinely a democratic party, and
because Britain is a mature democracy and not a bureaucratic or an autocratic
democracy, it is the Conservative Party which tends, or has tended, to dominate
British politics, having what one might describe as a philosophic as opposed to
ether a fictional (Liberal) or a dramatic (Labour) bias. If the Labour Party is the nearest thing,
within the atomic relativity of British democracy, to the autocratic superstar
and the Liberals are the nearest thing to the bureaucratic star, then the
Tories stand closest of all to the democratic cross, the cross of
individualistic freedom as against the star/superstar of collectivistic
slavery. However, such individualistic
freedom is necessarily materialist, aligned, as it is and must be, with the
inner darkness of phenomenal selfishness.
Only Social Transcendentalism can lead to the inner light of noumenal
selfishness, and thus to an individualistic freedom which, in its idealism, is
above and beyond the cross - namely, the individualistic freedom of the supercross,
which is the 'Kingdom of Heaven'. But
without the inner darkness, there could be no inner light. Idealism can only thrive on the basis of a
materialistic precondition, remodelling materialism according to its
transcendental ends. Naturalism and
realism, the superstar and the star, will alike be consigned, in judgemental
damnation, to the rubbish heap of history, from which they will never arise
again.
30. Rulers and leaders are no less antithetical,
as soul and spirit, than workers and players, those wilful and intellectual
parallels that correspond to the outer darkness and to the inner darkness in
between the alpha and omega noumenal extremes of autocratic outer light and
theocratic inner light, viz. rulers and leaders, aristocrats and meritocrats,
monarchs and priests. By contrast,
workers and players, corresponding to plutocrats and to technocrats within
their respective bureaucratic and democratic frameworks, are less creatures of
Hell or Heaven than of the world and purgatory, and while the world is closer,
as a fall, to Hell, purgatory is closer, as a rise, to Heaven. Hence rulers and workers hang together on
the autocratic/bureaucratic axis of the Father and the Blessed Virgin, no less
than players and leaders do such on the succeeding democratic/theocratic axis
of Christ and the Holy Spirit, since the former categories are of the superstar
and the star, whereas the latter categories are of the cross and the
supercross. Workers tend to respect rulers,
as the Mother respects the Father, while players have more respect for leaders,
as Christ respected the Holy Ghost, i.e. the 'Kingdom of Heaven' within. Workers are no less the enemy of leaders than
rulers the enemy of players, the reason being that whereas leaders will strive
to prevent workers from working, rulers strive to prevent players from playing,
the former trying to create more players and the latter more workers. The more of a leader a man is the less he can
abide rulers, since ruling and leading are mutually exclusive spheres of
endeavour, as exclusive as Hell and Heaven, and if the 'Kingdom of Heaven' is
to come properly to pass there can be no rulers left in place to tyrannize over
workers. Similarly, the more of a player
a man becomes the less he can abide workers, since playing and working are also
mutually exclusive spheres of endeavour, as exclusive as the world and
purgatory, and if the 'Kingdom of Heaven' is to materialize, there can be no
workers left in work but only players whom the leaders will lead towards the definitive
salvation of their spiritual self-realization.
31. Law is no less superior to science than
religion to art, the reason being that, like religion, law relates to the inner
experience as opposed to an outer investigation/comprehension of such an experience. Thus law is akin to the Father in its
autocratic essence, whereas science is akin to a Satanic fall from the Father
which, being outside, has a particle rather than a wavicle constitution, the
very same constitution, albeit from a contrary atomic point-of-view, viz.
electrons, that art has in relation to the inner experience of religion,
centred in the Holy Ghost. Consequently
while law is alpha and autocratic, religion is omega and theocratic. Law corresponds to the outer light, religion
to the inner light. The one is
centrifugal, the other centripetal. Now,
obviously, the more inner light there is in the individual or society, the less
place can there be for outer light. The
inner excludes the outer, and therefore a truly theocratic society, granting
maximum inner light to each of the individuals who comprise it, would be beyond
the law, beyond in the sense of being more evolved than is commensurate
(through inner and outer darkness) with an acceptance of and respect for law. Such an omega-oriented society could not have
judges, since they pertain to the alpha fundamentalism of the outer light
(their long wigs symbolic of outer light), and, besides, there could be no
judiciary after the Last Judgement which, appertaining to the Second Coming,
will, in judging judges from the standpoint of the inner light, find them
beneath the theocratic pale. After the
Last Judgement, there can be no judging and therefore no judges! The law will cease to have any relevance to
the religious integrity of the 'Kingdom of Heaven', which will be purely
virtuous. Science, too, will be damned
to hellish irrelevance, whereas art will become the close servant of the
religious priorities, rescued from the darkness in which it had languished
during the age of bureaucratic/democratic phenomenality, confined to a living
death. Such a rescue will of course
pertain to the Resurrection, the resurrection of religion from the phenomenal
darkness of Christianity, no less than the resurrection, and consequent
restoration to eternal life in the inner light, of art. Saved from the world, art and religion will
flourish as never before. But science
and law will perish as they fully deserve, in view of the tyranny which they
have exercised over the darkness, both outer and inner (though especially
outer), since the beginning of time.
32. If there is a court which, in alpha terms,
would be less a thing of the outer light than of the inner light, the
fundamentalist inner light, it could only be a religious court, such as exists
in Islamic and fundamentalist societies.
Secular courts, by contrast, are less of the Creator (or Jehovah, Allah,
etc.) than of the Devil, and in relation to religious courts they should be
ascribed a particle rather than a wavicle status ... such as accords with the
outer collectivism of the secular (diabolic) in relation to the inner
individualism of the religious (divine).
Thus whereas religious judges presiding over religious courts will be
akin to autocratic gods, secular judges presiding over secular courts are akin
to autocratic devils, devils who may condemn to hell (prison or death) those
over whom they have been empowered to judge.
33. If wavicles are individualistic and
particles collectivistic, then wavicles are strong or beautiful or good or true
(depending on the ideological context), and particles weak or ugly or evil or
illusory (depending, once again, on the context). Hence if law is strong, then science is
weak. If aesthetics is beautiful, then
economics is ugly. If ethics is good,
then politics is evil. If religion is
true, then art is false. For what
pertains, as wavicles, to the strong or beautiful or good or true is
individualistic, whereas what pertains, as particles, to the weak or ugly or
evil or false is collectivistic, the former as superior to the latter as divine
virtue to diabolic vice, and thus, albeit in a generalized sense, religious to
secular. Yet, in reality, the law is no
more religious than science is artistic.
Religion is solely a matter of the inner light and therefore pertains to
the true, or truth, as opposed to strength.
The law, by contrast, is fundamentalist, since appertaining to the outer
light (even the 'inner light' of religious law is essentially outer when viewed
from a truly religious, or transcendental, standpoint). Therefore the law is the antithesis of
religion, as fundamentalism is the antithesis of transcendentalism, or science
the antithesis of art. Strength (or
power) and truth (or awareness) are as mutually exclusive as alpha and omega,
beginning and end, and therefore it is inconceivable that law can ever be truly
religious. On the contrary, it is what
is antithetical to religion and, in its fundamentalist absolutism, the greatest
obstacle and threat to it. Religion (as
I believe I have already made clear) cannot thrive where there is law. Only the autocratic Father at the expense of
the theocratic Holy Ghost. And where
there is law there is science, as a particle shadow to the wavicle outer light,
a Satan to the Father, and science necessarily excludes art and is its natural
enemy, weakness no less antithetical to illusion (falsity) than strength to
truth. Where aesthetics and economics
are concerned, on the other hand, we will be dealing with (wavicle) beauty and
(particle) ugliness, worldly virtue and vice, and we can generalize the former
in terms of Catholicism and the latter in terms of Liberalism, Catholicism no
less the most aesthetic form of 'religion' (the Blessed Virgin) ... than
Liberalism is the most economically-biased (laissez-faire capitalism), form of
'politics'. I use quotes for both
religion and politics in regard to the above wavicle and particle distinctions
advisably, since Catholicism is less religious than aesthetic, less an allegiance
to the inner light (of Transcendentalism) than to the outer darkness (of
selfless phenomenality, viz. will), for whom the Virgin Mary is accordingly the
aesthetic focus and wavicle ideal, whereas Liberalism is less political than
economic, less an allegiance to the inner darkness (of parliamentary democracy)
than to the outer darkness, for which laissez-faire (wilful) capitalism is the
economic focus and particle ideal - the one individualistic and the other
collectivistic, the former co-operative and the latter competitive. Where ethics and politics are concerned,
however, we will of course be dealing with (wavicle) goodness and (particle)
evil, purgatorial virtue and vice, and the former we can equate with
Protestantism and the latter with Toryism; Protestantism being no less the most
ethical form of 'religion' (Christ) than Toryism the most democratic form of
politics. Again my quotes are advisable,
since Protestantism is less religious than ethical, less an allegiance to the
inner light than to the inner darkness (of selfish phenomenality, viz.
intellect), for which Christ, or New Testament fundamentalism, will accordingly
be the ethical focus and wavicle ideal, whereas Conservatism is less economic
than parliamentary, less an allegiance to the outer darkness (Liberalism) than
to the inner darkness, for which the selfish phenomenality of intellect-driven
materialism will be the political focus and particle ideal, a necessarily evil
ideal which contrasts with the wavicle goodness of ethical Protestantism and
its love-centred idealism, a goodness no less disposed, in its wavicle
individualism, to the pursuit of the general good ... of intellectual humanism
... than parliamentary evil is disposed, in its particle collectivism, to the
pursuit of the particular evil ... of inhuman materialism, Antichrist against
Christ. Contrasted to which, however, we
shall find the (wavicle) truth of religion and the (particle) illusion of art,
omega virtue and vice, and whereas religion is only properly conceivable in terms
of Transcendentalism, which alone truly pertains to the inner light, art will
only be truly illusory when it, too, is transcendent and conceived in terms
which intimate, through abstract impression (the opposite of abstract
expression), of the Holy Spirit, serving as the handmaiden of true
religion. In fact, the word 'handmaiden'
is apposite here, since it seems to me that the particle aspect of life,
appertaining to collective appearances, is inherently feminine, and that women
usually have more respect for art than religion, given their bias for
appearances over essences, the collective (for example the species, the family)
over the individual. It is man, by
contrast, who is most religious or, at any rate, capable of being such, since
more attuned, in his individualistic essence, to the wavicle aspect of life,
which would seem to have a masculine bias.
Hence whereas religion is masculine or, more correctly, supermasculine
(transcendental) in its centripetal spirituality, art will be comparatively feminine, a 'handmaiden' which
paradoxically approaches the Truth not from the inside, as religious
experience, but from the outside, as artistic appearance, and which is
accordingly illusory, the abstract intimation of Holy Ghost not being
commensurate with the Holy Ghost as such but, at best, a symbol for something
which, as Truth, ultimately transcends art and, thus, illusion. Doubtless, what applies to religion and art
in terms of this masculine/feminine, wavicle/particle dichotomy applies no less
to law and science, or aesthetics and economics, or ethics and politics, so
that we may ascribe to law, aesthetics, and ethics a masculine bias, but to
science, economics, and politics a feminine one, in line with the
individual/collective, virtuous/vicious, divine/diabolic distinction between
wavicles and particles, the former essential and concerned with the general
(whether strength, beauty, good, or [in the case of religion] truth), and the
latter apparent and concerned with the particular (whether weakness, ugliness,
evil, or [in the case of art] illusion), individualism no less generalistic
than collectivism is particularistic, wavicles a generalized individualism
where particles are a collectivized particularism, each particle separate and
distinct from the whole, able to assert itself, if necessary, against the
whole, or collective, in the interests of its own particular bent. Thus whereas religion, for example, appeals
to the individual through the general truth, art appeals to the collective
through the particular illusion.
Religion, like a man, appeals primarily to the individual, while art,
like a woman, appeals primarily to the collectivity of individuals who make up
a particular society. Art deceives,
whereas religion enlightens. Art is, to
coin a phrase, the Devil's approach to religion, just as science is the Devil's
(particle-biased) approach to law, economics the Devil's approach to
aesthetics, and politics the Devil's approach to ethics. The Devil, whether weak, ugly, evil, or
false, always 'gets it wrong', but it is doubtful that those of us who identify
with God (whether in alpha, worldly, purgatorial, or omega terms) would 'get it
right' if there was no competition 'from below' (in the particle collectivity)
to enable us to co-operate more fully with those of our own kind who are
dedicated to the protection and advancement of one or another of the principal
virtues.
34. People who like other people better than
themselves or, rather, their selves ... are fools compared with those who like
their selves above others and who, while respecting the other's selves, prefer
to be in communion with their own selves.
That man is wise who likes his self above the other, but who puts the
other's self above him while rejecting the other.
35. Despite their overly reductive nature, it
can be morally expedient to cultivate a philosophical understanding of slang
words or sexual epithets like 'cunt' and 'prick', and to use them in regard to
moral evaluations of oneself and others.
'Cunts' are of the world and 'pricks' tower in lunar intellectuality
above it, but there are also more absolute 'cunts' and 'pricks', what I tend to
regard as 'supercunts' and 'superpricks', and while the former are of alpha
Hell, the latter are of omega Heaven. In
fact, one could say that while 'cunts' are realistic and 'pricks'
materialistic, 'supercunts' are naturalistic and 'superpricks' idealistic - a
distinction, in effect, between, say, novelists and philosophers in the one
case (that of 'cunts' and 'pricks'), but dramatists and poets in the other case
(that of 'supercunts' and 'superpricks').
Now the irony of it all is that one remains classifiable in terms of one
or other of these categories whether one relates to the immoral or moral pole
or, indeed, to the amoral middle ground of any given elemental spectrum, that
is to say, irrespective of whether one is proton orientated and emotional,
neutron orientated and intellectual, or electron orientated and spiritual. A poet is still a 'superprick' at the, as it
were, alpha pole of his spectrum, no less than a dramatist is still a
'supercunt' at the omega pole of his spectrum,
the one comparatively dramatic and the other comparatively poetic. For a poet is a creature of the inner light,
and whether this inner light be bogus, and fundamentalist, or genuine, and
transcendentalist, it will accord with the sort of gender-oriented slang
definition we have been discussing in relation to idealism, just as the
contrary definition used in connection with dramatists, and by implication
drama, has applicability to the outer light, and thus to naturalism. All we can do, in regard to the
appropriateness of such definitions right across their particular spectrum, is
to distinguish sharply between, say, immoral 'superpricks' (or rhyming poets)
and moral 'superpricks' (or abstract poets), not forgetting the amoral type of
'superpricks' (or free-verse poets) in between, the ones whose bent is more
intellectual than either soulful (and emotional) or spiritual (and aware). And the same of course applies to
'supercunts', whether their form of drama be tragic, comic, or poetic, and to
'cunts' and 'pricks' as well, taking the latter to embrace novelists and
philosophers of one persuasion or another, whether immoral, amoral, or moral,
which is to say of the father, the son, or the holy ghost relative to their own
particular sphere of creativity, novels being of the terrestrial world no less
than philosophy is of the lunar purgatory that rises, intellectually, above the
bodily will and its concern, in outer darkness, with women and, by implication,
sex. For the effective Mother/Son
distinction between the world and purgatory, or fiction and philosophy, is of
course one between the outer darkness (of phenomenal selflessness) and the
inner darkness (of phenomenal selfishness), which corresponds to 'cunts' and
'pricks' in a wilful/intellectual dichotomy that is sandwiched in-between the
alpha/omega dichotomy, or antithesis, of soul and spirit, as germane to the
outer light of the Father (in noumenal selflessness) and the inner light of the
Holy Spirit (in noumenal selfishness), dramatic 'supercunts' and poetic
'superpricks'. Hence while the novelist
strives to entertain (like a woman) and the philosopher to instruct, the
dramatist strives to inform and the poet to enlighten. For entertainment is no less antithetical to
instruction ... than information to enlightenment, and whereas entertainment
pertains to worldly will and instruction (education) to purgatorial intellect,
information pertains to diabolic soul and enlightenment to divine spirit. We are entertained by 'cunts' but instructed
by 'pricks', whether negatively or positively or, indeed, in some neutral way
in between. Similarly we are informed by
'supercunts' but enlightened by 'superpricks', whether negatively and
immorally, positively and morally, or neutrally and amorally. Entertainment is of the outer darkness,
education of the inner darkness, the former literary and the latter
philosophical. Information is of the
outer light, enlightenment (as the name suggests) of the inner light, the
former dramatic and the latter poetic.
It is, I have to say, towards the inner light that evolutionary progress
tends, the final resting-place of evolution being in divine enlightenment, and
hence, so far as literature is concerned, in the poet, though, needless to say,
only the most moral and insightful kind of poet, the one whose inner light
shines the clearest in impressive transcendence of the intellect, the
consummate 'superprick' of divine revelation.
36. The theocratic autocracy of Eastern Fundamentalism
(Islam, Judaism, etc.) ... as opposed to the autocratic theocracy of Eastern
Orthodoxy, the bureaucratic theocracy of Roman Catholicism, the democratic
theocracy of Protestantism, and - hopefully in the future - the theocratic
theocracy of Social Transcendentalism, the true and genuine theocracy of the
inner light which, in contrast to the 'inner light' of Eastern Fundamentalism,
is essential and not apparent, a quality of wavicle electron-electron
attractions rather than, as with Islam, of wavicle proton-proton reactions (as
germane to the central star of the Galaxy).
Hence Jehovah and/or Allah on the one hand, and (successively) the
Father, the Mother, the Son, and, finally, the Holy Spirit on the other - a
devolutionary/evolutionary dichotomy between East and West, Fundamentalism and
Transcendentalism, Heathenism and Christianity.
37. Thus from the apparent inner light of
Eastern Fundamentalism to the essential inner light of Social (Western)
Transcendentalism via the outer light of Eastern Orthodoxy, the outer darkness
of Roman Catholicism, and the inner darkness of Protestantism, as from Allah to
the Holy Spirit (of the de Chardinesque 'Omega Point') via the Father, the
Mother, and the Son.
38. In the 'democratic trinity' of video
cassettes, LPs, and audio cassettes, we have a sort of father, mother, and son
of outer light, outer darkness, and inner darkness (inner light is necessarily
absent from democracy), which contrasts with the outer darkness, inner
darkness, and inner light of singles, tape recorders, and compact discs,
corresponding to mother, son, and holy spirit of the 'bureaucratic trinity'
(which necessarily excludes the outer light).
Hence whereas one type of disc, viz. LP, is flanked, in the 'democratic
trinity', by two types of tape, viz. video and audio, one type of tape, viz.
tape recorder, is flanked, in the 'bureaucratic trinity' underneath, by two
types of disc, viz. singles and compacts - one hard and two soft in the former
context, two hard and one soft in the latter, with broadly masculine and
feminine implications respectively. Thus
not only is the feminine antithetical to the masculine in terms of a disc/tape
dichotomy, with discs and tapes always in polar positions, but the small disc
is antithetical to the small tape, whether single to video or compact to audio,
while the large tape (of the tape recorder) is antithetical to the large disc
(of the LP), where the polarity will be between inner darkness and outer
darkness rather than, as with singles and videos, either between the outer
darkness and the outer light (the one necessarily excluding the other) or, as
with compacts and audios, between the inner light and the inner darkness (which
are likewise mutually exclusive). In terms
of a sexual analogue, the antithesis between the inner and outer darkness is
purely heterosexual, with female-dominated coitus in the one case (centrist
bureaucratic) and male-dominated coitus in the other case (centrist
democratic), whereas that between the outer darkness (of singles) and the outer
light (of videos) is lesbian in the former case (left bureaucratic) and oral
(cunnilingus) in the latter case (left democratic), in contrast to the
antithesis between the inner light (of compact discs) and the inner darkness
(of audios), which is of fellatio on the one hand (right bureaucratic) and
homosexuality on the other hand (right democratic), the one normally excluding
the other, since homosexuality is no less exclusive of females than lesbianism
of males, and both fellatio and cunnilingus usually reflect a heterosexual
rather than a homosexual bias. Thus
whereas democracy excludes the holy ghost, bureaucracy excludes the father, the
left-wing feminine bias being more for the outer darkness (of lesbianism) than
for the outer light (of film-induced masturbation), while the right-wing
masculine bias is more for the inner darkness (of homosexuality) than for the
inner light (of fellatio). Hence women
are more susceptible than men to the inner light where the
democratic/bureaucratic polarity is concerned, while men are therein more
susceptible than women to the outer light, the former capable (on the
bureaucratic right) of a theocratic bias, the latter susceptible (on the
democratic left) to an autocratic one, with due omega-oriented and alpha-stemming
distinctions between the two. Clearly,
no less than the outer light of autocracy precedes the outer light of
democracy, so the inner light of bureaucracy precedes the inner light of
theocracy, and it is doubtful that the latter could come effectively to pass if
it were not pursued on the basis of an appeal to 'Mother Church' and, by
implication, to right-thinking women.
Such an appeal may have to take a democratic form, but it would be
conducted from a supra-democratic point of view and with the express aim of
eclipsing the inner darkness of democracy by the inner light of theocracy.
39. We have now established that singles are
left-wing bureaucratic and compact discs right-wing bureaucratic, and therefore
neither autocratic (like television) nor theocratic (like computers), but
germane to the bureaucratic middle ground of feminine worldliness, which stands
to autocracy and theocracy as the Blessed Virgin to the Father and Holy Ghost,
and thus under the democratic middle ground of masculine otherworldliness, with
its Christic associations. This
democratic middle ground is soft where the bureaucracy is hard and hard where
it is soft. Cunnilingus is soft in
relation to lesbianism, video tapes soft in relation to singles. The democratic Left is soft, the bureaucratic
Left hard. Conversely, fellatio is hard
in relation to homosexuality, compact discs hard in relation to audio tapes. The bureaucratic Right is hard, the
democratic Right soft. But male-dominated
heterosexuality is hard in relation to female-dominated heterosexuality, LPs
hard in relation to the tapes of tape-recorders. The democratic Centre is hard, the
bureaucratic Centre soft. Hard and soft
form a polarity, whether reactive or attractive, exclusive or
complementary. The outer darkness is
hard, the inner darkness soft. The outer
light is soft, the inner light hard - at least in their democratic and
bureaucratic manifestations respectively.
For in their autocratic and theocratic manifestations, the outer light
is hard and the inner light soft, particles and wavicles of an
apparent/essential dichotomy, the former damned and the latter saved, a
Devil/God distinction between the autocratic Father (not to be confounded with
the 'theocratic' Jehovah or Allah ... of, for example, cinema films) and the
theocratic Holy Spirit. Hence whereas
the democratic outer light is morally superior to the autocratic outer light,
as video to television, or the 'father' (side) of the Son to the Father per se,
so the bureaucratic inner light is morally inferior to the theocratic inner
light, as compact discs to computer software, or the 'holy ghost' of the Mother
to the Holy Ghost per se. Yet no
less than the soft outer light of left-wing democracy stems from the hard outer
light of autocracy ... so the soft inner light of theocracy must stem from the
hard inner light of right-wing bureaucracy, compact floppy discs from compact
discs no less than videos from television films ... as the continuity of moral
progress is maintained.
40. In regard to British democracy, the Labour
Party, being left wing traditionally, corresponds to the soft outer light (of
Social Democracy), the Liberal Democrats, being centrist, correspond to the
hard outer darkness (of Liberalism), and the Tories, being right wing,
correspond to the soft inner darkness (of Conservatism). Put sexually, one could argue that
cunnilingus has a left-wing correspondence, male-dominated coitus a centrist
correspondence, and homosexuality a right-wing correspondence, though it is
doubtful that very many politicians adhere too strictly (if at all) to the sort
of sexual correlations which can logically be inferred to exist between a given
type of politics and its corresponding sexual orientation. But one would expect to find more homosexuals
in the Tory Party than in either of the other main parties, given the
correlation which does indeed exist between Conservatism and the inner darkness
on the one hand, and between the inner darkness and homosexuality on the other. In fact, so acute is the correlation between
democracy and the inner darkness ... that the Conservatives, whatever their
sexual persuasions may individually happen to be, have good reason to consider
themselves the most democratic, or parliamentary, of the parties and, in some
sense, the quintessence of British democracy.
The Labour Party, by contrast, is fundamentally a party of the outer
light relative to democracy (soft) and is therefore inherently autocratic,
while the Liberal Democrats are of the outer darkness relative to democracy
(hard) and are therefore inherently bureaucratic, the plurality of a mature
democracy deriving, in large part, from the transmutation of autocratic and
bureaucratic precedents in line with democratic progress and their
subordination to the parliamentary will, which in Britain, at any rate, is
overwhelmingly Tory. Thus while
democracy is preferable to autocracy or bureaucracy, since relative to the
inner darkness rather than to the outer light or the outer darkness, it cannot
ignore or completely transcend autocracy and bureaucracy, since both the outer
light and the outer darkness are ever factors to be reckoned with from the
viewpoint of the inner darkness, and so autocracy and bureaucracy, the Left and
the Centre, are made accessible to the democratic will, and those who prefer
the outer light or darkness to the inner darkness, soul or will to intellect,
can vote accordingly. Not to mention, in
this age of bureaucratic ascendancy, for the outer darkness, relative to bureaucracy
(hard), of Socialism, or for the inner darkness, relative to bureaucracy
(soft), of Ecology, or for the inner light, relative to bureaucracy (hard), of
Feminism, the type of light that would seem to be a precondition of a soft
inner light and thus, by implication, the ascendancy of superhuman theocracy
under the messianic aegis of the Second Coming, the personification on earth of
the Holy Ghost and effective embodiment, in consequence, of a supermasculine
will, such that alone accords with the
most noumenal subjectivity.
41. One can and should distinguish, where
computers are concerned, between the 'father' of the Holy Ghost in war games,
the 'mother' of the Holy Ghost in computer porn, the 'son' of the Holy Ghost in
conceptual, or literary, computing, i.e. poetry and philosophy, and the 'holy
spirit' of the Holy Ghost, viz. the inner (perceptual) light of graphics,
whether in art or with regard to photography.
For there is a sense in which, within the overall inner-light context of
computing, games are relative to the outer light (of the soul), pornography is
relative to the outer darkness (of the flesh), conceptual literature is
relative to the inner darkness (of the intellect), and perceptual images are
relative to the inner light (of the spirit).
Hence the medium of the Holy Ghost contains subdivisions relative to the
father, the mother, the son, and the holy spirit within itself, and we can know
and judge people accordingly. Yet, that
said, the 'father' of the Holy Ghost, i.e. computer games, is still somehow
morally and ideologically preferable to, say, the 'holy ghost' of the Father,
i.e. to satellite television. For, of
course, television is of the Father no less than computers are of the Holy Ghost,
and while the outer light is most outer in conventional relayed television,
there is a sense in which we have an outer darkness relative to the Father in
pay and/or cable television, an inner darkness relative to the Father in
teletext television (a conceptual focus), and an inner light relative to the
Father in satellite television, which requires a centralized dish to pick up
the signals being relayed from outer space.
On the other hand, it is my view that films on laser disc pertain not to
the Father but to the Mother, i.e. to bureaucracy rather than to autocracy, and
are thus definable in terms of the inner light of the Mother, the 'holy ghost'
of the Mother, a light (necessarily hard in relation to disc) which forms a
contrast with the (soft) outer light of the Son, viz. videos in relation to
democracy, and stands to video as fellatio to cunnilingus in oral sex, both
kinds of sex necessarily having an optical bias which would seem to have its
filmic parallel in laser disc and video tape respectively.
42. If one were asked to define the four main
racial groupings on this planet, viz. blacks, whites, yellows, and coloureds,
in terms of a cultural relation, necessarily generalized, to either the outer
darkness of worldly will, the inner darkness of purgatorial intellect, the
outer light of diabolic soul, or the inner light of divine spirit, viz. earth,
water, fire, and air, my definition would be as follows: blacks in relation to
the outer darkness (earth) of worldly will; whites in relation to the inner
darkness (water) of purgatorial intellect; yellows in relation to the outer
light (fire) of diabolic soul; and coloureds (including Jews) in relation to
the inner light (air) of divine spirit.
Hence I would contend that while blacks and whites, corresponding to
will and intellect, formed a worldly/purgatorial antithesis between the earthy
outer darkness and the lunar inner darkness, yellows and coloureds,
corresponding, by contrast, to soul and spirit, formed a diabolic/divine
antithesis between the solar outer light and the stellar inner light. Thus whereas the black/white antithesis is
effectively between bureaucratic realism and democratic materialism, the
yellow/coloured antithesis is between autocratic naturalism and theocratic
idealism. Consequently it is my view
that, since history proceeds from the outer light to the inner light via the
outer and inner darkness of worldly phenomenality, coloureds are the race which
most approximate to a divine ideal and yellows the race most approximating, by
contrast, to a diabolic one, with blacks and whites coming in-between, almost
as though they were of the Virgin and Christ respectively, rather than of
either the Father (yellows) or the Holy Spirit (coloureds). In fact, if one were to define the races in hierarchical
order, one would have to put blacks and whites at the bottom and yellows and
coloureds at the top, bearing in mind that earth and water, corresponding to
the planetary and the lunar, are beneath fire and light, corresponding to the
solar and the stellar, in the cosmic hierarchy.
However that may be, it is my firm conviction that the solution, from a
divine standpoint, to the racial plurality of this planet, with its ethnic
liberalism, is the gradual evolution of human life towards a coloured mean in
which the inner light will take considerable precedence over everything
else. Whether this comes to pass by the
fusion of blacks and whites or by yellows mating with coloureds or, indeed, by
some more complex and variegated cross-fertilization, the ideal human type for
the future transcendental civilization will be coloured, and he will be the
theocratic superman (generically speaking) from whom a rich harvest of inner
light can be gleaned.
43. It seems to me that whereas Rugby League and
Rugby Union stand either side of Association Football like video and audio
tapes flanking LPs, American so-called football stands in a bureaucratic
relationship to British football (both soccer and rugby) that places it in an
analogous position to compact discs, given the bureaucratic nature of compact discs
vis-à-vis both tapes and LPs. Hence
while football is arguably democratic, whether left wing in the case of Rugby
League, centrist in the case of Association Football, or right wing in the case
of Rugby Union, American football (Gridiron) is bureaucratic in its outdoor
manifestation but, so I contend, theocratic in its indoor manifestation, where
it would be more feasible to draw a parallel with compact floppy discs ... in
relation to a more evolved context. American
football therefore transcends British football both bureaucratically (hard
inner light) and theocratically (soft inner light), whereas the latter,
divisible into soccer and rugby, remains democratic, if unconsciously so, and
thus split between its contending options - Rugby League in competition with
Rugby Union for the soft vote (between the outer light and the inner darkness
relative to democracy), Association Football stuck in-between the two in a
centrist position (of the outer darkness relative to democracy), which
effectively leaves it in competition with itself for the hard vote, an LP in
between opposing types of tapes (video and audio). Hence whereas a Labour parallel could be
construed for Rugby League and a Tory parallel for Rugby Union, Association
Football offers itself to a Liberal parallel in view of its hard essence (the
ball round and therefore particle suggesting) in relation to the outer darkness
of worldly will, the crossbar confirming this hardness in contrast to the open
posts of rugby, both league and union; the use of boots and head a further
indication of this particle hardness, in contrast to the hand bias of rugby for
a ball which, unlike its football counterpart, is elongated in deference to the
soft, wavicle-suggesting essence of rugby, a game more traditionally suited to
gentlemen - at any rate, where Rugby Union is concerned.
44. Evaluating people in terms of race (racism)
is fundamentally autocratic; evaluating them in terms of sex (sexism) is
bureaucratic; evaluating them in terms of class (classism) is democratic; and
evaluating them in terms of ideology (transcendentalism) is theocratic. Hence from alpha to omega, with worldly and
purgatorial modes of phenomenal evaluation (sex and class) coming in-between,
neither of which could have much applicability to either an autocratic or a
theocratic society, where race or ideology would be the principal modes of
human evaluation, race, however, being as irrelevant to a theocratic society as
ideology to an autocratic one.
45. If the blood is naturalistic because corresponding
to fire/heat, then the flesh is realistic because of its correspondence to
earth/darkness. And if the bones are
naturalistic because corresponding to water/coldness, then hair is idealistic
because of its correspondence to air/light.
Hence a sort of bodily parallel to our familiar autocratic -
bureaucratic - democratic - (and) theocratic options, with blood having an
autocratic correspondence, the flesh a bureaucratic correspondence, the bones a
democratic correspondence, and hair a theocratic correspondence. Furthermore, it will not have escaped one's
attention that where there is blood, there are veins; and that where there is
flesh, there are muscles; and that where there are bones, there is marrow; and
that where there is hair, there are follicles.
In fact, without veins there would be no blood, without muscles no
flesh, without marrow no bones, and without follicles no hair. The quantitative and the qualitative, the
particle and the wavicle, complement each other in the ongoing dichotomy of
organic evolution. Blood and hair are
the alpha and omega of the body, with flesh and bones coming in-between, like
the Virgin and the Son between the Father and the Holy Spirit, the flesh closer
to the blood, bones closer to hair (especially in the head, where most hair is
usually to be found). Now just as an
alpha-stemming autocratic person will be emotional and soulful, with a high
blood-pressure, so an omega-oriented theocratic person will be aware and spiritual,
with a lot of hair. In fact, the chances
are that the autocratic type of person will have very little hair, either
because he is balding, if not bald, or because he prefers to wear it short,
whereas the theocratic type of person will have hair in abundance, probably
long and in a ponytail. The chances are,
if white, that he will be pale where the autocratic type is florid; though the
skin is not always a good indication of a person's disposition, especially
where coloured people are concerned.
Suffice it to say that where theocracy has flourished, as in the Asian
Orient traditionally, long hair will be the norm, in contrast to those places,
including China, where autocracy tends to be the rule and where short hair, if
not baldness, is accordingly more prevalent, in deference, so I would argue, to
the fiery blood and its soulful bias.
Hence a long-haired god and a short-haired devil, quite apart and
distinct from how hair is worn (usually medium-length) within bureaucratic and
democratic societies. In fact, where
'bureaucratic hair' is usually parted, in deference to atomic relativity,
'democratic hair', as we may call that which pertains to the lunar right, is
usually unparted, as though indicative of a neutron absolutism germane to a
Puritan/ Conservative tradition. Hence
from realism to materialism, which would indicate that, whereas in the former
case (that of parted medium-length hair) the hair is subordinate to the muscles
and/or flesh, in the latter case (that of unparted medium-length hair) the hair
is subordinate to the marrow and/or bones.
For in neither case is the person primarily identifiable in terms of
their hair or blood, since either bureaucratic or democratic rather than, as
with blood/veins and follicle/hair people, autocratic or theocratic, Extreme
Left or Extreme Right.
46. It could be argued that whereas blood is the
proton-wavicle precondition of proton-particle veins, muscles are the
atomic-particle precondition of atomic-wavicle flesh. Similarly, whereas marrow is the
neutron-wavicle precondition of neutron-particle bones, follicle cells are the
electron-particle precondition of electron-wavicle hair, with its electrostatic
properties. Hence from a theocratic
autocracy to an autocratic/democratic autocracy in the case of blood/veins;
from a bureaucratic autocracy to a theocratic bureaucracy in the case of
muscles/ flesh; from a theocratic democracy to an autocratic/democratic
democracy in the case of marrow/bones; and from a bureaucratic democracy to a
democratic theocracy in the case of follicles/hair.
47. The theocratic autocracy of Marxism; the
autocratic autocracy of Leninism (Bolshevism); the democratic autocracy of
Khruschevism (Communism); the bureaucratic autocracy of Gorbachevism (Perestroika/Glasnost);
but the autocratic bureaucracy of Yeltsinism, and hence the end of Communism
and the beginning of Socialism conceived in regard to bureaucracy. For it is bureaucracy, it seems to me, that
is truly of the People and therefore germane to a People's democracy. Now after or together with autocratic
bureaucracy there is only the democratic bureaucracy of Ecology and the
bureaucratic bureaucracy of Feminism, in contrast to the properly democratic
alternatives in a bourgeois, or parliamentary, democracy above, which is less a
thing of the world than, in a manner of speaking, the moon, less worldly than
purgatorial, and therefore related not to bodily will but to cerebral
intellect. Hence bourgeois democracy is
not only parliamentary rather than 'republican'; it is lunar rather than
planetary, closely aligned with a Protestant as opposed to a Catholic
tradition, and consequently intellectual as opposed to wilful. It ranges from the autocratic democracy of
the Democratic-Socialist Left to the democratic democracy of the Conservative
Right via the bureaucratic democracy of the Liberal Centre, that is to say from
state ownership and control to free enterprise and private ownership via a
public/private compromise between state and citizen, government (whether
central or local) and personal freedom.
Yet the democratic democracy of the Conservative Party is not the means
to the 'Kingdom of Heaven' ... of spiritual freedom, but a lunar dead-end,
complete unto itself. The Social
Transcendentalist Centre can only be achieved from the bureaucratic worldliness
of a so-called People's democracy, since it requires the precondition of a hard
inner light before its own soft inner light, relative to the Holy Spirit, can
be developed to any appreciable extent, and such a hard inner light pertains to
the bureaucratic Right, not to the democratic Right above, which, by contrast,
is shut into its own inner darkness in the lunar intellectuality of a
purgatorial materialism. Thus whether
bureaucratic pluralism devolves from democracy or, more likely, autocracy, it
is from there that, firstly, the New Earth of a Social Transcendentalism and,
ultimately, the New Heaven of a Super-transcendentalism ... will be evolved, as
the Second Coming appeals to what is best in the People, namely their
predilection for the hard inner light, in order to bring forth from their
democracy the Social Transcendentalism that will duly lead to the soft inner
light of the blessed spirit. Hence not
only must there be a People's democracy, or bureaucratic pluralism, but the democracy
of the People must have achieved a right-wing bias such that indicates a
preference for the hard inner light over both the soft outer darkness of
autocratic bureaucracy and the hard inner darkness of democratic bureaucracy -
in other words, a bureaucratic bureaucracy from which to evolve the soft inner
light of the Holy Ghost. What a
contrast, then, is that hard inner light of the bureaucratic bureaucracy to the
soft inner darkness of the democratic democracy above! For while the latter is an end-in-itself, the
former is a means to a new end, the soft-inner light of the Centre, and hence
the overcoming of all democracy in the name of the ultimate theocracy. For such are the terms of salvation.
48. A Catholic republic, like Eire, could not
but effectively be a People's democracy, i.e. a bureaucratic plurality of
worldly will aligned with and to some extent stemming from a religious
tradition (Roman Catholicism) rooted in the Blessed Virgin. On the other hand, a parliamentary democracy,
like Britain, could not but be a bourgeois democracy, i.e. a democratic
plurality of purgatorial intellect aligned with and to some extent stemming
from a religious tradition (Protestantism) rooted in Christ. The former is capable of expansion, via the
Second Coming, towards the Holy Spirit.
The latter is fixed in a purgatorial mould which will have to be
eclipsed by worldly devolution before any possibility of substantial progress
towards the Holy Spirit can be inferred.
For, unlike the earth, the moon does not open towards the Infinite, but
remains closed-in upon itself in its own lunar (intellectual) darkness.
49. If video tapes, LPs, and audio tapes
correspond to the democratic, and singles, tape-recorder tapes, and compact
discs to the bureaucratic, then it seems to me that one can infer a literary/philosophical
distinction between records and tapes, since the philosophical is more germane
to democracy than to bureaucracy on account of its intellectual essence, and
tapes (in the forms of video and audio) predominate over records in the
democratic context, in contrast to the predominance of records (in the forms of
singles and compact discs) over tapes in the bureaucratic context beneath, the
context, so I shall argue, more germane to literature (fiction), with its
wilful associations, than to philosophy.
Hence while some literature, corresponding to LPs, is democratic, and
some philosophy, corresponding to tape-recorder tapes, bureaucratic, most
philosophy is democratic and most literature bureaucratic. The question then arises in relation,
firstly, to philosophy: which philosophy is democratic and which
bureaucratic? And I believe the question
can be answered with regard to a democratic distinction, on the one hand,
between (left-wing) academic philosophy, corresponding to the outer light of
video tapes, and (right-wing) metaphysical philosophy, corresponding to the
inner darkness of audio tapes, with a further distinction, on the other hand,
between each of these and the bureaucratic essence of applied, or practical,
philosophy, corresponding to the inner darkness of tape-recorder tapes - the
former options intellectual and the latter wilful. Which brings us to the same question in
relation to literature - namely which literature is democratic and which bureaucratic? And that, too, can be answered by reference
to a distinction between philosophic literature, corresponding to the outer
darkness of LPs, on the one hand, and (left-wing) dramatic, or adventure,
literature, corresponding to the outer darkness of singles, and (right-wing)
poetic literature, corresponding to the inner light of compact discs, on the
other hand, a hand rather more bureaucratic than democratic on account of the
wilful essence of literature in relation, primarily, to the outer darkness and,
most especially, the soft outer darkness of the feminine world. Thus while philosophy is predominantly a
democratic art form, it is bureaucratic in its applied mould. Conversely, while literature is predominantly
a bureaucratic art form, it is democratic in its philosophical mould. The exception does not prove the rule so much
as negate it. Philosophic literature, à la
Aldous Huxley, is no less the democratic exception than practical philosophy, à
la John Cowper Powys, the bureaucratic exception. Yet while philosophic literature may arguably
be morally superior to applied philosophy and even to dramatic literature, of
which adventure stories should be regarded as the most representative category,
it can only be morally inferior to poetic literature, since it is this which is
contiguous with poetry and thus with that which transcends both literature and
philosophy as it expands towards spiritual infinity. Metaphysical philosophy, or antiphilosophy,
may be 'the best of a bad job', on account of its preoccupation with
intellectual or spiritual matters, but it does not and cannot lead anywhere,
least of all to poetry, the greatest of the literary arts, which requires not a
philosophical but a fictional precondition, the precondition of poetic
literature in an aesthetic intimation of Truth, whose focus is the hard inner
light of, for example, psychedelic experience.
50. The theocratic autocracy of cinema film; the
autocratic autocracy of portable television; the democratic autocracy of
standard television; the bureaucratic autocracy of portable radio; the
autocratic bureaucracy of singles; the democratic bureaucracy of standard
radio; the bureaucratic bureaucracy of tape recorders and/or double-decker
tapes; the theocratic bureaucracy of compact-disc players; the bureaucratic
theocracy of portable compact-disc players; the democratic theocracy of
standard computers; the autocratic theocracy of portable computers; the
theocratic theocracy of computer head-sets (virtual reality). As against the autocratic democracy of video
recorders; the bureaucratic democracy of record-players and/or LPs; the
democratic democracy of radio-cassette players; the theocratic democracy of
portable cassette players. Hence a
devolution from alpha to the world, and an evolution from the world to omega,
with the lunar purgatory (of the democratic options) coming in-between as a
materialistic transcendentalism which exists in isolation from both alpha and
omega, while constituting a sort of negative pole to the world. Whereas the theocratic democracy of personal
cassette-players is an extreme right-wing dead-end, the theocratic bureaucracy
of compact-disc players is contiguous with the bureaucratic theocracy of
personal compact-disc players, which extend the hard inner light towards the
soft inner light (in the democratic theocracy) of standard computers, and hence a Social Transcendentalist
equivalence which can only be transcended through the autocratic theocracy and
theocratic theocracy of a Super-transcendentalist equivalence, as germane to
portable computers and computer head-sets.
51. Unlike the proton autocracy of television
and the electron theocracy of computers, the midi is a composite medium germane
to the atomic bureaucracy of a People's democracy (so-called), and stands to
television and computers as the Virgin to the Father and Holy Spirit, with the
neutron democracy of video-recorders, record-players, and audio-recorders
standing above it in the more sharply-differentiated context of a bourgeois, or
parliamentary, democracy, which has a proton (video-recorder), an atomic
(record-player), and a neutron (cassette-recorder) bias, respectively, to each
of its component parts, the totality of which resembles Christ, in that they
correspond to the 'Three in One' but do not have an electron-biased component,
such as would signify contiguity with the electron theocracy of computers. There is within this bourgeois democracy the
outer light of videos, the outer darkness of LPs, and the inner darkness of
audio tapes, relative to soul, will, and intellect, but not the inner light of
compact discs, relative to spirit, and consequently it pertains to the
purgatorial lunacy of an intellectual dead-end.
Only with the compact-disc aspect of the midi, germane to a theocratic
bureaucracy, is it possible to identify an inner light, and thus extrapolate
the possibility of evolutionary progress from bureaucracy to theocracy in due
spiritual course, the path to eternity stretching beyond the parameters of a
People's democracy towards those of a People's theocracy, such as accords with
a Social Transcendentalist allegiance in deference to the Holy Spirit alone.
52. Unlike a bourgeois or parliamentary
democracy, a People's democracy is made by the People, stems from the will of
the People, and signifies a bureaucratic mean germane, in large measure, to the
outer darkness. It contrasts absolutely
with bourgeois democracy, which is less worldly than purgatorial and therefore
germane, in large measure, to the inner darkness of the intellect. Furthermore, a People's democracy is less
sharply differentiated than a bourgeois democracy, since it is atomic rather
than elemental in the neutron and/or proton sense. But it has every right to pluralistic
divisions, even if they are less marked than those in the bourgeois framework
(and may even, especially in the context emerging from Communist autocracy, be
more factional than party political). In
the 1992 General Election in Britain, the Labour Party, the Liberal Democrats,
and the Conservatives remained the principal parties of what is still an
overwhelmingly bourgeois, or parliamentary, democracy, while the Revolutionary
Communists (analogous to Yeltsinite autocratic bureaucracy), the Greens, and
the Natural Law Party constituted the main 'democratic' alternative to this
status quo, the alternative of a People's democracy which received only a very
small number of votes relative to the total numbers cast. Does this mean to say that a People's
democracy is impossible or unlikely to emerge in Britain? Not necessarily, though the evidence of the
1992 General Election would suggest that each of the bureaucratic parties,
whether left, centrist, or right, has a very long way to go before it could
expect to garner enough votes to get elected.
But could and should a People's party get elected to a bourgeois
parliament? And I have to answer this
question negatively, by saying that the whole point of a People's democracy is
to avoid any association, no matter how well-intentioned, with
parliamentarianism, with its allegiance to the reigning monarch. For People's democracy can only be
republican, since it signifies a wilful or bodily independence of both soulful
(monarchic) and intellectual (parliamentary) control, and unless there is such
an independence there can be no progression towards the spirit and thus
salvation (not from soul or intellect as such, the monarch or the bourgeois
parliament, corresponding to the solar alpha and lunar purgatory respectively),
but from the world ... of the wilful bureaucracy for the stellar omega of the
spiritual theocracy. Thus unless Britain
becomes a republic - and it's hard to see how the bourgeois parliamentarians,
sworn to allegiance of the monarchy, could possibly declare for a republic -
there would seem to be very little prospect of a People's democracy, based on
socialistic principles, democratically coming to pass in Britain in the decades
ahead. The People, alas, will continue
to endure the parliamentary yoke of bourgeois democracy in which the Labour
Party (or some derivative thereof), the Liberal Democrats, and the
Conservatives will be the principal, if not sole, contenders for democratic
power. The inner darkness of a lunar
purgatory will prevail over the outer darkness of the world, and the world will continue to exist in an
inferior relationship not only to its intellectual master but to its soulful
sovereign, the monarch, whose outer light will continue to shine upon it and
blind it to higher possibilities - the possibilities, I need hardly add, of the
inner light and its heavenly peace.
53. In contrast to bourgeois democracy, Eastern
Europe provides us with ample testimony to the emergence of People's democracy
in the wake of Communist autocracy, since Communism was overthrown by popular
unrest and the mass-movement of the People in general. Hence a progression, since 1989, from the
so-called (in name only) People's democracies of the Soviet East to the genuine
People's democracies of the present, which are essentially bureaucratic and a
testimony, it seems to me, to the development of bureaucratic socialism out of
the ruins of autocratic socialism. Such
socialism, although necessarily market-orientated, should not be confounded
with or mistaken for capitalism, as understood in the bourgeois West. It is the People, not the bosses, who are in
charge where this socialism is concerned, and it is for them to take much of
the responsibility for managing and developing economic affairs that was
formerly entrusted to the State. Only
from such socialism can there be a progression towards transcendentalism, not
from capitalism, which, like democracy in the Western, or parliamentary, sense,
pertains to a materialistic dead-end germane to the purgatorial lunacy of the
inner darkness of an intellectual hegemony.
54. Better to be a 'nobody' and someone than a
'somebody' and no-one. Better the omega
than the alpha!
55. It seems to me that whereas, generally
speaking, hardbacks are materialistic, and hence of a purgatorial lunacy
commensurate with the inner darkness, softbacks are realistic, and hence of a
worldly mundaneness commensurate with the outer darkness. Thus a distinction, furthermore, between
intellect and will, democracy and bureaucracy, which has the ring of a
Protestant/Catholic, Parliamentary/Republican polarity. It would therefore be scant exaggeration to
say, in reverting to popular slang, that whereas hardbacks are for 'pricks',
softbacks are for 'cunts', allowing us to distinguish between 'hardback pricks'
and 'softback cunts', as between bourgeoisie and proletariat. Each of which would be flanked, in this
naturalistic (as opposed to artificial) context, by 'picturebook supercunts'
and 'magazine superpricks', as germane to autocratic and theocratic extremes
within the overall alpha-stemming, and hence fundamentally centrifugal, context
of bourgeois, or Western, civilization.
56. I like to generalize the naturalistic
context, for example, of books and magazines as 'bourgeois', and the artificial
context, for example, of television and computers as 'proletarian', but, in
point of fact, each context, as we have seen, is divisible in such fashion, so
that the hardback/paperback dichotomy is no less one between bourgeoisie and
proletariat than the, for example, record-player/midi dichotomy in the more
evolved, and hence artificial, context of contemporary culture, which is
electronically generated. Therefore if
we are to distinguish between bourgeois and proletarian options in the
'naturalistic' context, we shall have to do the same with regard to the 'artificial'
context, where, as just noted, we find a kind of democratic/bureaucratic
polarity, for example, between record-players, not to mention video-recorders
on the Left and cassette-recorders on the Right, and midi systems, the former
effectively bourgeois on account of their more sharply-differentiated
constitutions within the framework of a lunar intellectuality which ranges from
a soulful contiguity (with television) on the video Left to an intellectual
puritanism on the audio Right, and the latter effectively proletarian on
account of its more composite atomicity within the framework of a worldly
mundaneness which ranges from a wilful purism on the singles Left to a
spiritual contiguity (with compact floppies) on the CD Right, allowing for the
wilful liberalism of radio and the intellectual liberalism of audio in
between. Contrasted to which, however,
we shall find the autocratic medium of television on the one hand, and the
theocratic medium of computers on the other, the former analogous to picturebooks
and the latter to magazines, proton and electron extremes which flank the
neutron lunacy of the democratic brain and the atomic mundaneness of the
bureaucratic body, soul and spirit flanking intellect and will.
57. If audio tapes/recorders correspond to a
neutron mean, the former on the level of wavicles and the latter on that of
particles, then it seems not improbable that video tapes/recorders correspond
to a proton-biased neutron intellectuality, the former as wavicles and the
latter as particles, while records/record-players correspond to an
atomic-biased neutron intellectuality within similar wavicle/particle terms,
records/record-players more Centrist than Left or Right on account of their
correlation with the outer darkness in a relatively wilful context in between
the - relative to democracy - outer light of videos/video-recorders and the
inner darkness of audios/cassette-recorders, the former relative to soul and
the latter to intellect, Labour and Conservative parallels flanking a Liberal
middle ground. How unlike the composite atomicity
of the midi-system beneath, which, having a relationship to spirit through the
inner light of compact discs, is not closed to omega in an inner darkness
puritanism, but has a contiguity with it that leads one to infer a logical
progression to computers, and hence the soft, or essential, inner light of
spiritual transcendence! If audio
tapes/cassette-recorders are an intellectual dead-end (and never more so than
in the extreme right-wing context of personal cassette-players), then the
compact-disc aspect of the midi is a spiritual beginning that leads, via the
revolution of personal compact-disc players, to the higher spirituality of
computer discs/computers, and thus to the transcendence of bureaucracy in the
ultimate theocracy of the soft inner light, truly a salvation of the world by
Heaven.
58. From television Hell to computer Heaven via
the midi world - a devolution from autocracy to bureaucracy, and an evolution
from bureaucracy to theocracy which leaves the radio-cassette purgatory
isolated in the democratic intellectuality of its materialistic limbo, out on a
neutron limb which fights shy of both proton and electron extremes as it
continues to dominate the mundane atomicity of the midi world from its lunar
heights, scorning both solar and stellar alternatives but oblivious to the slow
currents of evolution which work against it and must, one day, lead to its
total eclipse ... as the world is saved from purgatory, and hence democracy, by
the computer Heaven of an ascendant theocracy.
59. Fusion stands to jazz as rap to soul, punk
to rock, and funk to pop - that is to say as a particle (secular) fall from a
wavicle (religious) norm, which smacks of musical and ideological
decadence. It is as though, in fusion
music, one were dealing not with the Holy Spirit (jazz) but with the
Antispirit, in rap not with the Father (soul) but with the Antifather, in punk
not with Christ (rock) but with the Antichrist, and in funk not with the
Blessed Virgin (pop) but with the Antivirgin.
Thus whereas jazz, soul, rock, and pop could be described as
correlating, in their various ways, with the divine, fusion, rap, punk, and
funk could similarly be described as correlating with the diabolic, since the
diabolic corresponds to the particle as opposed to wavicle aspect of the atom,
whether in regard to protons (soul and rap), neutrons (rock and punk), atoms
(pop and funk), or electrons (jazz and fusion), that is to say whether in
regard to elemental naturalism, materialism, realism, or idealism; fire, water,
earth, or air; which, instrumentally speaking, would amount to a distinction
between drums, keyboards, guitars, and wind.
60i. Music as the naturalistic art form
(fire/emotion); sculpture as the realistic art form (earth/will); literature as
the materialistic art form (water/intellect); art as the idealistic art form
(light/awareness). Hence music as the
art form of the Father; sculpture as the art form of the Blessed Virgin;
literature as the art form of the Son; art as the art form of the Holy
Spirit. Subdividing music into soul,
pop, rock, and jazz, we shall find that soul is a naturalistic type of music
(fire/emotion); pop a realistic type of music (earth/will); rock a
materialistic type of music (water/intellect); and jazz an idealistic type of
music (air/awareness). Hence one can
speak of the naturalistic naturalism of soul; the realistic naturalism of pop;
the materialistic naturalism of rock; and the idealistic naturalism of jazz.
(Opera, ballet, symphonies, and concertos would constitute a 'Christian' parallel
to the above-mentioned 'transcendental', or electronic, types of music.) Thus because music is the art form of the
Father, soul is the music which is most of the Father and could therefore be
described as of the Father per se; pop is the music of the Father which
could be described as the 'mother' of the Father; rock is the music of the
Father which could be described as the 'son' of the Father; jazz is the music
which is least of the Father and could therefore be described as the 'holy
spirit' of the Father. Hence a parallel
with television as the medium of the Father, television being subdivisible into
conventional broadcast television; cable TV; teletext TV; and satellite TV;
that is to say conventional broadcast television as of the Father per se;
cable TV as the 'mother' of the Father; teletext TV as the 'son' of the Father;
and satellite TV as the 'holy spirit' of the Father. Therefore a specific parallel, based on these
subdivisions, can be inferred to exist between soul and conventional television;
pop and cable TV; rock and teletext TV; and jazz and satellite TV. I would contend that, both television and
music being naturalistic phenomena, a correlation not only exists between music
and television but that, in the modern world, music is most at home on TV,
where it can be seen as well as heard, its emotional essence corresponding to
the outer light ... of the medium in question. (As smoking is a naturalistic
phenomenon in relation to, say, the realism of eating or the materialism of
drinking, there is a like-correlation between smoking and television and/or
music, and where the latter is concerned I would argue for a specific parallel
between roll-ups [the naturalistic mode of smoking] and soul, cigarettes [the
realistic mode of smoking] and pop, cigars [the materialistic mode of smoking]
and rock, and pipes [the idealistic mode of smoking] and jazz, thereby
contending that soul is equivalent to the roll-up mode of smoking, pop ... to
the cigarette mode of smoking, rock ... to the cigar mode of smoking, and jazz
... to the pipe mode of smoking. If
smoking is undesirable from a spiritual standpoint, bearing in mind its
autocratic essence, then so is music and television, since neither the one nor
the other can truly transcend the Father, the soulful alpha of the outer light,
and the Father is ever an antithesis to the Holy Spirit. Uncivilized in music, one cannot be
supercivilized in art.)
ii. Having
dealt with music, let us now proceed to sculpture, the realistic art form
(earth/will). Subdividing sculpture into
light sculptures, mobiles, kinetics, and holograms, we shall find that light
sculptures are a naturalistic type of sculpture (fire/emotion); mobiles a
realistic type of sculpture (earth/will); kinetics a materialistic type of
sculpture (water/intellect); and holograms an idealistic type of sculpture
(light/awareness). Hence one can speak
of the naturalistic realism of light sculptures; the realistic realism of
mobiles; the materialistic realism of kinetics; and the idealistic realism of
holograms. (Carvings, figure sculptures, busts, and relief sculptures would
constitute a 'Christian' parallel to the above-mentioned 'transcendental', or
synthetic, types of sculpture.) Thus
because sculpture is the art form of the Mother, light sculptures are the form
of sculpture which is least of the Mother and could therefore be described as
the 'father' of the Mother; mobiles are the form of sculpture which is most of
the Mother and could therefore be described as of the Mother per se;
kinetics are the form of sculpture which could be described as the 'son' of the
Mother; holograms are the form of sculpture which could be described as the
'holy spirit' of the Mother. Hence a
parallel with radio as the medium of the Mother, radio being subdivisible into
conventional broadcast radio; community radio; local radio; and walkie-talkie
radio; that is to say, conventional broadcast radio as the 'father' of the
Mother; community radio as of the Mother per se; local radio as the
'son' of the Mother; and walkie-talkie radio as the 'holy spirit' of the
Mother. Therefore a specific parallel,
based on these subdivisions, can be inferred to exist between light sculptures
and conventional radio; mobiles and community radio; kinetics and local radio;
and holograms and walkie-talkies. I
would contend that, both radio and sculpture being realistic phenomena, a
correlation not only exists between radio and sculpture, but that sculpture is
most at home, in the modern world, when discussed on radio, its wilful essence
corresponding to the outer darkness of the medium in question. (As eating is a realistic phenomenon in
relation to, say, the materialism of drinking or the idealism of sniffing,
there is a like-correlation between eating and radio and/or sculpture, and
where the latter is concerned I would argue for a specific parallel between
breakfast [the naturalistic time/mode of eating] and light sculptures, lunch
[the realistic time/mode of eating] and mobiles, tea [the materialistic
time/mode of eating] and kinetics, and supper [the idealistic time/mode of
eating] and holograms, thereby contending that light sculptures are equivalent
to breakfast, mobiles ... to lunch, kinetics ... to tea, and holograms ... to
supper. If excessive eating [gluttony]
is undesirable from a spiritual standpoint, bearing in mind its bureaucratic
essence, then so is sculpture and radio, since neither the one nor the other
can truly transcend the Mother, the wilful mundaneness of the outer darkness,
and the Mother is ever distinct from the Holy Spirit. Barbaric in sculpture, one cannot be
supercivilized in art.)
iii. We
have dealt, then, with sculpture. Let us
now proceed to literature, the materialistic art form (water/intellect). Subdividing literature into drama, fiction,
debate, and verse, we shall find that drama is a naturalistic kind of
literature (fire/emotion); fiction a realistic kind of literature (earth/will);
debate a materialistic kind of literature (water/intellect); and verse an
idealistic kind of literature (air/awareness). Hence one can speak of the naturalistic
materialism of drama; the realistic materialism of fiction; the materialistic
materialism of debate; and the idealistic materialism of verse. (Theatre, novels, philosophy, and poetry
would constitute 'Christian' parallels to the above-mentioned 'transcendental',
or synthetic, types of literature more usually presented in conjunction with
electronic media.) Thus because
literature is the art form of the Son, drama is the literature of the 'father'
of the Son; fiction is the literature of the 'mother' of the Son; debate is the
literature which is most of the Son and could therefore be described as of the
Son per se; verse is the literature which is least of the Son and
could therefore be described as the 'holy spirit' of the Son. Hence a parallel with cassettes as the medium
of the Son, cassettes being subdivisible into video cassettes; audiovisual
cassettes; audio cassettes; and microcassettes; that is to say video cassettes
as the 'father' of the Son; audiovisual cassettes as the 'mother' of the Son;
audio cassettes as of the Son per se; and microcassettes as the 'holy
spirit' of the Son. Therefore a specific
parallel, based on these subdivisions, can be inferred to exist between drama
and video cassettes; fiction and audiovisual cassettes; debate and audio
cassettes; and verse and microcassettes.
I would contend that, both cassettes and literature being materialistic
phenomena, a correlation not only exists between cassettes and literature, but
that literature is most at home, in the modern world, on cassette, its
intellectual essence corresponding to the inner darkness of the medium in
question. (As drinking is a materialistic phenomenon in relation to, say, the
idealism of sniffing or the naturalism of smoking, there is a like-correlation
between drinking and cassettes and/or literature, and where the latter is
concerned I would argue for a specific parallel between glasses [the
naturalistic mode of drinking] and drama; bottles [the realistic mode of
drinking] and fiction; cans [the materialistic mode of drinking] and debate;
and beakers [the idealistic mode of drinking] and verse, thereby contending
that drama is equivalent to glasses, fiction ... to bottles, debate ... to
cans, and verse ... to beakers. If
excessive drinking is undesirable from a spiritual standpoint, bearing in mind
its democratic essence, then so are literature and cassettes, since neither the
one nor the other can truly transcend the Son, and the Son is ever distinct
from the Holy Spirit. Civilized in
literature, one cannot be supercivilized in art.)
iv. We
have now dealt with literature. Let us
finally deal with art, the idealistic art form (light/awareness). Subdividing art into light art, pop art, photography, and computer
graphics, we shall find that light art is the naturalistic type of art
(fire/emotion); pop art the realistic type of art (earth/will); photography the
materialistic type of art water/intellect); and graphics the idealistic type of
art (light/awareness). Hence we can speak
of the naturalistic idealism of light art; the realistic idealism of pop art;
the materialistic idealism of photography; and the idealistic idealism of
graphics. (Stained glass, pottery, painting, and drawing would constitute
'Christian' parallels to the above-mentioned 'transcendental', or synthetic,
types of art.) Thus because art is the
art form of the Holy Spirit, light art is the art which is least of the Holy
Spirit and could therefore be described as the 'father' of the Holy Spirit; pop
art is the art of the 'mother' of the Holy Spirit; photography is the art of
the 'son' of the Holy Spirit; and graphics is the art which is most of the Holy
Spirit and could therefore be described as of the Holy Spirit per se. Hence a parallel with computers as the medium
of the Holy Spirit, computers being subdivisible into games computers; personal
computers; word processors; and microcomputers; that is to say games computers
as the 'father' of the Holy Spirit; personal computers as the 'mother' of the
Holy Spirit'; word processors as the 'son' of the Holy Spirit; and
microcomputers as of the Holy Spirit per se. Therefore a specific parallel, based on these
subdivisions, can be inferred to exist between light art and games computers;
pop art and personal computers; photography and word processors; and graphics
and microcomputers. I would contend
that, both computers and art being idealistic phenomena, a correlation not only
exists between computers and art but that, in the modern world, art is most at
home on computer, its spiritual essence corresponding to the inner light of the
medium in question. (As sniffing is an
idealistic phenomenon in relation to, say, the naturalism of smoking or the
realism of eating, there is a like-correlation between sniffing and computers
and/or art, and where the latter is concerned I would argue for a specific
parallel between smoke-basing [the naturalistic mode of sniffing/snorting] and
light art; uncut-basing [the realistic mode of sniffing/snorting] and pop art;
water-basing [the materialistic mode of sniffing/snorting] and photography; and
free-basing [the idealistic mode of sniffing/snorting] and graphics, contending
that light art is equivalent to smoke-basing, pop art ... to uncut-basing,
photography ... to water-basing, and graphics ... to free-basing. If sniffing is desirable from a spiritual
standpoint, bearing in mind its theocratic essence, then so are computers and
art, since both the one and the other pertain to the spiritual omega of the
inner light, and the inner light and the Holy Spirit are forever One. Supercivilized in art, one has achieved
cultural salvation.)
61. To distinguish between the 'uncivilized',
the 'civilized', and the 'supercivilized' in relation to the Trinity (with the 'barbaric'
relating to the Blessed Virgin underneath), but between the 'insane', the
'sane', and the 'supersane' in relation to the Antitrinity (with the 'mad'
relating to the Antivirgin beneath).
Hence a distinction, effectively, between wavicles and particles, the
religious and the secular, gods and devils.
For it seems to me that whereas the Creator is uncivilized, Satan is
insane; that whereas the Mother is barbaric, the Antimother is mad; that
whereas the Son is civilized, the Antichrist is sane; and that whereas the Holy
Spirit is supercivilized, the Antispirit is supersane.
62. Music as the uncivilized art form; sculpture
as the barbarous art form; literature as the civilized art form; art as the
supercivilized art form. Conversely,
antimusic as the insane art form; antisculpture as the mad art form;
antiliterature as the sane art form; anti-art as the supersane art form. Hence, to take a single example, in this case
music, uncivilized soul, barbarous pop, civilized rock, supercivilized
jazz. And, in the case of antimusic,
insane rap, mad funk, sane punk, supersane fusion.
63. Whereas fine art relates to the wavicle, or
noumenal, quality of any given element, crude art relates to its particle, or
phenomenal, quantity. Hence whereas fine
art is heat, darkness, coldness, or light, crude art is fire, earth, water, or
air. This is effectively a
religious/secular distinction, and one might speak of the heat (soulful) essence of fine music, but the
fiery (emotional) essence of crude music (not to be confused with antimusic);
of the dark (wilful) essence of fine sculpture, but the earthy (opaque) essence
of crude sculpture; of the cold (intellectual) essence of fine literature, but
the watery (insipid) essence of crude literature; of the light (spiritual)
essence of fine art, but the airy (mystical) essence of crude art. Fine art and crude art differ from anti-art
(both fine and crude) as the positive from the negative, i.e. pride from
humiliation on the noumenal plane, and strength from weakness on the phenomenal
plane.
64i. Joy stands to inner light as truth to inner
air. For joy is inner light no less than
truth is inner air. In fact, joy is the
inner light of airy truth.
ii. Pride
stands to inner heat as strength to inner fire.
For pride is inner heat no less than strength is inner fire. In fact, pride is the inner heat of fiery
strength.
iii. Love
stands to inner coldness as goodness to inner water. For love is inner coldness no less than
goodness is inner water. In fact, love
is the inner coldness of watery goodness.
iv. Pleasure
stands to inner darkness as beauty to inner earth. For pleasure is inner darkness no less than
beauty is inner earth. In fact, pleasure
is the inner darkness of earthy beauty.
65i. Conversely, sadness stands to outer light as
illusion to outer air. For sadness is
outer light no less than illusion is outer air.
In fact, sadness is the outer light of airy illusion.
ii. Humiliation
stands to outer heat as weakness to outer fire.
For humiliation is outer heat no less than weakness is outer fire. In fact, humiliation is the outer heat of
fiery weakness.
iii. Hate
stands to outer coldness as evil to outer water. For hate is outer coldness no less than evil
is outer water. In fact, hate is the
outer coldness of watery evil.
iv. Pain
stands to outer darkness as ugliness to outer earth. For pain is outer darkness no less than
ugliness is outer earth. In fact, pain
is the outer darkness of earthy ugliness.
66i. As light proceeds from outer to inner, alpha
to omega, it changes from sadness and illusion to joy and truth.
ii. As
heat proceeds from outer to inner, alpha to omega, it changes from humiliation
and weakness to pride and strength.
iii. As coldness
proceeds from outer to inner, alpha to omega, it changes from hate and evil to
love and goodness.
iv. As
darkness proceeds from outer to inner, alpha to omega, it changes from pain and
ugliness to pleasure and beauty.
67. The 'outer' devolves from a negative alpha,
and the 'inner' evolves towards a positive omega. There is alpha and omega of both the world
and purgatory no less than of both Hell and Heaven, albeit on relative rather
than absolute terms. Both fine
(noumenal) and crude (phenomenal) art deal with the inner, or positive. Both fine and crude anti-art deal with the
outer, or negative. Hence whereas art is
evolutionary, anti-art is devolutionary.
Art aims to depict the omega, anti-art to reflect the alpha. The art form most germane to any given
elemental spectrum will best depict or reflect the alpha or omega of that
spectrum.
68i. Light and air, the noumenal and phenomenal of
the idealistic spectrum, are scientific, or factual terms which acquire a
cultural standing when transmuted into sadness and illusion in regard to the
alpha ... and joy and truth in regard to the omega, thereby passing from the
realm of science to the realm of religion, where they exist in divine polarity.
ii. Likewise,
heat and fire, the noumenal and phenomenal of the naturalistic spectrum, are
scientific, or factual terms which acquire a cultural standing when transmuted
into humiliation and weakness in regard to the alpha ... and pride and strength
in regard to the omega, thereby passing from the realm of science to the realm
of religion, where they exist in diabolic polarity.
iii. Similarly,
coldness and water, the noumenal and phenomenal of the materialistic spectrum,
are scientific, or factual terms which acquire a cultural standing when
transmuted into hate and evil in regard to the alpha ... and love and goodness
in regard to the omega, thereby passing from the realm of science to the realm
of religion, where they exist in purgatorial polarity.
iv. Finally,
darkness and earth, the noumenal and phenomenal of the realistic spectrum, are
scientific, or factual terms which acquire a cultural standing when transmuted
into pain and ugliness in regard to the alpha ... and pleasure and beauty in
regard to the omega, thereby passing from the realm of science to the realm of
religion, where they exist in worldly polarity, noumenal to noumenal and
phenomenal to phenomenal in a fine/crude distinction which is devolutionary in
the case of anti-art and evolutionary in the case of art.
69. Yet the anti-art/art dichotomy is only one
way of regarding the matter - namely, from a cultural point-of-view. For where the scientific factuality is
concerned, we have a like-dichotomy between science and antiscience, i.e. the
devolutionary negativity and the evolutionary positivity, with a
like-fine/crude distinction between, for example, light and air in regard to
the idealistic spectrum, outer light and air relative to science, but inner
light and air relative to antiscience.
Hence whereas science and anti-art are philistine-hand-in-cultural-glove,
antiscience and art are likewise philistine-hand-in-cultural-glove, the secular
engaged in mortal combat with itself no less than the religious, if rather more
in terms of fact and fiction than of illusion and truth. Yet while science can only grow weaker under
the assaults of antiscience, art can only grow stronger as it pulls away from
anti-art and thus advances towards its omega goal. The ultimate victory for art is not the
defeat of science by antiscience, but the subordination of antiscience to
itself, as it strives to serve the religious ends of the cultural advance.
70. From the golden outer light of alpha
divinity to the silver inner light of omega divinity - a centrifugal to
centripetal spectrum of divine light.
Likewise, from the red outer flame of alpha diabolism to the blue inner
flame of omega diabolism - a centrifugal to centripetal spectrum of diabolic
flame.
71. No less than science is the means of
illustrating natural law, art is the means of illustrating supernatural
religion. For law and religion are no
less antithetical than science and art or, for that matter, nature and
culture. In fact, science mediates
between nature and natural law no less than art mediates between culture and
supernatural religion. For nature is the
embodiment of natural law, whereas culture is the essence of supernatural
religion. Science may illustrate natural
law, but it does not stem from it.
Similarly, art may illustrate supernatural religion but it does not lead
to it. Without natural laws to
illustrate, science is as meaningless as art would be when bereft of
supernatural religion.
72. Communism is pseudo-atomic ... to the extent
that it approaches People's so-called democracy on a dictatorial (proton)
basis. Only Socialism, or People's
democracy, can be genuinely atomic, since it reflects a bureaucratic will, as
germane to the bodily masses. Such a
democracy, in reality a People's bureaucracy, stands to Communism as the world
to Hell, or the Blessed Virgin to the Father, and is thus completely distinct
from the bourgeois democracy of a neutron parliament, which stands above it,
albeit in terms of a lunar blind alley, as Christ to the Virgin, or purgatory
to the world. But People's democracy has
this advantage over parliamentary democracy: its atomicity embraces an
electron-particle right wing which, corresponding to the hard inner light, is
contiguous with the electron-wavicle essence of Social Transcendentalism, and
hence with the soft inner light of a
theocratic salvation. Devolving from
Communism (Socialist Fundamentalism) to Socialism, 'the living' evolve from
Socialism to Cent(e)rism (Social Transcendentalism), while 'the dead' remain
out on a Capitalist limb(o) from which there is no escape. For the distinction between 'the living' and
'the dead' in this respect is indeed equivalent to a devolution from solar
flame to planetary fire and/or an evolution from planetary fire to stellar
light on the one hand, and a stasis in lunar darkness on the other hand, 'the
living' divisible between naturalism, realism, and idealism, while 'the dead'
remain imprisoned within materialism, the purgatorial materialism of a neutron
limbo which fights shy of the diabolic naturalism of the proton Hell, the
planetary realism of the atomic world, and the divine idealism of the electron
Heaven in its concern with capitalist self-preservation, the embalmed
preservation of the living dead.
73. An unlikely though plausible parallel to be
found between Bunyan (The Pilgrim's Progress) and Spengler (The
Decline of the West) in regard to (a) Vanity Fair/Historyless Chaos; (b) the
Slough of Despond/Culture; (c) the Delectable Mountains/ Civilization; and (d)
the Celestial City/Second Religiousness - a sort of dual parallel, after all, to
the (naturalistic) Father, the (realistic) Mother, the (materialistic) Son, and
the (idealistic) Holy Spirit, viz. fire, earth, water, and air.
74i. The Father stands to
Hell as fire to heat; the Mother stands to the world as earth to darkness; the
Son stands to purgatory as water to coldness; and the Holy Spirit stands to
Heaven as air to light. Hence a
phenomenal quantity to a noumenal quality, concrete particles to abstract
wavicles.
ii. Thus the Father stands to Hell as strength to pride; the Mother
stands to the world as beauty to pleasure; the Son stands to purgatory as
goodness to love; and the Holy Spirit stands to Heaven as truth to joy.
iii. But the Antifather (Satan) stands to Antihell
as weakness to humiliation; the Antimother stands to the antiworld as ugliness
to pain; the Antison (Antichrist) stands to antipurgatory as evil to hate; and
the Antispirit stands to Antiheaven as illusion to woe.
iv. The 'antigods' and 'antirealms' are as alpha to the omega positions
of the gods and realms. Negative and
positive, minus and plus, centrifugal and centripetal, immoral and moral.
75i. Soul (pride) and
antisoul (humiliation); spirit (joy) and antispirit (woe); intellect (love) and
anti-intellect (hate); will (pleasure) and antiwill (pain).
ii. But naturalism (strength) and antinaturalism (weakness); idealism
(truth) and anti-idealism (illusion); materialism (goodness) and
antimaterialism (evil); realism (beauty) and antirealism (ugliness).
iii. Hence naturalism stands to soul as strength to
pride, whereas antinaturalism stands to antisoul as weakness to humiliation;
idealism stands to spirit as truth to joy, whereas anti-idealism stands to
antispirit as illusion to woe; materialism stands to intellect as goodness to
love, whereas antimaterialism stands to anti-intellect as evil to hate; realism
stands to will as beauty to pleasure, whereas antirealism stands to antiwill as
ugliness to pain.
iv. Thus a distinction between phenomenal quantities (particles) and
noumenal qualities (wavicles), with alpha and omega oppositions between the
'anti' and 'pro' manifestations thereof.
76. Formerly I would have
thought along the following diagrammatic lines:-
COMMUNISM CAPITALISM--------------------CENTRISM
(Extreme Left) (Right) (Extreme Right)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(Left)
Now I think
as follows:-
COMMUNISM CAPITALISM CENTRISM
(Extreme Left) (Right) (Extreme Right)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(Left)
a diagram which
would suggest that Capitalism does not lead to Centrism but remains isolated in
its lunar limbo, while Socialism leads to Centrism ... as a matter of
progressive course. Clearly, to the
extent that one uses Left/Right distinctions, it is apparent that 'Left' is
bureaucratic, and hence worldly, whereas 'Right' is democratic, and hence
purgatorial. Similarly, it is just as
apparent that 'Extreme Left' is autocratic, and hence diabolic, whereas
'Extreme Right' is theocratic, and hence divine. Regarding the elements in such terms would
suggest that whereas fire was Extreme Left and earth Left, water was Right and
air Extreme Right, or that whereas naturalism was Extreme Left and realism
Left, materialism was Right and idealism Extreme Right. An idealist is therefore, ipso facto,
an extreme right-wing type of person, in complete contrast to a naturalist, who
is extreme left wing. Likewise, a
realist is inherently a left-wing type of person, in contrast to a materialist,
who is right wing. The Father is Extreme
Left (superstar), but the Mother is Left (star). The Son is Right (cross), but the Holy Spirit
is Extreme Right (supercross). Therefore
Hell is Extreme Left, in complete contrast to Heaven as Extreme Right. The world is Left in contrast to purgatory as
Right. Thus whereas the solar is Extreme
Left and the planetary (planar) Left, the lunar is Right and the stellar
Extreme Right. Heat is Extreme Left, but
darkness Left. Coldness is Right, but
light Extreme Right. For God, who is
Extreme Right, the Devil is Extreme Left.
For the Antidevil (Christ), who is Right, the Antigod (Mother) is
Left. Indeed, Christ is equivalent to
the Antidevil in contrast to the Father, while the Mother is equivalent to the
Antigod in contrast to the Holy Spirit.
Christ is coldness vis-à-vis heat.
The Mother is darkness vis-à-vis light.
That is why, from a divine standpoint, the world must be overcome; for
the world is commensurate with the Mother (nature), and hence the darkness, and
the darkness must be eliminated before the light can prevail. For the Divine not to see itself in terms of
Extreme Right would be a moral failing of the most paradoxical and illogical
kind! Everything must end on the Extreme
Right, for that is salvation.
77i. The use of terms like air/light to describe
the Divine is an extreme left-wing tendency; the use of terms like idealism/wit
to describe the Divine is a left-wing tendency; the use of words like truth/joy
to describe the Divine is a right-wing tendency; and the use of words like the
Holy Ghost/Heaven to describe the Divine is an extreme right-wing
tendency. Thus from the alpha of
air/light usage to the omega of Holy Spirit/Heaven usage via the mundane and
lunar usages of idealism/wit and truth/joy respectively.
ii. Similarly,
the use of terms like fire/heat to describe the Diabolic is an extreme
left-wing tendency; the use of terms like naturalism/soul to describe the
Diabolic is a left-wing tendency; the use of terms like strength/pride to
describe the Diabolic is a right-wing tendency; and the use of terms like
Father/Hell to describe the Diabolic is an extreme right-wing tendency. Thus
from the alpha of fire/heat usage to the omega of Father/Hell usage via the
mundane and lunar usages of naturalism/soul and strength/pride respectively.
iii. Likewise,
the use of terms like earth/darkness to describe the worldly is an extreme
left-wing tendency; the use of terms like realism/will to describe the worldly
is a left-wing tendency; the use of terms like beauty/pleasure to describe the
worldly is a right-wing tendency; and the use of terms like the Mother/the
World to describe the worldly is an extreme right-wing tendency. Thus from the alpha of earth/darkness usage
to the omega of mother/world usage via the mundane and lunar usages of
realism/will and beauty/pleasure respectively.
iv. Finally,
the use of terms like water/coldness to describe the purgatorial is an extreme
left-wing tendency; the use of terms like materialism/intellect to describe the
purgatorial is a left-wing tendency; the use of terms like goodness/love to
describe the purgatorial is a right-wing tendency; and the use of terms like
the Son/Purgatory to describe the purgatorial is an extreme right-wing
tendency. Thus from the alpha of
water/coldness usage to the omega of son/purgatory usage via the mundane and
lunar usages of materialism/intellect and goodness/love respectively.
78i. Being uncivilized/insane corresponds to the
Extreme Left; being barbarous/mad corresponds to the Left; being civilized/sane
corresponds to the Right; being supercivilized/supersane corresponds to the
Extreme Right.
ii. Hence
whereas the use of extreme left-wing terms like fire/heat, earth/darkness,
water/coldness, and air/light corresponds to the uncivilized/insane, the use of
left-wing terms like naturalism/soul, realism/will, materialism/ intellect, and
idealism/wit corresponds to the barbarous/ mad.
iii. Now
whereas the use of right-wing terms like strength/pride, beauty/pleasure,
goodness/love, and truth/ joy corresponds to the civilized/sane, the use of
extreme right-wing terms like the Father/Hell, the Mother/the World, the
Son/Purgatory, and the Holy Ghost/Heaven corresponds to the
supercivilized/supersane.
iv. Religion
gets the better of science no less than politics the better of economics. For whereas religion is
supercivilized/supersane, science is uncivilized/insane. And whereas politics is civilized/sane,
economics is barbarous/mad.
79. How one looks at life, that is to say,
whether from a predominantly alpha, mundane, lunar, or an omega viewpoint, will
determine one's choice of terminology.
Hence while the alpha-stemming and extreme left-wing type of person will
prefer words like fire, earth, water, and air, not to mention their noumenal
concomitants, the omega-oriented and extreme right-wing type of person will
prefer to use words like Father, Mother, Son, and Holy Ghost, together with their noumenal
concomitants. Similarly, while the
mundane and left-wing type of person will prefer words like naturalism,
realism, materialism and idealism, together with their noumenal concomitants,
the lunar and right-wing type of person will favour words like strength,
beauty, goodness, and truth, together with their noumenal
concomitants. For while the extreme
left-wing type of person (diabolic) is governed by soul, the extreme right-wing
type of person (divine) will be inspired by spirit. Hence a scientific/religious antithesis. Likewise, while the left-wing type of person
(mundane) is governed by bodily will, the right-wing type of person (lunar)
will be inspired by intellect. Hence an
economic/political antithesis. So a
fundamentalist/transcendentalist antithesis between the scientific and the
religious finds its phenomenal parallel in the mundane/lunar antithesis between
the economic and the political. Whereas
the fundamentalist person will reduce everything to science, the
transcendentalist person will strive to elevate everything to religion. And whereas the mundane person will reduce
everything to economics, the lunar person will strive to elevate everything to
politics. Thus whereas fundamentalist
persons will speak of the alpha, say, in terms of fire/heat, transcendentalist
persons will speak of it in terms of the Father/Hell. And whereas mundane persons will speak of the
alpha in terms of naturalism/soul, lunar persons will speak of it in terms of
strength/pride. Hence a struggle between
elemental supernature and transcendental culture on the one hand, with a
like-struggle between mundane nature and lunar civilization on the other hand -
supernature corresponding to science and culture to religion; nature
corresponding to economics and civilization to politics. What Spengler calls 'Historyless Chaos', I
would call Supernature. And what he
calls 'Culture', I would call Nature.
What Spengler calls 'Civilization', I would also call Civilization. But what he calls 'Second Religiousness', I
would call Culture. Hence from the
superstar of scientific Supernature to the star of economic Nature, and from
the cross of political Civilization to the supercross of religious
Culture. Yet, for me, the cross of
political Civilization is a lunar blind alley corresponding to the inner
conceptual. It does not lead to the
supercross of religious Culture, and thus to the inner perceptual. Culture stems not from Civilization but from
Nature, and thus it is from the star of economic Nature, or necessity, that the
supercross of religious Culture will stem, to blossom into the soft inner light
of the Holy Spirit.
80i. From a civilized standpoint Nature is
barbarous, while from a natural standpoint Civilization is ... unnatural. From a supernatural standpoint Nature is
mundane, while from a natural standpoint Supernature is fundamentalist. From a cultural standpoint Nature is sinful,
while from a natural standpoint Culture is transcendental. Nature is only natural from the standpoint of
Nature, not from the standpoints of Supernature (the Father), Civilization (the
Son), or Culture (the Holy Spirit).
ii. Likewise
Civilization is only civilized from the standpoint of Civilization. From the standpoints of Supernature, Nature,
and Culture it is anti-natural, unnatural, and artificial respectively.
iii. Similarly,
Supernature is only supernatural in relation to itself. For in relation to Nature, Civilization, and
Culture it is fundamentalist, uncivilized, and occult respectively.
iv. Finally,
Culture is only cultural in relation to itself.
In relation to Supernature, Nature, and Civilization it is mystical,
transcendental, and supercivilized respectively.
81i. Hence while Nature is barbarous from the
standpoint of Civilization, it is sinful from the standpoint of Culture. From the standpoint of Supernature, by
contrast, it is simply mundane.
ii. Hence
while Culture is mystical from the standpoint of Supernature, it is
supercivilized from the standpoint of Civilization. From the standpoint of Nature, by contrast,
it is simply transcendental.
iii. Hence
while Civilization is anti-natural from the standpoint of Supernature, it is unnatural
from the standpoint of Nature. From the
standpoint of Culture, by contrast, it is simply artificial.
iv. Hence
while Supernature is occult from the standpoint of Culture, it is
fundamentalist from the standpoint of Nature.
From the standpoint of Civilization, by contrast, it is simply
uncivilized.
82. Let us speak, from a cultural standpoint, of
the Father as autocratic, the Mother as bureaucratic, the Son as democratic,
and the Holy Spirit as alone theocratic.
Let us also admit to the fact that whilst autocracy is upper class and
bureaucracy lower class, democracy is middle class and theocracy
classless. Hence, whereas the Father is
upper class and the Mother lower class, the Son is middle class and the Holy
Spirit classless. Thus whilst a class-bound
society is rooted in the autocratic, viz. the Father, a classless society will
be centred in the theocratic, viz. the Holy Spirit. Autocracy is class-bound, but theocracy
classless. Freedom from class is only
possible on the basis of theocratic allegiance, and such an allegiance is
necessarily to the Holy Spirit, not to the Father, the Mother, or to the
Son. Hence one cannot be free from class
unless one is bound to the Holy Spirit in theocratic allegiance. Those who are bound to the Father will simply
be upper class. Those who are bound to
the Mother will simply be lower class.
And those who are bound to the Son will simply be middle class. Broadly speaking, the majority of Catholics
are lower class, while the majority of Protestants are middle class. In fact, it could be argued that whereas
Catholicism is a lower-class religion, Protestantism, by contrast, is a
middle-class religion. Thus while
Catholicism is a Christianity of the People, Protestantism, its hereditary
opponent, is a Christianity of the bourgeoisie.
For proletarian Christianity is rooted in the Mother, whereas bourgeois
Christianity is centred in the Son - a distinction between the will and the
intellect, or the world and purgatory.
And yet while Catholicism is rooted in the Mother, and hence in
lower-class affiliation, it embraces an aspiration for the Holy Spirit which
lifts it towards the classless in hope of the Resurrection and consequent
salvation from the world, i.e. working-class affiliation and enslavement under
the twin yokes of autocratic and democratic exploitation, yokes originally
placed upon the lower class by both the upper and middle classes, though
particularly, in this day and age, the latter, who are the class, par
excellence, of Protestant Christianity, and hence capitalism.
83. For the working class to become classless,
all that is necessary is for them to have the opportunity of voting for
religious sovereignty through the Second Coming, and thereby enter the 'Kingdom
of Heaven' ... of the Social Transcendentalist Centre, wherein theocratic
allegiance will 'come clean' on the most unequivocally transcendental terms,
terms which signify complete identification with the Holy Spirit, and hence the
inner light. For whereas the working
class are affiliated to the outer darkness ... of phenomenal conceptions, the
classless are affiliated to the inner light of noumenal perceptions, which is
the condition of Heaven.
84. From the beauty of phenomenal outer
conceptions to the truth of noumenal inner perceptions, from the pleasure of
the outer darkness to the joy of the inner light; from the Blessed Virgin to
the Holy Spirit, from working-class bureaucracy to classless theocracy; from
sculpture to art, earth to air; from the midi to the computer, from will to spirit. But, conversely, from the goodness of
phenomenal inner conceptions to the strength of noumenal outer perceptions,
from the love of the inner darkness to the pride of the outer light; from the
Son to the Father, from middle-class democracy to upper-class autocracy; from
literature to music, water to fire; from the radio-cassette player to the
television, from intellect to soul.
Thus, in the one case, an evolutionary salvation, but, in the other
case, a devolutionary damnation. The
respective fates, one feels, of Catholics and Protestants in Ireland and
elsewhere. Nature on the way up,
civilization on the way down. Nature to
shine in the culture of spiritual salvation.
Civilization to burn in the supernature of soulful damnation. An omega Heaven and an alpha Hell following
the nuclear split between atoms and neutrons, as atoms climb towards electron
freedom while neutrons descend towards proton destruction, eternal life from
worldly life and eternal death from purgatorial death, a life in the spirit and
a death in the soul.
85. In relation to modern music, soul is upper
class, pop lower class, rock middle class, and jazz classless. Hence one could speak of the upper-class
nature of percussion-oriented music, the lower-class nature of guitar-oriented
music, the middle-class nature of keyboards-oriented music, and the classless
nature of wind-oriented music.
Drum-biased soul, guitar-biased pop, keyboards-biased rock, and
sax-biased jazz. More specifically, one
should distinguish between soulful rhythms and spiritual pitch at the
alpha/omega extremes of soul and jazz respectively, but between wilful
harmonies and intellectual melodies at the mundane/lunar extremes of pop and
rock respectively. For rhythm is alpha
no less than pitch is omega, the former being autocratic and the latter
theocratic, Hell and Heaven of a musical polarity which can be characterized in
terms of slowness and speed, the respective qualities of rhythm and pitch. Likewise, harmony is mundane (planar) no less
than melody is lunar, the former being bureaucratic and the latter democratic,
world and limbo of a musical polarity which can be characterized in terms of
softness and loudness, the respective qualities of harmony and melody. Hence whereas upper-class music is primarily slow,
classless music is primarily quick - the fundamental distinction, I shall
argue, between soul and jazz. Now
whereas working-class music is primarily soft, middle-class music is primarily
loud - the fundamental distinction, I shall argue, between pop and rock. Thus while the musical hell of upper-class
soul, rooted in rhythm, burns with a slow beat, the musical heaven of classless
jazz, centred in pitch, shines with a quick run. And while the musical mundaneness of
working-class pop, rooted in harmony, moves with a soft chord, the musical
lunacy of middle-class rock, centred in melody, grooves with a loud riff. Rock that is slow stands closer to soul, rock
that is soft stands closer to pop, rock that is fast stands closer to
jazz. But the principal quality of rock
is neither slowness and softness nor speed, but loudness, the loudness of a
lunar limbo especially germane to a capitalist materialism and therefore
congenial to Protestant civilization. If
fire is slow and light quick, then earth is quiet and water loud. Fire is the element of rhythm no less than
light is the element of pitch. Earth
(soil) is the element of harmony no less than water is the element of melody. Rhythm is the essence of soul no less than
pitch is the essence of jazz. Harmony is
the essence of pop no less than melody is the essence of rock. Soul is slow but jazz quick. Pop is soft but rock loud. Slowness is no less the musical enemy of jazz
than loudness is the musical enemy of pop.
Only softness leads to speed, as from the working-class bureaucracy of
pop to the classless theocracy of jazz, from guitar harmony to wind pitch. For softness is of the Blessed Virgin, no
less than speed is of the Holy Spirit, and from softness to speed we have a
Social Transcendentalist progression commensurate with the salvation of the
People from worldly pop to heavenly jazz.
If the People are to be saved to jazz, then the bourgeoisie can only be
damned to soul. For rock is doomed to
soulful damnation no less than pop is destined for spiritual salvation.
86i. Blues stands to jazz as the Antispirit to the
Holy Spirit, which is to say, as electron particles to wavicles, woe to joy.
ii. Rhythm
'n' blues stands to soul as the Antifather to the Father, which is to say, as
proton particles to wavicles, humiliation to pride.
iii. Punk
stands to rock as the Antichrist to Christ, which is to say, as neutron
particles to wavicles, evil to good.
iv. Funk
stands to pop as the Antimother to the Mother, which is to say, as atomic
particles to wavicles, ugliness to pleasure.
Hence a sort of negative/positive distinction between particles and
wavicles, which is approximately commensurate with a State/Church dichotomy.
87. In regard to religion, soul is the music of upper-class
Fundamentalism; pop the music of working-class Christianity (Catholicism); rock
the music of middle-class Christianity (Protestantism); and jazz the music of
classless Transcendentalism. In regard
to politics, rhythm 'n' blues is the music of upper-class Communism
(Bolshevism); funk the music of working-class Republicanism; punk the music of
middle-class Liberalism; and blues the music of classless Fascism. Hence a political/religious antithesis
between Communism and Fundamentalism; Republicanism and Catholicism; Liberalism
and Protestantism; and Fascism and Transcendentalism. From a Fundamentalist standpoint, Communism
is morally undesirable; from a Catholic standpoint, Republicanism is morally
undesirable; from a Protestant standpoint, Liberalism is morally undesirable;
and from a Transcendentalist standpoint, Fascism is morally undesirable. Hence Communism as a fall from Fundamentalism
(as Lenin from Marx), no less than rhythm 'n' blues from soul; Republicanism as
a fall from Catholicism, no less than funk from pop; Liberalism as a fall from
Protestantism, no less than punk from rock; and Fascism as a fall from
Transcendentalism (as Hitler from Nietzsche), no less than blues from
jazz. Social Transcendentalism could
musically be described as a combination of funk and jazz, i.e. a sort of
funk-jazz, with a compromise between guitars and wind. Economically speaking, Communism is state
socialist, Republicanism socialist, Liberalism capitalist, and Fascism state
capitalist. Economics stands to politics
as art to religion. For economics is the
mother of politics, no less than art the father of religion. Put conversely, one could say that politics
is the son of economics, no less than religion the daughter of art. Economics precedes politics, art precedes
religion. Without economics, no
politics. Without art, no religion.
SOUL ROCK JAZZ
(proton wavicles) (neutron wavicles) (electron wavicles)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
POP
(atomic wavicles)
R'N'B PUNK BLUES
(proton particles) (neutron particles) (electron particles)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
FUNK
(atomic particles)
88. The first of the above diagrams illustrates the
wavicle (w.) and therefore essentially religious nature of soul, pop, rock, and
jazz. The second of the above diagrams
illustrates the particle (p.) and therefore fundamentally secular nature of
rhythm 'n' blues, funk, punk, and blues.
The former kinds of music are all in omega positions on their respective
spectra, while the latter kinds of music are in alpha positions there. For the secular is alpha in relation to the
religious, the State standing to the Church as alpha to omega. Which is equivalent to saying particles to
wavicles, negativity to positivity, centrifugal to centripetal, and this
whether the State/Church dichotomy has reference to the divine spectrum (air),
the diabolic spectrum (fire), the purgatorial spectrum (water), or the worldly
spectrum (earth), viz. electrons, protons, neutrons, or atoms. Hence the Antispirit/Holy Spirit dichotomy
between blues and jazz which corresponds, on a State/Church basis, to Fascism
and Transcendentalism. Hence the
Antifather/Father dichotomy between rhythm 'n' blues and soul which likewise
corresponds, on a State/Church basis, to Communism and Fundamentalism. Hence the Antichrist/Christ dichotomy between
punk and rock which corresponds, on a State/Church basis, to Liberalism and
Protestantism. And hence the
Antimother/Mother dichotomy between funk and pop which likewise corresponds, on
a State/Church basis, to Republicanism and Catholicism.
89i. When the State is theocratic it corresponds
to an electron-particle equivalence, and is therefore of the Antispirit
(Fascism).
ii. When
the State is autocratic it corresponds to a proton-particle equivalence, and is
therefore of the Antifather (Communism).
iii. When
the State is democratic it corresponds to a neutron-particle equivalence, and is
therefore of the Antichrist (Liberalism).
iv. When
the State is bureaucratic it corresponds to an atomic-particle equivalence, and
is therefore of the Antimother (Republicanism).
Hence an elemental devolution, one might argue, from Fascism to Republicanism
via Communism and Liberalism (Parliamentarianism).
90i. Conversely, when the Church is bureaucratic
it corresponds to an atomic-wavicle equivalence, and is therefore of the Mother
(Catholicism).
ii. When
the Church is democratic it corresponds to a neutron-wavicle equivalence, and
is therefore of the Son (Protestantism).
iii. When
the Church is autocratic it corresponds to a proton-wavicle equivalence, and is
therefore of the Father (Fundamentalism).
iv. When
the Church is theocratic it corresponds to an electron-wavicle equivalence, and
is therefore of the Holy Spirit (Transcendentalism). Hence an elemental evolution, as it were,
from Catholicism to Transcendentalism via Protestantism and Fundamentalism.
91i. In a republic, which is a lower-class
manifestation of the State, the People are represented, whereas in a
parliamentary democracy, which is a middle-class manifestation of the State,
they are governed.
ii. Hence
wherever the People have triumphed (and 'the meek' accordingly inherited that part
of the earth upon which they live), representative democracy is the order of
the day, in contrast to the governmental democracy which is the hallmark of
Liberalism and of a people under the parliamentary, or bourgeois, thumb.
iii. In
a kingdom, which is an upper-class manifestation of the State, the People are
ruled, whereas in a centre, which is a classless manifestation of the State or,
rather, that which transcends the State (in and through the Centre, as
advocated by me), the People are led.
iv. Hence
wherever the upper-class are in power, authoritarian autocracy is the order of
the day, in contrast to the social theocracy which is the hallmark of the
classless Centre, the 'State of the Holy Spirit'. (In a sense, the Third Reich
could be described as a 'State of the Holy Spirit', insofar as we perceive a
connection between the State in question and the 'Third Person' of the
Trinity.)
92i. In a capitalist state, or parliamentary
democracy, the People are governed in the plutocratic interests of the
capitalist class.
ii. In
a socialist state, or republican democracy, the People are represented in the
bureaucratic interests of the People.
iii. In
a communist state, or authoritarian autocracy, the People are ruled in the
technocratic interests of the communist class.
iv. In
a fascist state, or totalitarian theocracy, the People are led in the
meritocratic interests of the People.
Hence no less than capitalism is the economic concomitance of Liberalism
and socialism the economic concomitance of Republicanism, communism is the
economic concomitance of Authoritarianism and fascism the economic concomitance
of Totalitarianism. For just as
Liberalism is capitalist and Republicanism socialist, so Authoritarianism is
state socialist (communist) and Totalitarianism state capitalist (fascist
and/or centrist).
93. A bourgeois republic stands to a People's
Republic as soft rock to pop, or classics in paperback to popular paperbacks,
which is to say, as a half-way house between lunar and worldly extremes, capitalism
and socialism. It tends to combine the
essence of the one with the appearance of the other, capitalism with
republicanism, and is thus more of a compromise between the bourgeoisie and the
proletariat than can be found in either parliamentary democracies or People's
Republics, the former of which are politically superior though economically
inferior to it, while the latter of which are economically superior though
politically inferior to it ... when considered in the light of the fact that
politics is essentially democratic (and hence parliamentary) whereas economics
is fundamentally bureaucratic (and hence republican).
94. From a Fundamentalist point of view the best
economic arrangement is communist, whereas from a Transcendentalist point of view
the best economic arrangement is centrist (centre trusteeship). Conversely, from a Protestant point of view
the best economic arrangement is capitalist, whereas from a Catholic point of
view the best economic arrangement is socialist. Thus whereas Fundamentalism requires an
authoritarian political precondition in order to establish a communist economic
base, Transcendentalism requires a totalitarian political precondition in order
to establish a centrist economic base.
And whereas Protestantism requires a liberal political precondition in
order to establish a capitalist economic base, Catholicism requires a
republican political precondition in order to establish a socialist economic
base. Yet if politics is relatively
lunar in relation to ideology and economics relatively worldly, then law,
whether scientific and natural or technological and civil, is absolutely solar
in relation to or, rather, contrast with the stellar essence of ideology, viz.
religion. In other words, science and
religion are no less antithetical than economics and politics, and whilst
ideology will strive to transcend the law when it is truly ideological, and
hence Transcendentalist, it will co-exist with and even subordinate itself to
the law when that is less than the case, i.e. when appertaining either to
relative ideology (Protestantism and Catholicism) or to diabolical ideology
(Fundamentalism). Thus while Catholic
ideology will identify with natural law and take its ethical bearings from
natural law, Protestant ideology will identify with civil law and take its
ethical bearings from civil law, using it in defence of its ideological
essence. On the other hand,
Fundamentalist ideology will identify itself with supernatural law to a degree
which completely subordinates ideology to law and thus makes for the
fundamentalism which is intrinsically lawful, and hence anti-religious. For true religion, or Transcendentalism,
rejects supernatural law in deference to its own inner essence, which is purely
ideological. Whereas Transcendentalism,
being truly ideological, rejects supernatural law, Fundamentalism identifies
with it to a point where ideology is all but eclipsed by such law, in deference
to what may be called supernatural determinism.
Yet what supernatural determinism is to the free spirituality (idealism)
of Transcendentalism, natural determinism is to the free intellectuality
(materialism) of Protestantism, since Protestantism rejects natural law in
favour of civil law, which is designed to protect its material interests. Hence whereas Catholicism upholds natural
determinism in deference to its worldly will, Protestantism rejects it in
preference to the artificial freedoms of its lunar intellectuality, which are
protected by civil law. Thus although
Protestantism does not transcend the law absolutely, it transcends both natural
and supernatural law, the cross transcending both the star and the superstar of
natural (atomic) and supernatural (proton) determinism. Only the supercross of Transcendentalism can
transcend the law absolutely; for even (the neutron determinism of) civil law
would be irrelevant to its ideological purism, the purism of the utmost
transcendental (electron) freedom in the true religion of spiritual
salvation. For spiritual salvation is
inseparable from freedom from law, whether that law be supernatural, natural,
or civil - solar, worldly, or lunar.
Heaven transcends the law in the spiritual freedom of its stellar
essence.
95. Science is the method of understanding
natural/supernatural law, technology the practical application/exemplification
of it. Conversely, culture is the method
of pursuing a religious end, art the theoretical illustration of it. Thus whereas science is theoretical and
technology practical, culture is practical and art theoretical. And this because natural/supernatural law,
the study of science, is practical, while religion, the goal of culture, is
theoretical. Hence technology mirrors
the practical nature of natural/supernatural law, no less than art mirrors the
theoretical nature of religion. An art
that was practical, and hence technological, would be no less bogus than a
technology that was theoretical, and hence aesthetic. 'Technological art' is no less a
contradiction in terms than 'aesthetic technology'. But where there is no religion, and thus no
culture, there will be no art ... in the genuine sense of that term but,
rather, technology posing as art!
96. The democratic are middle class, the
autocratic ... upper class. The
bureaucratic are lower class, the theocratic ... classless. The middle class are yobs, the upper class
... nobs. The lower class are slobs, the
classless ... snobs. Yobs are materialistic,
nobs naturalistic. Slobs are realistic,
snobs idealistic. Materialism is
political, naturalism lawful. Realism is
economic, idealism religious. Politics
is technocratic, law scientific.
Economics is aesthetic, religion cultural. Technology is practical, science
theoretical. Aesthetics is theoretical,
culture practical.
97. Stellar electrons, solar protons, lunar
neutrons, and planar (planetary) atoms - divine, diabolic, purgatorial, and
worldly elements in constant flux.
Spirit can only be stellar, soul solar, intellect lunar, and will
planar. Although, like soul and
intellect and will, spirit can be either negative or positive, particles or
wavicles, centrifugal or centripetal, scientific or religious, depending on
whether we are dealing with antispirit or holy spirit, woe and illusion
(scientific) at one end of the divine spectrum, or joy and truth (religious) at
the other end, the end towards which all spiritual evolution on earth would
seem to tend. Hence we can no more speak
of an evolutionary return to, say, antispirit (Jehovah) than of an evolutionary
return to antisoul (Satan). We devolve
from alpha but evolve towards omega, breaking contact with, or allegiance to,
the former the more evolutionary we become.
The world is the wedge between alpha and omega, and without a fall from
alpha into the world, there would be no possibility of evolutionary progress
towards omega in due course. Hence the
world is a blessing in disguise, the means to a truly divine (electron-wavicle)
end in joyful truth.
98. No less than the Holy Spirit is a joyful plus
in relation to, or rather contrast with, the woeful negativity of the
Antispirit, so the Father is a proud plus in relation to the humiliated
negativity of the Antifather. Likewise,
no less than the Son is a loving plus in relation to the hateful negativity of
the Antichrist, so the Mother is a pleasurable plus in relation to the painful
negativity of the Antimother.
99i. Joy follows from an electron-wavicle
precondition, woe from an electron-particle one.
ii. Pride
follows from a proton-wavicle precondition, humiliation from a proton-particle
one.
iii. Love
follows from a neutron-wavicle precondition, hate from a neutron-particle one.
iv. And
pleasure follows from an atomic-wavicle precondition, pain from an
atomic-particle one.
100i. Joy is the inner essence of truth, no less
than lightness the inner essence of air.
ii. Pride
is the inner essence of strength, no less than heaviness the inner essence of
fire.
iii. Love
is the inner essence of goodness, no less than coldness the inner essence of
water.
iv. Pleasure
is the inner essence of beauty, no less than darkness the inner essence of
earth.
101i. Conversely, woe is the outer essence of
illusion, no less than speed the outer essence of light.
ii. Humiliation
is the outer essence of weakness, no less than slowness the outer essence of
fire.
iii. Hatred
is the outer essence of evil, no less than loudness the outer essence of water.
iv. Pain
is the outer essence of ugliness, no less than softness the outer essence of
earth.
102. To say that the Father created the world is
as illogical as to say that the Son or the Mother did. Creation stems not from the Father, who is a
plus, but from the Antispirit (Jehovah), which is a minus, the
electron-particle minus of, in all probability, the central star of the Galaxy,
from which, we can only assume, the sun and other components of the Solar
System fell, in devolutionary stages from the solar to the lunar via the
planar, viz. in theological terms, from the Antifather to the Antison via the
Antimother, in proton-particle, atomic-particle, and neutron-particle
collectives of secular antagonisms. It
was from such a negative basis that the positivity of religious alternatives
eventually arose, a 'Blessed Trinity' and 'Blessed Mother' of wavicle
individualism which, corresponding to divine, diabolic, purgatorial, and
worldly options, would thenceforth be in positive competition with one another
for the hearts and minds of men. Hence,
whether one's preferred deity was spiritual, soulful, intellectual, or wilful,
it would correspond to an omega, or wavicle, position ... in contrast to the
alpha, or particle, positions of the antideities, with the negative
competitiveness of their secular collectives.
It was not that the alpha positions were diabolic and the omega
positions divine (although a superficial estimation of such a
scientific/religious dichotomy might suggest as much), but that the alpha could
be divine or diabolic, depending on whether we had the spiritual or the soulful
in mind, light or heat, electrons or protons, the Antispirit (Jehovah) or the
Antisoul (Satan). Yet what applies to
the alpha positions applies no less to the omega ones, where the Holy Spirit,
appertaining to the light spectrum, is divine, but the Father, appertaining to
the heat spectrum underneath, is diabolic or, if you prefer, superdiabolic,
considering that strength and pride are attributes of positive rather than
negative fire. Hence a
divine/superdivine dichotomy between Jehovah and the Holy Spirit, but a
diabolic/superdiabolic dichotomy between the Devil and the Father - the former
dichotomy appertaining to electrons, both particle and wavicle, the latter to
protons, both particle and wavicle. To
think of this dichotomy otherwise, in terms, say, of a diabolic/divine
antithesis between particles and wavicles, would be to succumb to the
illogicality of having to speak of, say, either a diabolic Heaven (Jehovah) or
a divine Hell (the Father). But how can
Heaven (light) be diabolic or Hell (heat) divine? Heaven can only be divine and Hell diabolic,
for the divine has to do with God and the diabolic with the Devil. There is no such thing as divine heat or
diabolic light. Light can only be
divine, but on either a negative (particle) or a positive (wavicle) basis,
depending on whether we are referring to speed or lightness, the Antispirit or
the Holy Spirit. Now what applies to
light applies no less to heat, that diabolic attribute, where we have a
negative (particle) and a positive (wavicle) dichotomy between slowness and
heaviness, the Antifather and the Father.
That is why, whenever I have used the T-like diagram in the past, I have
had no misgivings about regarding the Father in a diabolical light, as below:-
THE FATHER/THE SON/THE HOLY SPIRIT
(diabolic)(purgatorial)(divine)
|
|
|
|
|
|
THE MOTHER
(worldly)
since the divine
spectrum, as it were, is always occupied by the Holy Spirit, spirit according
with the divine no less than soul with the diabolic, while intellect accords
with the purgatorial, and will with the mundane - air, fire, water, and earth,
with electron, proton, neutron, and atomic implications respectively.
103. The doing of the Father, the sentience of the
Mother, the existence of the Son, and the being of the Holy Spirit. Proton doing, atomic sentience, neutron
existence, electron being; fire, earth, water, and air. Since the Father corresponds to the outer
light, one could speak of the noumenal doing (soul) of the outer light; since
the Mother corresponds to the outer darkness, one could speak of the phenomenal
doing (will) of the outer darkness; since the Son corresponds to the inner
darkness, one could speak of the phenomenal being (intellect) of the inner
darkness; and since the Holy Spirit corresponds to the inner light, one could
speak of the noumenal being (spirit) of the inner light. Phenomenal doing, which corresponds to the
world, can only be saved by noumenal being, not only from itself but, even more
importantly, from noumenal doing and phenomenal being. A working class that are under the control of
either or both the upper class and the middle class will not be in a position
to become classless. But a working class
which have achieved freedom from both the upper and the middle classes, and
therefore exist in a People's Republic, will be in a position to be saved from
itself, and thus achieve the noumenal being of classless redemption. A Catholic republic is effectively a People's
Republic because Catholicism is the mode of Christianity which most accords
with phenomenal doing, in contrast to the bias for phenomenal being which
accrues to Protestantism. In fact, a
Protestant republic (like America) is effectively a bourgeois republic, with a
more capitalist economic bias.
104. To distinguish (relatively speaking) between
upper-class, middle-class, working-class, and classless jazz on the following
basis: viz. that upper-class jazz will be vocals orientated, middle-class jazz
keyboards orientated, working-class jazz guitar orientated, and classless jazz
wind orientated. Since jazz is primarily
an idealistic and therefore
pitch-oriented kind of music, it follows that jazz will be most true to itself
in the classless context of a wind orientation, but least true to itself in the
upper-class context of a vocals orientation ... which, given the soulful nature
of the human voice, is closer to soul.
Of the two kinds of jazz in between these alpha/omega extremes,
guitar-oriented jazz is the closer to classless, or true, jazz, while
keyboards-oriented jazz, adrift in a middle-class limbo, can usually do no better
than approach pitch from a melodic, and therefore intellectual, point of
view. One might say that it remains
democratically aloof from the guitar harmonies of its working-class antithesis,
as capitalism from socialism, and that when it extends beyond a keyboards -
usually piano - bias to a compromise with wind, especially the trumpet, the
ensuing jazz is rather more nazi than parliamentary, as though symptomatic of
an extreme right-wing democratic equivalence, which is quite distinct from the
theocratic or, rather, Social Transcendentalist equivalence of guitar/sax jazz,
the jazz, more usually, of the will to classless truth.
105. When a middle-class person or, rather, person
in a middle-class context like parliament, or in a middle-class profession like
politics, expresses a classless self-image, it would seem that, wittingly or
unwittingly, he is identifying himself with an extreme right-wing democratic
position, analogous to Nazism, which is relatively classless in relation to
parliamentary democracy. Yet, in
relation to the classlessness of a theocratic position, it is decidedly bogus,
the bogus classlessness of an extreme lunar orientation that finds its musical
analogy, it seems to me, in keyboards/wind jazz. Thus the self-proclaimed 'classless'
parliamentarian is really a nazi, and his 'classlessness' appertains to the
bogus inner light, affiliated to the parliamentary inner darkness, of a lunar
materialism. It is not the inner light
of a computer (theocratic), nor even of a compact disc affiliated to midi
(bureaucratic), but the inner light of a compact disc affiliated to a
radio-cassette player, and it stands marooned in the lunar dead-end of a
purgatorial limbo.
106. The solar-planar-lunar vicious circle of
Western civilization may have eclipsed the stellar light of Eastern civilization,
but the vicious circle, in which lunar bourgeoisie and solar aristocracy
collude with one another at the People's expense, shall one day be broken by
the omega-oriented light of true religion, which will replace Western
civilization by a global civilization superior even to the Eastern civilization
of fundamentalist antiquity - namely, the Social Transcendentalist civilization
of supertheocratic futurity.
107. Since the Devil tends to be regarded, in the
West, as God, meaning the Father, it is not to be wondered at if God, meaning
the Holy Spirit, tends to be regarded as the Devil, and cynically disparaged in
consequence. The same sort of
class-bound mentality, appertaining to the (aforementioned) vicious circle (of
solar Father - planar Mother - lunar Son) which regards the classless as
'bums', regards God as the Devil, since whatever is perceived as being in
opposition to the Western status quo is subjectively dismissed as evil, a sort
of Antichristic threat to Christian liberalism which, despite the fact that it
ruthlessly oppresses the world, is alone regarded as good, a good, however,
which (no matter how narrowly true such a view may be) falls woefully short of the
Truth, and thus of the joyful liberation of mankind, meaning the People,
from the oppression in question. No, God
cannot expect justice from the Devil, but he can at least anticipate loyalty
from those who are capable of recognizing what God is and of identifying with
it, against those who are manifestly incapable of such an achievement because
they remain too enslaved to the false gods of the diabolic Father and the
purgatorial Christ, those solar and lunar falsehoods, to have any notion of
divine freedom.
108. If art is the illustration of religious
goals, and ethics the intellectual formulation of a spiritual end, then art
stands to ethics as the Blessed Virgin to the Son, viz. as inner will to inner
intellect, realism to materialism, sentience to existentialism. However, in contrast to what we may call the
vertical axis of art and ethics, is to be found the horizontal axis, stretching
from alpha to omega, of ritual and devotion, with ritual, embodying the
ceremonial illustration of religious facts, standing to devotion, the
self-realizing expression of spirituality, as the Father to the Holy Spirit,
viz. soul to spirit, naturalism to idealism, doing to being. Thus whereas art corresponds to atomic
wavicles and ethics to neutron wavicles in a worldly/purgatorial polarity,
ritual corresponds to proton wavicles and devotion to electron wavicles in a
diabolic/divine polarity. The more art,
the less ethics. The more ritual, the
less devotion. Conversely, the more ethics,
the less art. The more devotion, the
less ritual.
109i. If art corresponds to the Blessed Virgin
(Catholicism), then art is bureaucratic and fundamentally of inner earth, with
beauty and pleasure as its attributes.
ii. If
ethics corresponds to the Son (Protestantism), then ethics is democratic and essentially
of inner water, with goodness and love as its attributes.
iii. If
ritual corresponds to the Father (Fundamentalism), then ritual is autocratic
and fundamentally of inner fire, with strength and pride as its attributes.
iv. If
devotion corresponds to the Holy Spirit (Transcendentalism), then devotion is
theocratic and essentially of inner air, with truth and joy as its attributes.
110. To illustrate the above, one could use the
T-like diagram thus:-
RITUAL/ETHICS/DEVOTION
(The Father)(The Son)(The Holy Spirit)
|
|
|
|
|
|
ART
(The Mother)
or, more
subjectively, the V-like diagram thus:-
RITUAL ETHICS DEVOTION
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
ART
(The Mother)
thereby distinguishing
the alpha nature (in fire) of ritual as against the omega nature (in air) of
devotion, with the worldly nature (in earth) of art, and the purgatorial nature
(in water) of ethics ... standing in-between, as planar and lunar parallels to
a solar/stellar antithesis between the Father and the Holy Spirit.
111. If technology is the illustration of physical
facts, and biology the intellectual study and documentation of such facts, then
biology stands to technology as the Antimother to the Antison, viz. as outer
will to outer intellect, antirealism to antimaterialism, antisentience to
anti-existence. However, in contrast to
the vertical axis of technology and biology, we shall find the horizontal axis
of physics and chemistry, with physics, which embodies the physical
illustration of natural laws, standing to chemistry, the expression of a
chemical resolution, as the Antifather to the Antispirit, viz. outer soul to
outer spirit, antinaturalism to anti-idealism, antidoing to antibeing. Thus whereas biology corresponds to atomic
particles and technology to neutron particles in an antiworldly/antipurgatorial
polarity, physics corresponds to proton particles and chemistry to electron
particles in an antidiabolic/antidivine polarity. The more biology, the less technology. The more physics, the less chemistry. Conversely, the more technology, the less
biology. The more chemistry, the less
physics.
112i. If biology corresponds to the Antimother
(Republicanism), then biology is bureaucratic and of the outer earth, with
ugliness and pain as its attributes.
ii. If
technology corresponds to the Antison (Liberalism), then technology is
democratic and of the outer water, with evil and hatred as its attributes.
iii. If
physics corresponds to the Antifather (Bolshevism), then physics is autocratic
and of the outer fire, with weakness and humiliation as its attributes.
iv. If chemistry corresponds to the
Antispirit (Fascism), then chemistry is theocratic and of the outer air, with
illusion and woe as its attributes.
113. Again, one can illustrate the above either
with the T-like diagram, thus:-
PHYSICS/TECHNOLOGY/CHEMISTRY
(The Antifather)(The Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The Antimother)
or, more subjectively,
with the V-like diagram, thus:-
PHYSICS TECHNOLOGY CHEMISTRY
(The Antifather) (The Antison) (The Antispirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
BIOLOGY
(The Antimother)
thereby
illustrating the anti-alpha nature (in outer fire) of physics as against the anti-omega
nature (in outer air) of chemistry, with the antiworldly nature (in outer
earth) of biology and the antipurgatorial nature (in outer water) of technology
... coming in-between, as negative planar and lunar parallels to a negative
solar/stellar antithesis between the Antifather and the Antispirit. Clearly, whereas wavicles are positive, and
hence subjective, particles are negative (anti), and hence objective, the
former corresponding more specifically to the V-like diagram and the latter to
the T-like diagram in a sort of individualistic/collectivistic distinction
between alpha and omega, the physical alpha-of-alphas and the devotional
omega-of-omegas.
114i. To distinguish between theocratic and
meritocratic on the basis of a particle/wavicle dichotomy with regard to
electrons - the theocratic alpha of the Antispirit (Jehovah) vis-à-vis the
meritocratic omega of the Holy Spirit (Omega Point).
ii. To
distinguish between autocratic and aristocratic on the basis of a particle/wavicle
dichotomy with regard to protons - the autocratic alpha of the Antifather
(Satan) vis-à-vis the aristocratic omega of the Father.
iii. To
distinguish between democratic and plutocratic on the basis of a
particle/wavicle dichotomy with regard to neutrons - the democratic alpha of
the Antichrist vis-à-vis the plutocratic omega of the Son (Christ).
iv. To
distinguish, finally, between bureaucratic and technocratic on the basis of a
particle/wavicle dichotomy with regard to atoms - the bureaucratic alpha of the
Antimother vis-à-vis the technocratic omega of the Mother.
115i. Hence, in regard to the divine spectrum (air),
the objective nature of outer-light theocracy vis-à-vis the subjective nature
of inner-light meritocracy.
ii. In
regard to the diabolic spectrum (fire), the objective nature of outer-heat
autocracy vis-à-vis the subjective nature of inner-heat aristocracy.
iii. In
regard to the purgatorial spectrum (water), the objective nature of
outer-coldness democracy vis-à-vis the subjective nature of inner-coldness
plutocracy.
iv. In
regard to the worldly spectrum (earth), the objective nature of outer-darkness
bureaucracy vis-à-vis the subjective nature of inner-darkness technocracy.
116. Thus whereas theocracy, autocracy, democracy,
and bureaucracy are objective, and hence particle equivalents, meritocracy,
aristocracy, plutocracy, and technocracy are subjective, and hence wavicle
equivalents. This means that whereas the
former are aligned with the centrifugal anti-ideologies of the State, the
latters' alignment, by contrast, will be with the centripetal ideological
positions of the Church. Hence a direct
correlation can be inferred to exist between theocracy and chemistry, autocracy
and physics, democracy and technology, and bureaucracy and biology, since each
of these pairs exists on a corresponding pole of their respective spectra, as
illustrated below:-
PHYSICS/TECHNOLOGY/CHEMISTRY
(The Antifather)(The Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The Antimother)
AUTOCRACY/DEMOCRACY/THEOCRACY
(The Antifather)(The Antison)(The Antispirit)
|
|
|
|
|
|
BUREAUCRACY
(The Antimother)
with
physics and autocracy corresponding, in their proton-particle essence, to the
Antifather; technology and democracy corresponding, in their neutron-particle
essence, to the Antison; biology and bureaucracy corresponding, in their
atomic-particle essence, to the Antimother; and chemistry and theocracy
corresponding, in their electron-particle essence, to the Antispirit.
117. As regards the positive, or wavicle,
positions, we have a direct correlation between meritocracy and devotion,
aristocracy and ritual, plutocracy and ethics, and technocracy and art, since
these pairs also exist on parallel poles of their respective spectra, as
follows:-
RITUAL ETHICS DEVOTION
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
ART
(The Mother)
ARISTOCRACY PLUTOCRACY MERITOCRACY
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
TECHNOCRACY
(The Mother)
with ritual
and aristocracy corresponding, in their proton-wavicle essence, to the Father;
ethics and plutocracy corresponding, in their neutron-wavicle essence, to the
Son; art and technocracy corresponding, in their atomic-wavicle essence, to the
Mother; and devotion and meritocracy corresponding, in their electron-wavicle
essence, to the Holy Spirit.
118. Sport stands to war as the civilized
subjective to the barbarous objective, e.g. as ethics to technology, art to
biology, ritual to physics, or devotion to chemistry. Sport is thus akin to the (wavicle) Church as
opposed to the (particle) State.
However, we should distinguish between blood sports and modern sports on
the basis of an old-brain/new-brain dichotomy, with blood sports, e.g. hunting,
appertaining to the old brain and modern sport to the new brain, albeit, in
each case, on the wavicle, and hence subjective (psychic), side.
Likewise, a distinction between traditional manual war and modern
automated warfare can be drawn on the basis of a particle objectivity with
regard to, in the one case, the old brain and, in the other case, the new
brain, and, like sport, at all levels of the antispectra, from electrons to
atoms.
119. In fact, I would further like to distinguish
between proton backbrain and electron forebrain, with the left brain classified
as atomic and the right brain as neutron, the proton backbrain and atomic left
brain as subdivisions of the old brain, but the neutron right brain and
electron forebrain as subdivisions of the new brain. Hence whereas protons and atoms preponderate
in the old brain, neutrons and electrons will preponderate in the new brain,
whether as particles or wavicles (though especially, I would contend, as
particles in the old brain and as wavicles in the new brain). Now with such a fourfold division of the
brain, it seems that we can speak of the autocratic nature of the backbrain as
opposed to the theocratic nature of the forebrain ... where protons and
electrons are concerned, as well as of the bureaucratic nature of the left
brain as opposed to the democratic nature of the right brain ... where atoms
and neutrons are concerned. Now if,
transferring from the particle side of our atomic spectra to their wavicle
side, we identify wavicles in the backbrain with the unconscious, wavicles in
the forebrain with the superconscious, wavicles in the left brain with the
subconscious, and wavicles in the right brain with the conscious, we can speak
of the aristocratic essence of the unconscious as opposed to the meritocratic
essence of the superconscious, with regard to protons and electrons
respectively, but the technocratic essence of the subconscious as opposed to
the plutocratic essence of the conscious, with regard to atoms and neutrons
respectively. Hence whereas autocracy
and aristocracy, corresponding to protons, and bureaucracy and technocracy,
corresponding to atoms, are traceable to the old brain, whether
backbrain/unconscious in the one case, or left brain/subconscious in the other,
democracy and plutocracy, corresponding to neutrons, and theocracy and
meritocracy, corresponding to electrons, are traceable to the new brain,
whether right brain/conscious in the one case, or forebrain/superconscious in
the other. Put crudely, this means that
whereas the Devil, whether negative or positive, and the world are traceable to
the old brain, purgatory and God are traceable to the new brain. In fact, to revert to our science/religion
dichotomy of some pages ago, we could argue that physics and ritual,
corresponding to proton particles and wavicles, are traceable to the old brain,
the former to the backbrain subdivision thereof and the latter to the
unconscious, whereas chemistry and devotion, corresponding to electron
particles and wavicles, are traceable to the new brain, the former to the
forebrain subdivision thereof and the latter to the superconscious. Likewise, we may contend that biology and
art, corresponding to atomic particles and wavicles, are traceable to the old
brain, the former to the left-brain subdivision thereof and the latter to the
subconscious, whereas technology and ethics, corresponding to neutron particles
and wavicles, are traceable to the new brain, the former to the right-brain
subdivision thereof and the latter to the conscious. Hence whereas physics and ritual on the one
hand and chemistry and devotion on the other hand confirm a solar/stellar
polarity between the Devil and God, whether negatively (with regard to
particles) or positively (with regard to wavicles), biology and art on the one
hand and technology and ethics on the other hand confirm a planar/lunar
polarity between the world and purgatory, whether negatively (with regard to
particles) or positively (with regard to wavicles).
120. Thus at the risk of repeating what I have
already established, we shall find physics standing to ritual, its
proton-wavicle counterpart, as the Antifather (negative Hell) to the Father
(positive Hell), but chemistry standing to devotion, its electron-wavicle
counterpart, as the Antispirit (negative Heaven) to the Holy Spirit (positive
Heaven). Similarly, we shall find
biology standing to art, its atomic-wavicle counterpart, as the Antimother
(negative world) to the Mother (positive world), but technology standing to
ethics, its neutron-wavicle counterpart, as the Antison (negative purgatory) to
the Son (positive purgatory). Clearly,
the more one wishes to develop the wavicle aspect of things ... the less can
the particle aspect be allowed to develop, and vice versa, so that development
of the one side to any appreciable extent tends to be at the expense of the
other side.
121. Traditionally it is the East which has
developed the wavicle aspect of life, and hence ritual, art, ethics, and devotion,
while the West has favoured its particle aspect to a degree which has resulted
in a quite extensive development of physics, biology, technology, and
chemistry, thereby confirming an objective/subjective dichotomy which would
suggest that where the East was civilized, the West, by contrast, was
barbarous, and that the particle bias, as it were, of the West developed quite
naturally from a barbarous predisposition rather than from conscious choice
(considering that only a fool would cold-bloodedly choose to develop, say,
technology at the expense of ethics, or chemistry at the expense of devotion),
thereby indicating a particle, and hence objective, preference.) Nevertheless, whilst a particle/wavicle
dichotomy has traditionally been the norm where West/East divisions are
concerned, it would be an oversimplification of the issue to contend that all
spectra, whatever their elemental significance, were developed equally on
either a particle or a wavicle basis in both the East and the West. For it seems to me that both devolutionary
and evolutionary factors have to be accounted for in regard to any particular
spectrum, and that while physics and ritual will characterize an earlier, more
devolved phase of any given society, be it barbarous (and physical) or
civilized (and metaphysical), subjects like chemistry and devotion take rather
longer to arrive at, being characteristic of a degree of evolutionary
development which, appertaining to the forebrain and superconscious
respectively, is only likely to materialize to any significant extent in the
wake of everything else. Hence whilst
(centrifugal) objectivity achieves its omega in the form of chemistry, the
omega of (centripetal) subjectivity takes the form of devotion, and chemistry
and devotion thereupon enter into a mortal struggle the way, in an earlier age,
technology and ethics did, or, earlier still, biology and art, or, right back
at the very beginning, physics and ritual ... for control of society (assuming
the bias isn't so marked as to be a foregone conclusion). Well, these days, it would seem that the old
struggle between technology and ethics has been eclipsed by a struggle between
chemistry and devotion for control of our lives, with drugs figuring prominently
on the side of chemistry, and yoga and meditation on the side of devotion, and,
if the results of the technology/ethics struggle are anything to judge by, it
would seem that, in the West, chemistry is getting the upper hand of devotion
and forcing electron wavicles onto the defensive. Of course, we cannot expect things to be
entirely one way, not even in the East (where biology and technology are far
from unheard of, despite their general subordination, traditionally, to art and
ethics), but it would seem that wherever the State predominates over the
Church, as in England, the particle aspect of things will be preponderant over
the wavicle aspect ... to the detriment of civilized subjectivity. The cause of devotion may not be a lost one,
but I fear that the battle against chemistry, and by implication drugs, will
not be won so long as the State remains in the ascendant and barbarous
objectivity accordingly prevails. If
devotion is to triumph over chemistry, if only relatively at first, then the
State will have to be superseded by the Centre, and under the banner of Social
Transcendentalism (which alone can guarantee the People religious sovereignty)
the emphasis duly be placed on the development, through yoga and transcendental
meditation, of electron wavicles at the expense of electron particles, devotion
at the expense of chemistry, and thus civilization of the highest order at the
expense of what would appear, in its current guise, to be the highest and final
order of barbarism - namely the availability, in increasing quantities, of synthetic
drugs, as appertaining to the Antispirit.
Even under the best conditions, those of a Social Transcendentalist
transformation, the struggle with chemistry would continue, and compromises
then, as before, with the objective side of life would have to be made. But at least, with Centrism officially in
place, the preconditions for a devotional triumph over chemistry would be
there, and a wavicle bias could accordingly be developed, and developed not
simply for the fun of it but to the greater glory of the Holy Spirit, the
devotional goal of all evolution. For
unless the Antispirit is defeated and relegated to a distinctly subordinate
status (before being transcended altogether), the Holy Spirit will not and
cannot come to pass, and salvation from the Antispirit, viz. chemistry, will
remain no more than a vague hope of those who, favouring devotion, lack the key
that unlocks the door into a better and wiser world. That key is Social Transcendentalism, and
through it one can enter the Centre and, in religious sovereignty, achieve the
electron-wavicle salvation of ultimate truth.
For in that better world it will not be devotion but chemistry that is
on the defensive, and, together with technology, biology, and physics, it will
eventually be consigned to the rubbish heap of particle history, the philistine
history of barbarous objectivity.
122. Fast/slow; loud/quiet; heavy/light;
rough/smooth: these antithetical qualities correspond, in a descending order,
to air, fire, water, and earth, and whereas the first quality of any given
antithesis is alpha, and hence relative to the particle aspect of an atomic
integrity, the second quality is omega, and therefore relative to the wavicle
aspect of such an integrity.
123i. Air can be either fast (tempestuous) or slow
(calm), alpha or omega, but when fast it corresponds to the outer light
(antispirit) of electron particles, whereas when slow it corresponds to the
inner light (spirit) of electron wavicles.
ii. Fire
can be either loud (raging) or quiet (contained), alpha or omega, but when loud
it corresponds to the outer heat (antisoul) of proton particles, whereas when
quiet it corresponds to the inner heat (soul) of proton wavicles.
iii. Water
can be either heavy (turbulent) or light (placid), alpha or omega, but when
heavy it corresponds to the outer coldness (anti-intellect) of neutron
particles, whereas when light it corresponds to the inner coldness (intellect)
of neutron wavicles.
iv. Earth
can be either rough (hard) or smooth (soft), alpha or omega, but when rough it
corresponds to the outer darkness (antiwill) of atomic particles, whereas when
smooth it corresponds to the inner darkness (will) of atomic wavicles.
124. To distinguish not only between physical,
biological, technological, and chemical science on the one hand, and
ritualistic, aesthetic, ethical, and devotional religion on the other hand, but
also between science as alpha and religion as omega on the basis of an
objective/subjective antithesis which has fourfold subdivisions along the
aforementioned lines. Thus although we
can generalize on the basis of a proton/electron noumenal antithesis between
science and religion, we are obliged to accept that the subdivisions of both
science and religion range across the entire spectra of elements from protons
on, as it were, the Far Left to electrons on the Far Right, with particle and
wavicle distinctions in each case.
Clearly the phenomenal begins where the particle objectivity of the
outer noumenal ends and ends where the wavicle subjectivity of the inner
noumenal begins, which brings us to the two contexts in between science and
religion - namely, economics and politics.
125. Again, to subdivide each context into its
main components, we can speak of feudal, socialist, capitalist, and corporate
economics on the one hand, but of authoritarian, republican, parliamentary, and
totalitarian politics on the other hand, with economics broadly categorized in
terms of the atomic subjectivity of the outer phenomenal, and politics, by
contrast, in terms of the neutron objectivity of the inner phenomenal, neither
context being strictly particle nor wavicle but a phenomenal combination of
each, even though, where the subdivisions are concerned, this combination
embraces all elements. Thus to
illustrate our respective contexts, as before, we shall find economics, the
more subjective context, divisible as follows:-
FEUDALISM CAPITALISM CORPORATISM
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
with
feudalism corresponding to the proton-biased atomicity of what may be called
the Outer Father, socialism corresponding to the atomic atomicity of the Outer
Mother, capitalism corresponding to the neutron-biased atomicity of the Outer
Son, and corporatism (including what I customarily describe as Centre
trusteeship, or Centrism) corresponding to the electron-biased atomicity of the
Outer Spirit, all of which descriptions rather contrast with the noumenal
subjectivity of the religious context, whether in regard to the proton wavicles
of the Father, viz. ritual; the atomic wavicles of the Mother, viz. art; the
neutron wavicles of the Son, viz. ethics; or the electron wavicles of the Holy
Spirit, viz. devotion. However, where
the more objective context of politics is concerned, we shall have the
following subdivisions:-
AUTHORITARIANISM/PARLIAMENTARIANISM/TOTALITARIANISM
|
|
|
|
|
|
REPUBLICANISM
with authoritarianism
corresponding to the proton-biased neutron phenomenality of what may be called
the Inner Antifather, republicanism corresponding to the atomic neutron
phenomenality of the Inner Antimother, parliamentarianism corresponding to the
neutron phenomenality of the Inner Antison, and totalitarianism corresponding
to the electron-biased neutron phenomenality of the Inner Antispirit, all of
which descriptions rather contrast with the noumenal objectivity of the
scientific context, whether in regard to the proton particles of the
Antifather, viz. physics; the atomic particles of the Antimother, viz. biology;
the neutron particles of the Antison, viz. technology; or the electron
particles of the Antispirit, viz. chemistry.
For a direct correlation does in fact exist between authoritarianism and
physics, republicanism and biology, parliamentarianism and technology, and
totalitarianism and chemistry, albeit at the elemental distance, as it were, of
a proton/neutron divide, no less than the correlations between feudalism and
ritual, socialism and art, capitalism and ethics, and corporatism and devotion
exist at the like-distance of an atomic/electron divide, the subdivision in
each context subverting, though not transmuting, the basic elemental constituent
thereof, so that the atomic bias of biology within the context of science does
not attain to the atomic purism of, say, socialism within the economic context,
but remains rooted in the proton, as germane to the noumenal objectivity of
science. Conversely, the neutron bias of
ethics within the religious context is not commensurate with the neutron purism
of parliamentarianism within the political one, since rooted in the electron,
as befitting a subdivision of the context in question. Therefore no less than science is broadly
related to the proton and religion, by contrast, to the electron, we find that
politics, for all its subdivisions, is broadly related to the neutron and
economics, by contrast, no less broadly related to the atom, given the phenomenal
context of each context in relation to the noumenal extremes, alpha and omega,
of science and religion. Politics may
assume an alpha bias with authoritarianism, but such an alpha bias, relative to
the proton, remains at a neutron remove from the proton particles of physics,
the Antifather a good deal more inherently autocratic than the Inner Antifather
of the subdivision of politics to which I allude. Likewise, although politics may assume an
omega bias with totalitarianism, such a bias, relative to the electron, will
remain at a neutron remove from the electron wavicles of devotion, the Holy
Spirit a good deal more inherently meritocratic than the Inner Antispirit of
the political subdivision in question, not to mention than with regard to the
Outer Spirit of corporate economics, where the omega subdivision of the
economic quadruplicity is concerned.
Thus it is my view that no more than science can completely transcend
the proton or religion completely abandon the electron ... can economics
completely transcend the atom or politics completely abandon the neutron. Politics, whether moderate or extreme, is a
neutron phenomenon, no less than economics an atomic phenomenon, and while the
one is relative to the lunar, the other appertains to the planar (planetary) in
a sort of masculine/feminine polarity.
Likewise, it is my view that whereas science appertains to the solar,
religion, by contrast, has to do with the stellar - indeed, in the case of
transcendentalism, with the superstellar, which resides within. Putting it crudely, one could say that while
politics is purgatorial and economics worldly, science is diabolic and religion
divine, with distinctions, as already noted, between the Inner Antison and the
Outer Mother along the former axis, but between the Antifather and the Holy
Spirit along the latter axis - an axis not of purgatory and the world but,
effectively, of Hell and Heaven, physics at the alpha extreme and devotion at
the omega one, with all due proton and electron gradations coming in-between. Hence for a final diagrammatic summing-up, we
shall find the following:-
SCIENCE
(protons)
PHYSICS/TECHNOLOGY/CHEMISTRY
(The Antifather)(The Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The Antimother)
ECONOMICS (atoms)
FEUDALISM CAPITALISM CORPORATISM
(The Outer Father) (The Outer Son) (The Outer Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(The Outer Mother)
POLITICS
(neutrons)
AUTHORITARIANISM/PARLIAMENTARIANISM/TOTALITARIANISM
(The Inner Antifather)(The Inner Antison)(The Inner Antispirit)
|
|
|
|
|
|
REPUBLICANISM
(The Inner Antimother)
RELIGION (electrons)
RITUAL ETHICS DEVOTION
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
AESTHETICS
(The Mother)
with
objective/subjective distinctions between the 'T' and 'V' diagrams, the
noumenal objectivity of the science 'T' followed by the phenomenal subjectivity
of the economic 'V', leading, in due course, to the phenomenal objectivity of
the political 'T', before culminating in
the noumenal subjectivity of the religious 'V'.
Not that I wish to imply that history automatically proceeds from the
science 'T' to the religious 'V' via the economic 'V' and the political 'T',
since that would suggest a concession to objectivity which might lead one to
suppose that the inner objectivity of politics automatically led to the inner
subjectivity of religion, when, in point of fact, politics and religion are as
far apart, or incommensurate, as the lunar and the stellar/superstellar. No, if the superstellar is to be reached, it
can only be from the economic 'V', albeit of a subjectivity transmuted from the
outer level to the inner level in accordance with the elemental requirements of
Social Transcendentalism, an ideology which will utilize the political at its
most earthly level in order to further the religious at its most heavenly
level, appealing, specifically, to those whose politics are republican to vote
out the mundane in order that the divine may truly come to pass, and things
accordingly proceed, in both 'T' and 'V' contexts, from the atomic to the
electronic, the world to Heaven, with protons, neutrons and atoms subordinated,
ever after, to electrons. Such, my
readers, is the nature of salvation!
126. The chief distinction between
authoritarianism and totalitarianism is that whereas the former appertains to an
individual, whether monarchic or military, the latter appertains to a party,
whether communist or fascist.
Authoritarianism is therefore a political persuasion of the autocratic
alpha, whereas totalitarianism, by contrast, is of the theocratic omega, particularly
in its fascist guise. A military
dictatorship is authoritarian rather than totalitarian, and this would be the
case even when it wears an ideological mask, suggestive of the totalitarian.
127. The distinction between Communism and Fascism
is not, as I was formerly wont to think, of the Devil and God, alpha and omega,
but, rather, of the world and God beyond a lunar or purgatorial
materialism. Hence Communism, despite
its traditional red flag and yellow star, is less genuinely autocratic (and authoritarian)
than pro-democratic on a totalitarian basis, an ideology of the working class
(who are the class, par excellence, of the world ... as opposed to either the solar
or lunar upper-class and middle-class allegiances above). If Communist vanguardism succeeds, then a
socialist democracy will eventually come to pass in a People's Republic, and
'the meek', meaning the People, will accordingly have inherited the earth. Thus for all its apparent authoritarianism,
Communism remains an ideology of the world, with the liberation of the worldly
class, viz. the proletariat, from solar and/or lunar (though especially the
latter) oppression ... its principal objective.
One might therefore argue that the philosophical distinction between
Marx and Nietzsche, which parallels the above-mentioned political division, is
precisely one of the world and Heaven, and that although the triumph of the
world (and hence 'the meek') is a precondition of the achievement, thereafter,
of Heaven, there are countries which are more historically predisposed to
Heaven than to the world and which will accordingly favour a fascist rather
than a communist bias in their pursuit of post-lunar freedom. Such a country, I believe, is Eire, which, having
gained its freedom from British solar/lunar oppression, can now move towards a
divine, and hence fascistic, solution to its outstanding problems, seeking
superstellar deliverance from soft-line republican worldliness. Yet the actual freedom struggle against the
British was conducted more from a hard-line republican basis in which Marxist
criteria were arguably uppermost, and rightly so ... given the nature of the
situation in which the Irish people then found themselves. It is to their moral credit, however, that,
with the solar/lunar oppressor removed, the Irish people subsequently abandoned
hard-line republican and Marxist ambitions in deference to their religious
traditions, thereby gravitating to a soft-line republicanism from which it
should be possible to achieve, in due messianic course, a superstellar
salvation from the world in the truly divine ideological framework of a
superfascist liberation. Verily, if
history is to be vindicated, the true Irish people will embrace Social
Transcendentalism and thus abandon the world for God. And God, in the true guise of the Holy
Spirit, is antithetical to the Devil, and thus not to Communism but to
authoritarianism, whether monarchic or military. God it is who will finally 'see off' the
Devil.
128. Sense in which most surnames based on colour
would seem to embrace alpha/omega polarities on any given spectrum. Hence, starting from the ground up, the
Brown/Green dichotomy of the realistic, or worldly, spectrum; the Black/White
dichotomy of the materialistic, or purgatorial, spectrum; the Re(i)d (or Reed
or Read)/Blue dichotomy of the naturalistic, or diabolic, spectrum; and the
Gold/Silver dichotomy of the idealistic, or divine, spectrum. Hence earth, water, fire, and air spectra of
colour antitheses with, arguably, objective/subjective implications
respectively, as between particles and wavicles, outer and inner, collective
and individual. Brown and Green would
appear to be an antithesis of the Antimother/Mother; Black and White an
antithesis of the Antison/Son; Re(i)d and Blue an antithesis of the
Antifather/Father; and Gold and Silver an antithesis of the Antispirit/Holy
Spirit. Hence while Green is the colour
of the Mother, and therefore Catholicism, Silver is the colour of the Holy
Spirit, and thus Transcendentalism. The
ideal colour combination for the 'New Earth' and the 'New Heaven' which Social
Transcendentalism intends to establish ... would therefore be Green on a Silver
ground, the Y-like emblem of the social, or saved people, on the silver ground
of Transcendentalism, symbolic of the Holy Spirit. Clearly, neither the orange nor white parts
of the Irish tricolour have any applicability to such an emblem, which is a
combination of the atomic and the free-electron.
129. If ritual is the alpha of religion and
devotion the omega, then art and ethics slot in between, like so:-
RELIGION (air/electrons)
RITUAL ETHICS DEVOTION
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
AESTHETICS
(The Mother)
If physics
is the alpha of science and chemistry the omega, then biology and technology
slot in between, like so:-
SCIENCE (fire/protons)
PHYSICS TECHNOLOGY CHEMISTRY
(The Antifather) (The Antison) (The Antispirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
BIOLOGY
(The Antimother)
If
authoritarianism is the alpha of politics and totalitarianism the omega, then
republicanism and liberalism slot in between, like so:-
POLITICS (water/neutrons)
AUTHORITARIANISM LIBERALISM TOTALITARIANISM
(The Inner Antifather) (The Inner Antison) (The Inner Antispirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
REPUBLICANISM
(The Inner Antimother)
If
feudalism is the alpha of economics and corporatism the omega, then socialism
and capitalism slot in between, like so:-
ECONOMICS (earth/atoms)
FEUDALISM CAPITALISM CORPORATISM
(The Inner Father) (The Inner Son) (The Inner Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(The Outer Mother)
Combining
all the alpha positions in one diagram, we shall find:-
AUTOCRATIC/ARISTOCRATIC
PHYSICS AUTHORITARIANISM RITUAL
(The Antifather) (The Inner Antifather) (The Father)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
FEUDALISM
(The Outer Father)
Combining
all the worldly positions in one diagram, we shall find:-
BUREAUCRATIC/TECHNOCRATIC
BIOLOGY REPUBLICANISM AESTHETICS
(The Antimother) (The Inner Antimother) (The Mother)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(The Outer Mother)
Combining
all the purgatorial positions in one diagram, we shall find:-
DEMOCRATIC/PLUTOCRATIC
TECHNOLOGY LIBERALISM ETHICS
(The Antison) (The Inner Antison) (The Son)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* | *
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
CAPITALISM
(The Outer Son)
Combining
all the omega positions in one diagram, we shall find:-
THEOCRATIC/MERITOCRATIC
CHEMISTRY TOTALITARIANISM DEVOTION
(The Antispirit) (The Inner Antispirit) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
CENTRISM
(The Outer Spirit)
Thus one
can take it as axiomatic that in an autocratic/aristocratic age, physics,
feudalism, authoritarianism, and ritual will be the scientific, economic,
political, and religious norms respectively, with broadly proton implications, whereas
in a bureaucratic/technocratic age those same norms will be biology, socialism,
republicanism, and aesthetics, with broadly atomic implications. Similarly, in a democratic/plutocratic age,
technology, capitalism, liberalism, and ethics will be the scientific,
economic, political, and religious norms respectively, with broadly neutron
implications, whereas in a theocratic/meritocratic age those same norms will be
chemistry, corporatism, totalitarianism, and devotion, with broadly electron
implications. The 'Kingdom of Heaven'
can only be established on the basis of the latter quadruplicity, and it is my
hope that Ireland will be among the countries which take a lead in developing a
social theocratic (Social Transcendentalist) society to replace the, by and
large, bureaucratic society of its worldly traditions, and at the expense, more
fittingly, of the democratic society to which it pays lip service, compliments
of historical necessity and the purgatorial legacy of British imperialism.
130. If nationalism and internationalism are
antithetical, then so are supernationalism and supra-nationalism, if rather
more in terms of an (horizontal) alpha/omega axis than of a (vertical)
worldly/purgatorial one. For while nationalism
is of the lunar purgatory and internationalism of the planar world,
supernationalism is of the solar alpha (hell) and supra-nationalism of the
stellar omega (heaven). Hence while
nationalism is bourgeois and internationalism proletarian, supernationalism is
upper class and supra-nationalism classless.
Nationalism is therefore a democratic/plutocratic norm, whereas
internationalism is bureaucratic/technocratic.
Supernationalism is therefore an aristocratic/autocratic norm, whereas
supra-nationalism is theocratic/meritocratic.
Nationalism accords with neutrons and internationalism with atoms. Supernationalism accords with protons and
supra-nationalism with electrons.
131i. Politically, nationalism is liberal and
internationalism republican, while supernationalism is authoritarian and
supra-nationalism totalitarian.
ii. Religiously,
nationalism is ethical and internationalism aesthetic, while supernationalism
is ritualistic and supra-nationalism cultural.
iii. Scientifically,
nationalism is technological and internationalism biological (or sociological),
while supernationalism is physical and supra-nationalism chemical.
iv. Economically,
nationalism is capitalist and internationalism socialist, while
supernationalism is feudal and supra-nationalism corporate.
132. Whereas nationalism and internationalism are
phenomenal, the former existentially and the latter with regard to sentience,
supernationalism and supra-nationalism are noumenal, the former with regard to
doing and the latter beingfully.
Materialism and realism flanked by naturalism on the one side and
idealism on the other - alpha and omega either side of a phenomenal dichotomy
between the purgatorial and the worldly.
133. 'Good' and 'bad' are terms which can only be applied
to the realistic and the materialistic in regard to a phenomenal evaluation,
with sentient and existential distinctions, whereas they have to be applied to
the naturalistic and the idealistic in regard to a noumenal evaluation, i.e. as
diabolic or divine, goodness or evil. We
cannot say of a clock, for instance, that it is diabolic or divine, since evil
and goodness are not applicable to the existential, but only that it works well
or badly, is functional (and therefore 'good') or malfunctional (and therefore
'bad'). Likewise, we cannot say of an
animal that it is diabolic or divine, since evil and goodness are no more
applicable to the sentient than to the existential, but only that it is well or
ill, is healthy (and therefore 'good') or sick (and therefore 'bad'). Moral judgements are therefore irrelevant to
the, by and large, amoral realms of materialism and realism, as appertaining to
inner and outer phenomenality. They are
solely relevant to the realms of naturalism and idealism, as appertaining to
outer and inner noumenality. Now for
anyone who is centred in inner noumenality, then outer noumenality must appear
immoral, and hence evil. God alone is
good in moral terms, in contrast to which the Devil is noumenally evil
(immoral). Hence, judged from a divine
standpoint, anything that pertains to the outer noumenal is diabolical or
morally evil, and accordingly damnable if not already damned. The solar is diabolic, or noumenally evil
(immoral), from a stellar point-of-view, since the solar corresponds to the
outer noumenal and the stellar to the inner noumenal, in consequence of which
the solar exists in a fallen state vis-à-vis the stellar from which it
originally fell. Yet if this is true of
the solar and stellar, how much truer is it of the superstellar vis-à-vis not
only the solar but, more particularly, the supersolar, or artificial alpha of
humanistic modernity. A monarch may be
evil to a pope, who is closer to the stellar than to the solar, but a president
will be no less evil to a guru, or spiritual leader in the more evolved context
of new-brain modernity, since the president is a kind of artificial alpha, or
supersolar equivalence, vis-à-vis those who aspire to leading the People
towards spiritual fulfilment in electron-wavicle, or superstellar,
salvation. The president is to
artificial modernity what the monarch was to naturalistic antiquity, and in
both cases one has a correspondence, albeit on very different terms, to outer
noumenality. Nationalism may be
existentially good or bad and internationalism ill or well, but
supernationalism, the ideological core of hard-line outer noumenality, is
morally evil from a supra-national (global) point of view, the viewpoint of
inner noumenality, and hence divine goodness.
The superleader, equivalent to, though more evolved than, any pope, may
not be for nationalism or internationalism (given his supra-national bias), but
he can only be against supernationalism and the diabolical imposition by a
strong people of an ideological straitjacket upon surrounding weaker
peoples. For such a straitjacket can
only be authoritarian, and where the authoritarian exists there can be no
prospect of the totalitarian, and hence the liberation of the People from both
nationalism (parliamentarianism) and internationalism (republicanism) in the
interests of supra-national freedom. If
the outer noumenal is anterior to phenomenal good and bad (in both sentient and
existential contexts), then the inner noumenal is posterior to it, and whereas
the former is morally evil, the latter alone is morally good, a goodness which
is truly 'beyond good and evil'.
134. Earrings as noumenally centrifugal, and
therefore alpha; badges as noumenally centripetal, and therefore omega. In between, the phenomenally centrifugal
nature of rings as worldly, and the phenomenally centripetal nature of pendants
as purgatorial, which is to say lunar.
Hence one could argue that earrings are autocratic, badges theocratic,
rings bureaucratic, and pendants democratic.
Or, alternatively, that earrings are aristocratic, badges meritocratic,
rings technocratic, and pendants plutocratic - a difference, I would contend,
between those that are particle-suggesting and those, by contrast, which are
wavicle-suggesting. Yet if all earrings
are noumenally centrifugal and all badges noumenally centripetal, then earrings
are scientific and badges religious, which is to say affiliated to proton and
electron extremes. Similarly, if all
rings are phenomenally centrifugal and all pendants phenomenally centripetal,
then rings are economic and pendants political, which is to say, affiliated to
atomic and neutron extremes. Hence we
can no more speak of some earrings as religious, than of some badges as
scientific. All earrings are objective
and all badges subjective, even if in different ways and to different
extents. Therefore there will be
earrings of the Antifather, the Antimother, the Antison, and the Antispirit, as
opposed to badges of the Father, the Mother, the Son, and the Holy Spirit. Likewise we can no more speak of some rings
as political, than of some pendants as economic. All rings are subjectively objective and all
pendants objectively subjective, even if in different ways and to different
extents. Therefore there will be rings
of the Outer Father, the Outer Mother, the Outer Son, and the Outer Spirit, as
opposed to pendants of the Inner Antifather, the Inner Antimother, the Inner
Antison, and the Inner Antispirit.
Doubtless we are dealing with naturalistic, realistic, materialistic,
and idealistic distinctions in each case, though, whatever the distinction, it
would appear that earrings are solar, rings planar (planetary), pendants lunar,
and badges stellar, with upper-class, lower-class, middle-class, and classless
implications respectively. The wearing
of earrings normally excludes the wearing of a badge, and vice versa. The wearing of a ring usually excludes the
wearing of a pendant, and vice versa, though this is not invariably the case,
since the phenomenal is inherently relative, and relativities have a way of
co-existing in amoral phenomenality.
Only the alpha and omega extremes of the noumenal are exclusive by dint
of their absolutist constitutions.
135. To distinguish between pop, rock, classical,
and jazz on the basis of a solar, planar, lunar, and stellar quadruplicity
paralleling the above-mentioned distinctions between earrings, rings, pendants,
and badges. For it seems to me that pop
is solar on account of its predominantly vocal bias (in centrifugal
naturalism), whereas jazz is stellar on account of its predominantly
wind-biased nature (in centripetal idealism) - a distinction, broadly, between
emotion and awareness, soul and spirit, the Devil and God. Likewise it seems to me that rock is planar
on account of its predominantly guitar-biased nature (in centrifugal realism),
whereas classical is lunar on account of its predominating bias for keyboards
(in centripetal materialism) - a distinction, broadly, between flesh and brain,
will and intellect, the world and purgatory.
Hence whereas pop (which includes soul) and jazz form an alpha/omega
antithesis, rock and classical form a worldly/purgatorial antithesis, as
between objective and subjective modes of musical phenomenality rather than, as
in the case of the former antithesis, objective and subjective modes of musical
noumenality. Therefore it could be said
that, despite its popular essence, pop is fundamentally upper class, and hence
authoritarian, in contrast to the classless, and hence totalitarian, essence of
jazz. Whereas, in between, would come
rock as lower-class music and classical as middle-class music, the former
somewhat republican in character and the latter parliamentary, as befitting
feminine and masculine poles. Thus if
pop is authoritarian, it is proton orientated; if jazz is totalitarian, it is
electron orientated; if rock is republican, it is atom orientated; and if
classical is liberal, it is neutron orientated.
Though this is only to categorize each of the aforementioned kinds of
music according to political criteria which, while applicable to
politically-motivated forms of whatever kind of music, would not do justice to
those forms of it that had been motivated by scientific, economic, or religious
criteria, and could only be described accordingly. Hence while some pop is authoritarian (solo
singing), there are other forms of pop which are physical (dance), or communal
(group orientated) or ritualistic (theatrical), as the case may be. Now what applies to pop applies no less to
jazz, rock, and classical, which also come in a variety of forms and
guises. Yet, whatever its bias, pop will
be predominantly objective, and hence scientific, whereas jazz will be
predominantly subjective, and hence religious.
Likewise rock will be predominantly subjectively objective, and hence
economic, whereas classical will be predominantly objectively subjective, and
hence political. Put in terms of our
earring, ring, pendant, and badge quadruplicity, one could say that whereas
physical pop will be unequivocally earring-like in character, communal pop is
of a ring-like earring, authoritarian pop of a pendant-like earring, and
ritualistic pop of a badge-like earring, with (relatively) naturalistic,
realistic, materialistic, and idealistic distinctions respectively,
distinctions no less applicable, in their various contexts, to the other kinds
of music. Hence pop can no more depart
the earring, or alpha centrifugal, than jazz depart the badge, or omega
centripetal. While rock can no more
depart the ring, or worldly centrifugal, than classical depart the pendant, or
purgatorial centripetal. At its best, or
most omega orientated, pop can become quasi-ritualistic in terms of a
correspondence to a badge-like earring, but it cannot become genuinely
ritualistic, like the least form of jazz, i.e. vocal jazz, since the
ritualistic appertains to the alpha of the religious quadruplicity, and jazz is
the music of religion, just as pop is the music of science, rock the music of
economics, and classical the music of politics.
Genuine ritual corresponds to an earring-like badge, not to a badge-like
earring.
136. Pop can usually be distinguished from rock on
the basis of a vocals-only, or stand-alone, singer, whether this singer be solo
(and authoritarian) or part of a group (and communal) or both to greater
(dance) or lesser (ritualistic) extents.
The pop singer does not also play a guitar or a piano, for he is not,
like a rock singer, of the planar world but of the solar alpha, and
consequently he stands alone and above an instrumental commitment.
137. The bourgeoisie always contrive to
intellectualize music, and consequently they rely on printed and/or
computerized scores to enable them to perform in an objectively subjective
manner, with due regard to the inner conceptual. They may despise the rock musician, with his
bodily approach to music, but they are fearful of the pop musician, with his
soulful approach to music, and envious of the jazz musician, whose spiritual
approach to music, based on spontaneous improvisation, transcends the intellect
to the degree that the stellar transcends the lunar, or air transcends
water. Even the most intellectual of
jazz musicians, who are generally keyboardists, transcend the intellect to a
degree which makes even the most spiritual of classical musicians, the wind
concertoist, seem comparatively intellectual.
138. An attempt to illustrate the fourfold
subdivisions of each kind of music, beginning with pop, the musical alpha:-
POP
SOLO VOCAL/GROUP VOCAL/SOLO THEATRICAL
|
|
|
|
|
|
DANCE
proceeding to
rock, the worldly kind of music:-
ROCK
POP-ROCK HARD ROCK JAZZ-ROCK
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOFT ROCK
continuing
with classical, the purgatorial kind of music:-
CLASSICAL
OPERAS/SYMPHONIES/CONCERTOS
|
|
|
|
|
|
BALLET
and
culminating in jazz, the omega kind of music:-
JAZZ
VOCAL JAZZ PIANO JAZZ WIND JAZZ
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
GUITAR JAZZ
with
broadly naturalistic, realistic, materialistic, and idealistic distinctions
respectively, which parallel, so I shall argue, earrings, rings, pendants, and
badges (as already discussed), as well as our more familiar proton, atom,
neutron, and electron divisions ... with effect to fire, earth, water, and air
or, in theological parlance, hell, world, purgatory, and heaven. Hence while soul is the essence of pop
(including 'black pop', or soul), spirit is the essence of jazz (including
'white jazz', or blues). And while will
is the essence of rock (including 'black rock', or rap), intellect is the
essence of classical (including 'black classical', or big band trad). No more than pop can depart soul without
ceasing to be pop ... can jazz depart spirit and remain jazz. Now what applies to pop and jazz, to the
Devil and God, applies no less to rock and classical, to the world and
purgatory, so that rock can no more depart will and remain rock than classical
depart intellect without ceasing to be itself.
139. Rock classical is the classical of a liberal republic;
classic rock the rock of a social republic.
A parallel, one might argue, to 'classics' in paperback and original
popular paperbacks. Or, more
contemporaneously, to 'classics' on tape and to classic rock tapes.
140. In terms of Marxian class-war, pop and
classical are the upper-class and middle-class enemies of the rock-biased
working class, and therefore the hard-line Marxist will desire nothing less
than the salvation of rock, or working-class music, from pop and classical,
solar and lunar, oppression, viz. subversive influence. Yet if the Marxian Communist desires the
salvation of the world from both hellish and purgatorial oppression, the
Nietzschean Fascist (the genuine and not bogus, or authoritarian, 'Fascist')
desires nothing less than the salvation of the world, viz. the rock-biased
working class, from itself, in order that it may embrace the 'Kingdom of
Heaven' and thus achieve a true salvation in jazz; the ultimate kind of music
in the ultimate kind of society. It is
not the Marxian 'free from' but the Nietzschean 'free for' which is the
ultimate question, and this can only be answered in terms of a superstellar
binding of the saved People to God, and hence to spiritual self-realization in
the classless society of an omega-oriented paradise.
141. To distinguish the genuine Fascism of a
Mussolini or a Primo de Rivera from the false Fascism of a military dictator
like Franco or the Hitlerite sell-out of the Nazi Party to the military. True Fascism can only be party totalitarian,
unlike the bogus Fascism of military dictators, who function as authoritarian
individuals in the service of the Devil, viz. the development of superstate
imperialism. The Nazi Party, which was
never genuinely fascist in the first place (since Catholicism was of negligible
significance to it), lost what pretences it may have had to being fascist on
the day when Hitler did a deal with the Junker-dominated military and
effectively sold it out for authoritarian gain, becoming, thereafter,
Commander-in-Chief of the Armed Forces.
Hence from being a sort of totalitarian God, Hitler ultimately became an
authoritarian Devil, and the Nazi Party went steadily downhill, losing whatever
moral authority it may once have possessed.
Mussolini remained (just) a totalitarian God, but he fell increasingly
under the Devil's influence and was unable to prevent his political
damnation. Authoritarianism must always
perish, but genuine totalitarianism has yet to live!
142. The fact that the American president, whether
Democratic or Republican, is also Commander-in-Chief of the Armed Forces ... is
what prevents America from being a genuine democracy and, instead, makes it an
elected dictatorship, an authoritarian dictatorship in which the President
effectively becomes the Devil personified and America remains the world's most
powerful Superstate, the 'Great Satan' as I believe the Ayatollah Khomeini
metaphorically called it. Such a
diabolical country will not hesitate to prop-up or establish, by military force
if necessary, authoritarian regimes wherever it can ... ostensibly in defence
of freedom but, in reality, to safeguard its own power and keep America free of
God. For God can only do business where
the world has triumphed (and the meek have accordingly inherited the
earth). Where it has not triumphed, the
Devil still holds sway, whether directly, as in the case of authoritarian
regimes, or indirectly, through bourgeois democracy. Either way, the world is under the cosh and
in no position to be saved.
143. I am always on the side of the world against
lunar or solar oppression, the oppression of the People by bourgeoisie and/or
aristocracy. Thus I am always on the
side of Marxism, Socialism, Communism (call it by what name you like) against Liberalism,
Capitalism, Imperialism, and Authoritarianism.
But the People's struggle against the bourgeoisie is not and cannot be
regarded as an end-in-itself. Where the
People are free of lunar and/or solar oppression, they will exist in a People's
Republic, which is not the ultimate form of totalitarianism, since
republicanism falls short of true totalitarianism to the extent that the world
falls short of Heaven, or worldly people of God (the Holy Spirit). Only when the Social Transcendentalist Centre
is democratically established at the expense of socialist republicanism ...
will the People be saved from the world, saved from their own worldly sins -
judicial and economic no less than political - for the privilege of religious
sovereignty and the right, thereby, to spiritual self-realization. Such a true totalitarianism, as signified by
Social Transcendentalism, is obviously fascistic (and religious) rather than
communistic (and economic), and it will lead to the Nietzschean Millennium ...
of post-human life forms, viz. supermen and/or superbeings and supra-beings,
who will carry on the spiritual journey from where man, in his humanistic
imperfection and limitation, leaves off.
The Millennium as envisaged, communistically, from the Marxian
perspective of bogus, or worldly, totalitarianism is necessarily humanistic,
and therefore falls woefully short of a divine insight into the need for and
justification of post-humanist criteria.
Only the true totalitarianism of a Social Transcendentalist Centre will provide
the criteria necessary for an advance towards a true, or post-human, Millennium
... in which man is accordingly 'overcome' and Heaven becomes a reality. But such totalitarianism will be as far
removed from the bogus Fascism of authoritarian regimes as from the bogus
totalitarianism of republican regimes - indeed, even farther removed from it,
insofar as authoritarianism and totalitarianism are nothing less than the alpha
and omega of politics, supernationalism and supra-nationalism, with effective
diabolic and divine connotations accordingly.
No greater ideological distance could be imagined! Now if the world is closer to Heaven than to
Hell, then its lunar oppressor is closer to Hell than to Heaven - indeed, may
even take an authoritarian form, as in the case of the American presidency,
with its overly militaristic powers and military standing as
Commander-in-Chief. Hence the slide of
liberalism towards authoritarianism is balanced or countered only by the
advance of republicanism towards totalitarianism, as liberalism and
republicanism are wrenched asunder by opposing forces, the forces of the Devil
on the one side and of God on the other, authoritarianism and totalitarianism,
in what has to be regarded as an ultimate conflict for control of this planet. If the Devil wins, then Hell is the
ideological result. But if God wins,
then Heaven will be the prize and such a prize is beyond price! At present, the globe still revolves on a
liberal/republican axis, even when liberalism veers towards authoritarianism
and republicanism veers towards totalitarianism; for purgatory and the world
are the North and South poles of contemporary civilization. But, one day, I am convinced that this will
not be the case and that, due to a cataclysmic upheaval the likes of which it
has never before witnessed, the globe will change to an
authoritarian/totalitarian axis in which, politically speaking, the Devil and
God will struggle for control of the planet and, if divine justice be done, God
will vanquish the Devil, and hence authoritarianism, for all time, thereby
saving the People (who, after all, are closer to God) from the Devil's clutches
... in order that they may enter the 'Kingdom of Heaven' and be religiously
sovereign through all eternity, joining those of their kind who had already
made it through to Eternity and were One with God in His crusade against the
Devil.
144. The materialist's heaven of computerized (VDU
text) inner light; the naturalist's heaven of chemical (narcotic) inner light;
the idealist's heaven of spiritual (meditative) inner light. Lunar, solar, and stellar forms of Heaven,
with the stellar or spiritual heaven alone commensurate with true divinity and
thus ultimate salvation. For the
materialistic heaven of mechanical inner light is really lunar (and hence
middle class); the naturalistic heaven of chemical inner light is really solar
(and hence upper class); while the idealistic heaven of spiritual inner light
is really stellar (and hence classless).
Contrasted to which, one could speak, if rather paradoxically, of the
realistic heaven of sexual (orgasmic) inner light being planar (and hence
working class), but such a heaven would be at a bodily remove from definitive
heaven and no more than a worldly approach to transcendence. And yet, even the bodily is closer, in a
manner of speaking, to the spiritual than are the mechanical and chemical ...
to the extent that the world is closer to God than to either purgatory or
Hell. One might say that whereas the
realistic heaven of the fleshy inner light is republican, the idealistic heaven
of the spiritual inner light is totalitarian.
In contrast to which, it would seem that whereas the materialistic
heaven of the computerized inner light is liberal, the naturalistic heaven of
the chemical inner light is authoritarian.
Hence no less than the republican is closer to the totalitarian, so the
fleshy inner light is closer to the spiritual inner light. And no less than the liberal is closer to the
authoritarian, so the mechanical inner light is closer to the chemical inner
light. In fact, it should be apparent
that where the republican is triumphant the fleshy inner light will prevail,
whereas the triumph of totalitarianism at the expense of republicanism will
entail the ascendancy of the spiritual inner light, as relative to religious sovereignty. Conversely, it should be no less apparent
that where the liberal is triumphant the material inner light (of computers,
etc.) will prevail, whereas the triumph of authoritarianism at the expense of
liberalism will entail the ascendancy of the chemical inner light (of hard
drugs), as relative to the Devil.
Therefore no less than the orgasmic inner light of sex and the
mechanical inner light of computers constitute competing poles of a
republican/liberal axis, so the chemical inner light of hard drugs and the
spiritual inner light of meditation constitute competing poles of an
authoritarian/totalitarian axis, with, in the former case, worldly/purgatorial
implications, and, in the latter case, diabolic/divine ones. Clearly if God is to triumph over the Devil,
then the spiritual inner light must get the better of the chemical inner
light. But before this can happen, God
must first triumph over the world and thus save the People from the orgasmic
inner light of their worldly sin. For
the flesh is just as much an obstacle to the spirit as republicanism to
totalitarianism, and therefore it must be transcended if the true heaven of
spiritual inner light is to come properly (and officially) to pass ... on the
basis of religious sovereignty in the People.
Only from the standpoint of this spiritual inner light will it be
possible to defeat the chemical inner light of the Devil; only from a
totalitarian standpoint can the authoritarian dragon finally be laid to rest.
145. Was Aldous Huxley, with his predilection for
the chemical inner light (of LSD and mescaline) a devil's advocate? Yes, manifestly he was, and one can infer an
authoritarian bias from his chemical predilections ... in contrast, I would
argue, to the rather more republican bias of the carnal D.H. Lawrence, whose
predilection for orgasmic inner light needs no amplification here! Hence an upper-class/working-class
distinction that puts Huxley in a somewhat unfavourable light from God's
standpoint.
146. The element of the scientific (objective)
person is fire; the element of the political (objectively subjective) person is
water; the element of the economic (subjectively objective) person is earth;
and the element of the religious (subjective) person is air. Hence from Hell to Heaven via purgatory and
the world, since science is of the Devil no less than religion of God, while
politics is masculine and economics feminine, with male and female correlations
accordingly.
147i. Just as physics is the naturalism of science
and chemistry its idealism, so technology is the materialism of science and
biology its realism. Hence the solar
which is truly solar and the solar which is quasi-stellar, as against the solar
which is quasi-lunar and the solar which is quasi-planar. (Read: one type of
earring or another).
ii. Just
as authoritarianism is the naturalism of politics and totalitarianism its
idealism, so liberalism is the materialism of politics and republicanism its
realism. Hence the lunar which is
quasi-solar and the lunar which is quasi-stellar, as against the lunar which is
truly lunar and the lunar which is quasi-planar. (Read: one type of pendant or
another.)
iii. Just
as feudalism is the naturalism of economics and corporatism its idealism, so
capitalism is the materialism of economics and socialism its realism. Hence the planar which is quasi-solar and the
planar which is quasi-stellar, as against the planar which is quasi-lunar and
the planar which is truly planar. (Read: one type of ring or another.)
iv. Just
as ritual is the naturalism of religion and devotion its idealism, so ethics is
the materialism of religion and aesthetics its realism. Hence the stellar which is quasi-solar and
the stellar which is truly stellar, as against the stellar which is quasi-lunar
and the stellar which is quasi-planar. (Read: one type of badge or another).
148. To distinguish the alpha of wind instruments
from the omega of wind instruments, with all due antithetical gradations in
between, on the following basis: harmonicas as opposed to clarinets on the alpha/omega
poles of a centrifugal/centripetal dichotomy.
Then: flutes and saxophones as antithetical within the confines of a
relatively centrifugal/centripetal dichotomy.
After which, trombones and trumpets as antithetical within the confines
of a more centrist centrifugal/centripetal dichotomy. Finally, French horns and English horns as
antithetical within the centrist confines of a centrifugal/centripetal
dichotomy. Hence from harmonicas at one
end of the wind spectrum to clarinets at the other end via flutes/saxes,
trombones/trumpets, and French horns/English horns. Since wind instruments, corresponding to air,
are the most religious of all instruments, it follows that those at the alpha
pole will approximate to fundamentalism and those at the omega pole to
transcendentalism, with all due gradations coming in-between. For fundamentalism and transcendentalism are
to religion what, for example, authoritarianism and totalitarianism are to
politics - the alpha and omega poles of an elemental spectrum (in this case
electron), and where fundamentalism is ritualistic, transcendentalism, by
contrast, is devotional, as befitting a particle/wavicle, collectivistic/
individualistic distinction. Hence, in
music, all the difference between blues and jazz, woe and joy, the subjective
beset by external (objective) distractions and the subjective joyfully
wrapped-up in self-contemplation.
149. In literature, fiction is a sort of
intellectual extrapolation from the world, a lunar perspective on life which
contrasts with the worldly perspective of drama much the way that Protestant
Christianity contrasts with Catholic Christianity, or Christ with the Blessed
Virgin, or the middle class with the working class, or liberalism with
republicanism, or capitalism with socialism, or water with earth, or neutrons
with atoms, or ... man with woman and intellect with will. For, in truth, the world is rather more will
(contrary to Schopenhauer) than will and idea, and in drama the world finds its
will no less than, in novelistic fiction, the Antiworld (of purgatory) finds
its intellect, and accordingly interprets the world from the lunar elevation,
as it were, of the idea. Hence where
drama is concrete and subjectively objective, fiction is abstract and
objectively subjective, in contrast to the objectivity of philosophy (which is
quasi-scientific) and the subjectivity of poetry (which is quasi-religious),
the alpha and omega (relatively speaking) of literature, which, of all the
arts, is the branch most correlative of the intellect, and hence
purgatory. In fact, one could argue
that, unlike music (which stands closer to science) and art (which stands
closer to religion), literature is closest to politics and thus stands above
architecture as the art closest of all to economics, and hence the world. Regarded thus, literature would be the most
political branch of the arts, and whilst it is safe to assume a
liberal/republican dichotomy between fiction and drama, it is by no means
unsafe to assume an authoritarian/totalitarian distinction between philosophy
and poetry, conceiving of the former distinction in a relatively
middle-class/working-class light, and the latter distinction in a relatively
upper-class/classless light (although it has to be remembered that literature,
being of the intellect, is essentially middle class and therefore only
quasi-upper class, quasi-working class, or quasi-classless, depending on the
genre in question, i.e. philosophy, drama, or poetry.)
150. If literature, being intellectual, is the
branch of the arts that most approximates to a middle-class, and therefore
political, equation, then architecture, being wilful, is the branch most
approximating to a lower-class, and therefore economic, equation, with
sculpture coming in-between as a kind of cross or compromise between
intellectual and wilful, masculine and feminine alternatives, much as though it
were equivalent to a bourgeois republic in between a parliamentary democracy
(bourgeois) and a social democracy (proletarian), or, alternatively, to heterosexuality
in between homosexual and lesbian
extremes, as appertaining to the lunar and the planar respectively. Hence, unlike literature (which is
essentially masculine) and equally unlike architecture (which is essentially
feminine), sculpture is androgynous and thus a marriage of idea and will, of
middle- and lower-class elements.
However, if sculpture is neither fish nor fowl (this metaphor being
particularly appropriate to a water/earth correlation), then music, being
emotional, is the branch of the arts that most approximates to an upper-class,
and therefore scientific, equation, whereas art-proper, being spiritual, is the
branch that most approximates to a classless, and therefore religious,
equation. If literature and architecture
are vertically antithetical, as between purgatory and the world, then music and
art are horizontally antithetical, as between Hell (alpha) and Heaven
(omega). Literature may be masculine and
architecture feminine, but music is diabolic and art divine, as befitting
noumenal extremes which flank the phenomenal in both its lunar and planar
manifestations, and flank it, therefore, in solar and stellar terms, protons
and electrons either side, so to speak, of the neutron/atomic dichotomy between
literature and architecture.
151. In major athletics competitions, for example
the Olympics, Gold is equivalent to upper class (or solar), Silver to middle
class (or lunar), and Bronze to lower class (or planar), with non-medal
positions being equivalent to classless (stellar) and therefore not subject to
classifiable commendation. To compete
and win in the Olympics, one must be the sort of untransvaluated person who
takes the solar-lunar-planar establishment for granted and is therefore
classifiable as a Western insider, i.e. one with no stellar or, more
particularly in this day and age, superstellar resolve or allegiance. Thus the Olympics, and by implication
athletics competitions generally, are for people of a non-religious, and hence
fundamentally heathen, disposition.
152. Cricket is a morally unacceptable game from a
divine, or superstellar, standpoint, since it signifies an attack by the
Diabolic on the Divine, with intermediate collusion by the world. In other words, the bowler must attack the
stumps and prevent the batsman, whose correspondence is effectively
purgatorial, from scoring runs at his expense, aided and abetted by the field,
who correspond to the world. Hence a
solar attack upon the superstellar, which is defended by the lunar, or
batsman-proper. Put metaphysically, one
could argue that the stumps correspond to an electron equivalence, the batsman
to a neutron equivalence, and the bowler and field to proton and atomic
equivalents respectively, thereby confirming a sort of 'cunt/prick' dichotomy
which assumes a 'super', or absolute, standing at bowler (particle centrifugal)
and stumps (wavicle centripetal) extremes.
Only a people who have no respect for God, or the superstellar, would
cold-bloodedly condone and indulge in a sport which makes an attack on the
divine equivalence its very raison d'être, the bowler being
congratulated every time he sends the bails (and sometimes even the stumps!)
flying. This is not an Irish game, nor
could it ever be!
153. From a moral standpoint, amateur sport is
preferable to professional sport because it indicates that the competitive
participants only take part on a part-time and largely informal basis, as
opposed to a full-time and intensely formal one. It may be that human nature demands that
certain competitive dues have to be paid to the Devil, but there is all the
difference in the world between being a man who pays such dues on a part-time
basis and actually being a devil oneself and competing on a professional basis
- all the difference, one could argue, between civilization and barbarism, or
human beings and infernal doings.
154. If God's will is done and the superstellar
Beyond becomes a reality, then the existing (solar-lunar-planar) world-order
will have to be overcome; for it will not change itself but, as in professional
sport, can only continue to persist immorally world-without-end, pitting
competitor against competitor in a vicious circle of mutual destruction. The sinful must be judged by their sins and
sentenced accordingly, if needs be to eternal damnation.
155. Because the British have little or no moral
resolve or sense of the superstellar, they can do no better, if working class,
than look forward to the possibility of going up the lunar limbo, as it were,
and becoming middle class, presumably through starting-up or partnering a
business. Should that prove successful,
there then remains the possibility of going into politics and getting elected
to parliament. Should their parliamentary
career prove successful, there is then the possibility of being elevated to the
peerage and accordingly moving from the House of Commons to the House of Lords
where, in common with other peers, they qualify for upper-class status. Thus it is possible, in Britain, to graduate
from the planar status of working class to the solar status of upper class via
the lunar status of middle class, as, in fact, a number of well-known
politicians have done. What it is not possible to
do in Britain, however, is to graduate from the planar status of working class
to the superstellar status of classless salvation (from the world) since, as
already noted, the British have no real moral sense on account of their
allegiance to the solar-lunar-planar order which typifies not only Britain but,
sadly, the great majority of Western countries to greater or lesser
extents. Thus, in Britain, success is
effectively measured in the class-bound terms of a rise from lower to higher
social strata, rather than in regard to a classless rejection of the world and
concomitant salvation in God (the Holy Spirit).
Those who do in fact reject the world are cynically dismissed as bums or
tramps, even when they are not manifestly recognizable as people who tramp the
streets all day. For the great majority
of Britons have no respect for, or understanding of, the Divine, and
consequently they take a dim view of those who, like hippies, reject the
established order, or those who, for whatever reason, have fallen foul of it,
like down-and-outs. In England, it is
the fashion to 'kick a man when he is down', as though to force him back into
line or punish him for having fallen out of it, whereas in Ireland the
down-and-out is more likely to meet with the sort of compassion that only a
people capable of true moral insight would be prepared to give, since, not
being identifiable as either working class or middle class, he is effectively
classless and thus closer to God than to the world. In fact, he will be more significant and
congenial to the godly than are the upright citizens of countries like England
who, whether working class or middle class or even upper class, would be more
disposed to spit upon him than to offer him alms. The truly godly individual will perceive in
the down-and-out a crude manifestation of the Holy Spirit in the world, and
will strive to honour him accordingly.
156. To distinguish between the roll-neck sweater
as divine alpha and the open-collar shirt with cravat as diabolic alpha, or
autocratic as opposed to theocratic alpha.
Hence an 'outer' centripetal on the one hand, but an outer centrifugal
on the other hand. Contrasted to which,
we may say that bow-ties are of the inner centrifugal, or a centrifugal of the
world, while conventional collar-and-ties are of the purgatorial centripetal,
an outer centripetal which stands in a masculine relationship to the feminine
world.
157. Open societies are societies of the
superstar/star rather than of the cross/supercross, since openness carries a
centrifugal and outer connotation which contrasts with the inner and
centripetal connotation, for example, of closed societies, whether lunar
(Christic) or stellar (fundamentalist) and superstellar (transcendentalist).
158. Whereas the diabolic is noumenally objective
(solar), and the masculine phenomenally objective (lunar), the feminine is
phenomenally subjective (planar) and the divine noumenally subjective
(stellar). Hence life would seem to
reflect a devolution from noumenal objectivity to phenomenal subjectivity (as
from the Father to the Mother), and an evolution from phenomenal objectivity to
noumenal subjectivity (as from the Son to the Holy Spirit). For whereas the diabolic/masculine is
objective, the feminine/divine is subjective.
Centrifugal and centripetal.
Strength/goodness and beauty/truth - strength, corresponding to the
diabolic, being no less noumenally objective than truth, corresponding to the
divine, is noumenally subjective; beauty, corresponding to the feminine, being
no less phenomenally subjective than goodness, corresponding to the masculine,
is phenomenally objective. Whereas
strength is immoral and truth moral, beauty and goodness are alike amoral, the
amoral taking a phenomenal form in between the two noumenal extremes. Thus from the positive immorality of the
diabolic, and hence strength, to the positive amorality of the feminine, and hence
beauty; but from the positive amorality of the masculine, and hence goodness,
to the positive morality of the divine, and hence truth. If there is a negative (outer) immorality and
a negative (outer) morality in relation to both the diabolic and the divine, it
can only be in the forms of a solar (weakness) precondition to supersolar
diabolism on the one hand, that of the Antifather, and of a stellar (illusion)
precondition to superstellar divinity on the other hand, that of the
Antispirit. Likewise, if there is a
negative (outer) amorality in relation to both the feminine and the masculine,
it can only be in the forms of a planar (ugly) precondition to superplanar
femininity on the one hand, that of the Antimother, and of a lunar (evil)
precondition to superlunar masculinity on the other hand, that of the Antison.
159. In the Beginning was the alpha Void (of
electron particles), and the alpha Void was a superfeminine womb from which
first Satan (proton particles) and then Man (neutron/atomic particles) fell, as
Adam and Eve from 'the Garden'. In the
End will be the omega Heaven (of electron wavicles), and the omega Heaven will
be a supermasculine tomb to which He will rise in the salvation of Man from the
world (Resurrection). Hence the Fall and
the Resurrection are antithetical - the former from negative spirit and the
latter to positive spirit, alpha and omega of an electron-particle Beginning
and an electron-wavicle End which are completely antithetical and yet equally
noumenal - the one apparent (outer noumenal subjectivity) and the other
essential (inner noumenal subjectivity).
160. If the alpha is supernatural, then the omega
is supra-natural or, more specifically, super-artificial. For the supernatural and the super-artificial
are no less antithetical than the natural and the artificial, viz. the world
and purgatory, the Mother and Son. Thus
where the supernatural is solar and the natural planar (planetary), the
artificial is lunar and the super-artificial stellar. Now just as the essence of nature is soul, so
the essence of artifice is spirit. Hence
where the supernatural and the super-artificial are concerned, we can speak of
an antithesis between supersoul and superspirit, the former no less the essence
of supernature than the latter is the essence of super-artifice. Thus where, in the past, I have spoken of
soul and will in connection with the solar alpha and the planar world, I am
here speaking of supersoul and soul.
Similarly, where I have spoken of intellect and spirit in connection
with the lunar purgatory and the stellar omega, I am now speaking of spirit and
superspirit. For the intellect is no
less spiritual than the will soulful, and whereas the intellect is the spirit
of artifice, the will is the soul of nature. The soul of supernature, by contrast, is the
supersoul, whereas the spirit of super-artifice is the superspirit. Soul and spirit, corresponding to phenomenal
subjectivity and to phenomenal objectivity, are thus flanked by supersoul and
superspirit, corresponding to noumenal objectivity and to noumenal
subjectivity, and where the soul is feminine and the spirit masculine, the
supersoul is diabolic and the superspirit divine. The noumenal objectivity of the supersoul
contrasts, as outer light to inner light, with the noumenal subjectivity of the
superspirit, while the phenomenal subjectivity of the soul contrasts, as outer
darkness to inner darkness, with the phenomenal objectivity of the spirit. Soul and spirit are ever in opposition as
nature and artifice, just as supersoul and superspirit constitute an effective
opposition between supernature and super-artifice, the Father and the Holy
Spirit of a solar/stellar polarity which flanks the planar/lunar polarity of
the Mother and the Son. Now if soul, the
essence of nature, is antithetical to spirit, the essence of artifice, then
soul is of the star and spirit of the cross.
Similarly, if supersoul, the essence of supernature, is antithetical to
superspirit, the essence of super-artifice, then supersoul is of the superstar
and superspirit of the supercross.
161i. If the cultivation of soul is cultural, then
the pursuit of nature, the appearance of soul (the 'will' for Schopenhauer), is
philistine, since culture and philistinism stand to soul and nature as inner
and outer manifestations of the worldly (planar), and therefore have their
metaphysical/physical parallels in the atomic-wavicle/atomic-particle
distinction between the Blessed Mother and the Antimother, viz. Catholicism and
Republicanism.
ii. Likewise
if the cultivation of spirit is civilized, then the pursuit of artifice, the
appearance of spirit (the 'intellect' or 'idea' for Schopenhauer), is
barbarous, since civilization and barbarism stand to spirit and artifice as
inner and outer manifestations of the purgatorial (lunar), and therefore have
their metaphysical/physical parallels in the neutron-wavicle/neutron-particle
distinction between the Son and the Antichrist, viz. Protestantism and
Parliamentarianism (liberalism).
iii. Similarly,
if the cultivation of supersoul, the essence of supernature, is supercultured,
then the pursuit of supernature, the appearance of supersoul, is
superphilistine, since superculture and superphilistinism stand to supersoul
and supernature as inner and outer manifestations of the alpha (solar), and
therefore have their metaphysical/physical parallels in the
proton-wavicle/proton-particle distinction between the Father and the
Antifather, viz. Fundamentalism and Communism.
iv. Finally,
if the cultivation of superspirit, the essence of super-artifice, is
supercivilized, then the pursuit of super-artifice, the appearance of
superspirit, is superbarbarous, since supercivilization and superbarbarism
stand to superspirit and super-artifice as inner and outer manifestations of
the omega (stellar), and therefore have their metaphysical/physical parallels
in the electron-wavicle/electron-particle distinction between the Holy Spirit
and the Antispirit, viz. Transcendentalism and Fascism.
162. From supersoul to soul, and from soul, via a
spiritual detour, to supra-soul (superspirit), as from the Father to the
Mother, and the Mother, via the Son, to the Holy Spirit. It would be wrong to suppose that because the
Mother and the Son are in polar positions (as between the world and purgatory)
the Mother is Antichrist vis-à-vis Christ.
Clearly, this is nonsense, because to be 'anti' one must be in
complementary opposition to a given metaphysical position, existing as a
particle fall from wavicle blessedness.
The only Antichrist to Christ is the political, and therefore
parliamentary, position of a neutron-particle cursedness (in evil and hate),
whereas the Mother, existing in atomic-wavicle blessedness (of beauty and
pleasure), is simply germane to the world as an alternative deity in positive
competition with the Son (plus the Father and the Holy Spirit) for the hearts
and minds of men, some of whom will prefer soul to spirit, others spirit to
soul, yet others supersoul to superspirit, and even some who will prefer
superspirit to supersoul, the Holy Ghost to the Father (not to mention the
Mother and Son). No, the Mother is no
more Antichristic than the Father or the Holy Spirit. The Mother is simply what she is, and against
her, in complementary opposition, is ranged the Antimother of atomic-particle
cursedness (in ugliness and pain), viz. Republicanism vis-à-vis Catholicism.
163. What makes sex ungodly, and therefore
'sinful', is the fact that it is rooted in a proton imposition upon the atomic,
viz. the Father upon the Mother, with the possibility of a neutron child, viz.
the Son and/or Daughter, following conception.
Thus the electron, which alone appertains to God, is left out of the
picture, and what happens is akin to a solar-planar-lunar vicious circle of
heathen sin, with little or no possibility of a stellar redemption ... in
God. Consequently, sex can only be
unattractive to the saved spirit, the free-electron spirit of the godly,
because its starting-point in the proton, or Father, is effectively diabolic,
and one could say that a man becomes or shows himself to be a devil when
engaged in the dialectic of worldly sin, a diabolic thesis vis-à-vis a worldly
antithesis, viz. the woman, with the possibility of a lunar synthesis following
conception. Whether this devil is
negative or positive, of the Antifather (Satan) or the Father, will depend upon
whether his approach to coitus is particle orientated (and collectivistic) or
wavicle orientated (and individualistic), that is to say, whether he has sex in
a front-to-back position with the woman or in a front-to-front position, from
behind or face-to-face, and I would argue that whereas the former connotes with
(proton-particle) weakness and humiliation, the latter connotes with
(proton-wavicle) strength and pride, a difference, in effect, between science
(physics) and religion (ritual), centrifugal objectivity and centripetal
objectivity. Moreover, it would seem
that a precondition of one or other of the two main approaches to coitus is the
nature of the woman's clothing, i.e. whether dress or skirt, so that women
garbed in a dress, which is an absolutist entity, are more exposed to being
taken from behind, in a front-to-back position, than those whose preferred mode
of clothing is a skirt, the relativity of which vis-à-vis vest or blouse would
seem to indicate a preference for and/or entitlement to face-to-face coitus in
deference to a more subjective integrity, an integrity, one might say, of
wavicle as opposed to particle atoms.
However that may be, sex can only be ungodly whatever the favoured
approach of the participants; for the Father and the Holy Spirit are no less
antithetical in regard to positive diabolic/divine options than the Antifather
(Satan) and the Antispirit (Jehovah) in regard to negative diabolic/divine
options, and only a fool would seriously take the Father for God, confounding
Him with either the Creator (the Antispirit) or the ultimate Creation (the Holy
Spirit), the former of which began the Universe (in electron particles) and the
latter of which is destined to end it (in electron wavicles), the alpha and
omega of the First One and the Last One, divine appearances and divine
essences. He who stands aside from
upper-class protons, working-class atoms, and middle-class neutrons is before
or beyond the vicious circle of solar-planar-lunar enslavement, whether in the
classless electron particles of stellar virtue (before) or in the classless
electron wavicles of superstellar virtue (beyond), but only he who is beyond
the vicious circle of the worldly fall is truly classless and thus of the
Saved.
164i. To distinguish the noumenal outer subjectivity
of the Antispirit from the noumenal inner subjectivity of the Holy Spirit ...
on the basis of an electron-particle/electron-wavicle dichotomy.
ii. Likewise,
to distinguish the noumenal outer objectivity of the Antifather from the
noumenal inner objectivity of the Father on the basis of a
proton-particle/proton-wavicle dichotomy.
iii. Similarly,
to distinguish the pseudo-noumenal (quasi-phenomenal) outer subjectivity of the
Antimother from the pseudo-noumenal (quasi-phenomenal) inner subjectivity of
the Mother on the basis of an atomic-particle/atomic-wavicle dichotomy.
iv. Finally,
to distinguish the pseudo-noumenal (quasi-phenomenal) outer objectivity of the
Antison from the pseudo-noumenal (quasi-phenomenal) inner objectivity of the
Son on the basis of a neutron-particle/neutron-wavicle dichotomy.
165i. Thus, keeping to the same sequence, to
distinguish the apparent stellar from the essential stellar (superstellar) on
the basis of a chemistry/devotion divide.
ii. To
distinguish the apparent solar from the essential solar (supersolar) on the
basis of a physics/ritual divide.
iii. To
distinguish the apparent planar from the essential planar (superplanar) on the basis
of a biology/aesthetics divide.
iv. To
distinguish the apparent lunar from the essential lunar (superlunar) on the
basis of a technology/ethics divide.
Such, then, are the alpha/omega distinctions between the Devil and God,
Hell and Heaven, science and religion, protons and electrons.
166i. When it comes, by contrast, to the
intermediate distinctions between the masculine and the feminine, purgatory and
the world, politics and economics, neutrons and atoms, we shall have to
distinguish the pseudo-noumenal (quasi-phenomenal) outer subjectivity of the
Inner Antispirit from the pseudo-noumenal (quasi-phenomenal) inner subjectivity
of the Outer Spirit on the basis of an electron-biased
neutron-particle/atomic-wavicle divide.
ii. Likewise,
to distinguish the pseudo-noumenal (quasi-phenomenal) outer objectivity of the
Inner Antifather from the pseudo-noumenal (quasi-phenomenal) inner objectivity
of the Outer Father on the basis of a proton-biased
neutron-particle/atomic-wavicle divide.
iii. Similarly,
to distinguish the phenomenal outer objectivity of the Inner Antimother from
the phenomenal inner subjectivity of the Outer Mother on the basis of an
atom-biased neutron-particle/atomic-wavicle divide.
iv. Finally,
to distinguish the phenomenal outer objectivity of the Inner Antison from the
phenomenal inner subjectivity of the Outer Son on the basis of a
neutron-particle/neutron-biased atomic-wavicle divide.
167i. Hence to distinguish the apparent inner
stellar from the essential inner stellar (inner superstellar) on the basis of a
totalitarian/corporate divide.
ii. To
distinguish the apparent inner solar from the essential inner solar (inner
supersolar) on the basis of an authoritarian/feudal divide.
iii. To
distinguish the apparent inner planar from the essential inner planar (inner
superplanar) on the basis of a republican/socialist divide.
iv. And,
finally, to distinguish the apparent inner lunar from the essential inner lunar
(superlunar) on the basis of a liberal/capitalist divide.
168i. Thus whereas in science, for example,
technology is of the Antison, liberalism, its political parallel, is of the
Inner Antison.
ii. Likewise,
whereas biology is of the Antimother, republicanism, its political parallel, is
of the Inner Antimother.
iii. Conversely
whereas in religion, for example, ethics is of the Son, capitalism, its
economic parallel, is of the Outer Son.
iv. Similarly,
whereas aesthetics is of the Mother, socialism, its economic parallel, is of
the Outer Mother. And so on ... through
all possible permutations of our fourfold categories and their subdivisions
thereof.
169. Whereas 999 is suggestive, in its top-heavy
circularities, of the lunar, and thus of purgatorial criteria, 666 is no less
suggestive, given its bottom-heavy circularities, of the planar, and thus of
worldly criteria. Globes that are above
and globes that are below (9/6) in Son/Mother, or Antison/Antimother, or Inner
Antison/Inner Antimother, or Outer Son/Outer Mother distinctions, as between
bourgeois religion, science, politics, and economics on the one hand (that of
the 999), and proletarian religion, science, politics, and economics on the
other hand (that of the 666), always allowing for a sort of bourgeois
republican compromise in between which would have to take the form of 888,
where the globes are in balance. However
that may be, history requires that the 666 eclipses both the 999 and the 888,
as the lunar is superseded by the planar and the proletarian meek accordingly
inherit the earth from the materialistic bourgeoisie. But the People must be saved from the world,
and thus the 666 of their own ensuing power, by the Second Coming ... if
Heaven, and thus the Holy Spirit, is to become a concrete reality and actually
acquire institutional permanence in the context of the Social Transcendentalist
Centre, with its concomitance of a religiously sovereign People. The lunar may be 999 and the planar 666, but
the stellar can only be 0, the 0, more specifically, of the omega space towards
which the pure spirit of electron wavicles will rise in resurrectional
salvation.
170i. Physics is science in an upper-class guise;
biology science in a lower-class guise; technology science in a middle-class
guise; chemistry science in a classless guise.
However, science is par excellence the discipline of the upper
class, and never more so than in the context of physics.
ii. Likewise,
feudalism is economics in an upper-class guise; socialism economics in a
lower-class guise; capitalism economics in a middle-class guise; corporatism
economics in a classless guise. However,
economics is par excellence the discipline of the lower class, and never
more so than in the context of socialism.
iii. Similarly,
authoritarianism is politics in an upper-class guise; republicanism politics in
a lower-class guise; parliamentarianism politics in a middle-class guise;
totalitarianism politics in a classless guise.
However, politics is par excellence the discipline of
the middle class, and never more so than in the context of parliamentarianism.
iv. Finally,
ritual is religion in an upper-class guise; aesthetics (art) religion in a
lower-class guise; ethics religion in a middle-class guise; devotion religion
in a classless guise. However, religion
is par excellence the discipline of the classless, and never more
so than in the context of devotion.
171i. It could be said of science that it is
'bovaryized' away from its essence in physics when in the contexts of biology,
technology, and chemistry, and that whilst it is genuinely upper class in the
context of physics, it is only quasi-lowerclass, quasi-middleclass, and
quasi-classless in the contexts of biology, technology, and chemistry
respectively.
ii. Likewise,
it could be said of economics that it is 'bovaryized' away from its essence in
socialism (or agrarianism) when in the contexts of feudalism, capitalism, and
corporatism, and that whilst it is genuinely lower class in the context of
socialism, it is only quasi-upperclass, quasi-middleclass, and quasi-classless
in the contexts of feudalism, capitalism, and corporatism respectively.
iii. Similarly,
it could be said of politics that it is 'bovaryized' away from its essence in
parliamentarianism (liberalism) when in the contexts of authoritarianism,
republicanism, and totalitarianism, and that whilst it is genuinely middle
class in the context of parliamentarianism, it is only quasi-upperclass,
quasi-lowerclass, and quasi-classless in the contexts of authoritarianism,
republicanism, and totalitarianism respectively.
iv. Finally,
it could be said of religion that it is 'bovaryized' away from its essence in
devotion when in the contexts of ritual, art, and ethics, and that whilst it is
genuinely classless in the context of devotion, it is only quasi-upperclass,
quasi-lowerclass, and quasi-middleclass in the contexts of ritual, aesthetics,
and ethics respectively.
172i. Since science is fundamentally the discipline
of the Antifather (physics), biology is the Antifather in the guise of the
Antimother, technology the Antifather in the guise of the Antison, and
chemistry the Antifather in the guise of the Antispirit. A quasi-atomic, quasi-neutronic, and
quasi-electronic 'bovaryization', in each case, of the proton root, or essence,
of science.
ii. Likewise,
since economics is fundamentally the discipline of the Outer Mother
(socialism), feudalism is the Outer Mother in the guise of the Outer Father,
capitalism the Outer Mother in the guise of the Outer Son, and corporatism the
Outer Mother in the guise of the Outer Spirit.
A quasi-protonic, quasi-neutronic, and quasi-electronic 'bovaryization',
in each case, of the atomic root, or essence, of economics.
iii. Similarly,
since politics is essentially the discipline of the Inner Antison
(parliamentarianism), authoritarianism is the Inner Antison in the guise of the
Inner Antifather, republicanism the Inner Antison in the guise of the Inner
Antimother, and totalitarianism the Inner Antison in the guise of the Inner
Antispirit. A quasi-protonic,
quasi-atomic, and quasi-electronic 'bovaryization', in each case, of the
neutron essence of politics.
iv. Finally,
since religion is essentially the discipline of the Holy Spirit (devotion),
ritual is the Holy Spirit in the guise of the Father, art the Holy Spirit in
the guise of the Mother, and ethics the Holy Spirit in the guise of the
Son. A quasi-protonic, quasi-atomic, and
quasi-neutronic 'bovaryization', in each case, of the electron essence of
religion.
173. To see drama as the literature of speech and
philosophy as the literature of thought, thereby drawing a distinction between
'the speaker' and 'the thinker' on the basis of a sort of alpha/omega literary
divide. Similarly, to draw a distinction
between 'the writer', or novelist, and 'the reader', or poet, since the novelist
is par excellence a writer, whereas the poet, although something
of a writer in his own right, is more readily associated with public readings
of his work than with the actual writing of it, and therefore qualifies, by
analogue, for association with the notion of a literature of reading as opposed
to writing, a literature which places him in between the dramatist and the
philosopher but over the writer. For
where the writer's association is with a literature of action, of plot before
the word, and the dramatist's association with a literature of speech, of
word-motivated action, the poet's is with a literature of intellect, of writing
to read, and in reading his verse he achieves literary fulfilment, the sort of
fulfilment which the philosopher only achieves in thought, in thinking to write
(though writing to think is also pertinent to a philosopher's achievement,
albeit from an alpha-fundamentalist rather than an omega-transcendentalist
standpoint). Thus the philosopher is
indeed antithetical not to the poet but to the dramatist, who writes to speak,
and whose speech is the inspiration, in consequence, of dramatic action. In drama, pride precedes strength, in
philosophy truth precedes joy. Where
poetry and prose are concerned, however, beauty precedes pleasure and love
precedes goodness. For the novelist must
first conceive of a beautiful action before he can write, whereas the poet must
first love his poem before he can read it.
174. From the noumenal objectivity of dramatic
speech to the noumenal subjectivity of philosophic thought via the phenomenal
objectivity of poetry recitals and the phenomenal subjectivity of
fiction-writing. From a literary alpha
to a literary omega via purgatorial and worldly relativities in between,
speaking and thinking being no less noumenal than reading and writing are
phenomenal. A literary salvation for the
world (of fiction) is from drama and poetry, whereas a literary salvation from
the world is in philosophy, which alone pertains, in its pursuit of truth, to
God.
175. Prose poems are to poetry what short stories
are to fiction - namely, a middle-ground extrapolation which brings the Son to
the Mother and the Mother to the Son in a sort of lunar/planar compromise
between the two. Prose poems descend
towards the world, while short stories (poetic prose) ascend towards purgatory,
though each of these hybrid genres stops well short, as it were, of actually
reaching either extreme.
176. As branches of the Arts, music, architecture,
literature, and art appertain to a religious (as opposed to a scientific,
economic, or political) integrity, with, broadly, music as the art of the
Father (an emotional 'bovaryization' of the Holy Spirit, i.e. God),
architecture as the art of the Mother (a wilful 'bovaryization' of the Holy
Spirit), literature as the art of the Son (an intellectual 'bovaryization' of
the Holy Spirit), and art alone truly standing as the art of the Holy Spirit
(in deference to an electron-wavicle spirituality). However, notwithstanding the fact that each
branch of the Arts is subdivisible into four main disciplines (corresponding,
in some sense, to each pole of the religious quadruplicity), we should
distinguish between art which is fully religious, and therefore electronic, and
art which, being acoustic or naturalistic, effectively appertains not to Heaven
but to the world ... in a kind of atomic affiliation with economics. Such art, whether musical, architectural,
literary, or plastic, I shall describe as pertaining to the Outer Father in the
case of music, to the Outer Mother in the case of architecture, to the Outer
Son in the case of literature, and to the Outer Spirit in the case of art, and
where true art is religious, it is economic.
177i. In music, such 'economic art' takes the form
of oratorios (the music of the Outer Father), while the music of true art takes
the form of soul (the music of the Father).
ii. In architecture, it takes the form of
residential housing (the architecture of the Outer Mother), while the
architecture of true art takes the form of tower blocks (the architecture of
the Mother).
iii. In
literature, it takes the form of rhymed poetry (the literature of the Outer
Son), while the literature of true art takes the form of abstract computer
poems (the literature of the Son).
iv. In
art, it takes the form of drawing (the art of the Outer Spirit), while the art
of true art takes the form of computer graphics (the art of the Holy Spirit).
178i. Where the three remaining subdivisions of the
Arts are concerned, we are of course speaking, in music, of ballet, symphonies,
and concertos (the acoustic music of the pseudo-Outer Mother, the pseudo-Outer
Son, and the pseudo-Outer Spirit), as opposed, in supermusic, to pop, rock, and
jazz (the electric music of the pseudo-Mother, the pseudo-Son, and of the
pseudo-Spirit).
ii. In
architecture, we are speaking of civic, commercial, and ecclesiastical (the
naturalistic architecture of the pseudo-Outer Father, the pseudo-Outer Son, and
the pseudo-Outer Spirit), as opposed, in super-architecture, to towering civic,
commercial, and ecclesiastical buildings (the synthetic architecture of the
pseudo-Father, the pseudo-Son, and the pseudo-Spirit).
iii. In
literature, we are speaking of drama, novels, and philosophy (the book-based
literature of the pseudo-Outer Father, the pseudo-Outer Mother, and the
pseudo-Outer Spirit), as opposed, in super literature, to film drama, radio
fiction, and computer programming (the electronic literature of the
pseudo-Father, the pseudo-Mother, and the pseudo-Spirit).
iv. In
art, we are speaking of painting, figure sculpture, and busts (the naturalistic
art of the pseudo-Outer Father, the pseudo-Outer Mother, and the pseudo-Outer
Son), as opposed, in super-art, to light art, light sculpture, and photography
(the electric or synthetic art of the pseudo-Father, the pseudo-Mother, and the
pseudo-Son).
179. Let us now endeavour to tabulate the
different Arts and their relations both to the world and to Heaven, thus:-
i. Music
as the art of the Outer Father when acoustic, but of the Father when electric.
ii. Architecture
as the art of the Outer Mother when traditional, but of the Mother when modern.
iii. Literature
as the art of the Outer Son when book-based, but of the Son when electronic.
iv. Art
as the art of the Outer Spirit when naturalistic, but of the Holy Spirit when
synthetic.
180i. Added to which we have the subdivisions of
music, viz. oratorios, ballet, symphonies, and concertos, which contrast, as
atoms to electrons, with the fourfold subdivisions of modern music (supermusic)
into soul, dance, rock, and jazz.
ii. The
subdivisions of architecture, viz. civic, residential, commercial, and
ecclesiastical, which contrast, as atoms to electrons, with the fourfold subdivisions
of modern architecture (super-architecture) into towering civic, residential,
commercial, and ecclesiastical.
iii. The
subdivisions of literature, viz. drama, fiction, poetry, and philosophy, which
contrast, as atoms to electrons, with the fourfold subdivisions of modern
literature (super literature) into film drama, radio fiction, computer poems,
and computer programming.
iv. The subdivisions of art, viz. painting,
sculpture, busts, and drawing, which contrast, as atoms to electrons, with the
fourfold subdivisions of modern art (super-art) into light art, light
sculpture, photography, and computer graphics.
181. Where the Arts exist there are also the
Anti-arts, whether in music, architecture, literature, or art, and I shall
argue that where the Anti-Arts are acoustic, naturalistic, traditional, or
whatever, what may be called the Anti-superarts are electric, if not
electronic, and that, just as we found a correlation between art and economics
on the one hand and super-art and religion on the other, so a like-correlation
exists between anti-art and politics on the one hand and anti-superart and
science on the other, giving us a kind of vertical antithesis between anti-art
and art, but a horizontal, or alpha/omega, antithesis between anti-superart and
super-art, the former pair equivalent, in their purgatorial/worldly polarity,
to politics and economics, the latter pair equivalent to science and religion,
to the Devil and God. Hence where art is
bureaucratic, anti-art is democratic.
And where super-art is theocratic, anti-superart is autocratic. Art is phenomenally subjective (and therefore
feminine), whilst anti-art is phenomenally objective (and therefore
masculine). Anti-superart is noumenally
objective (and therefore diabolic), while super-art is noumenally subjective
(and therefore divine). Anti-art is of
the Inner Antifather in music, the Inner Antimother in architecture, the Inner
Antison in literature, and the Inner Antispirit in art, whereas anti-superart
is of the Antifather in music, the Antimother in architecture, the Antison in
literature, and the Antispirit in art. I
do not wish, at this point, to go into the full gamut of anti-art and
anti-superart genres, but I will say this: that, whereas in music, antimusic is
of the Inner Antifather when operatic (compared to which classical dance,
symphonic poems, and virtuoso instrumentals assume 'pseudo' standings relative
to an elemental 'bovaryization'), anti-supermusic is of the Antifather when
conceived in the guise of rap (compared to which funk, punk, and blues assume
'pseudo' standings relative to an elemental 'bovaryization'). For opera is to antimusic what rap is to
anti-supermusic: namely the alpha-most discipline, and therefore what most accords
with a parallel antithesis, respectively, to oratorios and soul. In fact, such an antithesis is nothing less
than one between musical authoritarianism and feudalism in the case of operas
and oratorios, but ... musical physics and ritual in the case of rap and soul.
182. Having argued thus, I am obliged, on further
reflection, to confess that I have probably hyped soul, pop, rock, and jazz
into standings which, frankly, they don't generally deserve. For it seems to me that rap, funk, punk, and
blues are less anti-supermusical revolts against a supermusical precondition
than degenerations of what is essentially, in any case, anti-supermusic by dint
of its reliance on what may be called drum-based rhythms. If soul, pop, rock, and jazz were truly supermusical
art forms, then why the persistent reliance on what is patently a noumenally
objective, and therefore particle-oriented, mode of rhythmic presentation, viz.
drums? Does it not seem that, to greater
or lesser extents, all drum-based
electric music is fundamentally anti-supermusical, and therefore not so much a
revolt against supermusic (which, in any case, scarcely existed in any great
quantity or purism in the late-twentieth century) as a further moral, though
hardly technological, decline from antimusic, viz. the secular 'classical' music
of the nineteenth century? Hence where
the latter was lunar or, if you will, superlunar, the drum-based electric music
of the twentieth century was supersolar, and thus less political in its essence
than scientific, less a thing of the Inner Antifather (and its attendant
'bovaryizations') than of the Antifather (with its attendant
'bovaryizations'). Therefore it would
seem that things have gone from bad to worse, as from purgatory to Hell, the
masculine to the diabolic. Consequently,
the only way they can improve is through a supermusical rejection of
anti-supermusic, and such a rejection, amounting to a moral revolution, can
only take the form of electronic music, the music of a religious, as opposed to
a scientific, age and sensibility. Such
electronic music will avail itself of electronic drums where anti-supermusic
used acoustic drums, and drum machines where anti-supermusic used hand
percussion. In other words, it should be
possible to distinguish, through a sort of star/cross dichotomy, supermusic of
the Father and the Mother (based in electronic percussion), from supermusic of
the Son and the Holy Spirit (based in the use of drum machines), no less than
we can distinguish the anti-supermusic of the Antifather and the Antimother
(based in acoustic drums) from the anti-supermusic of the Antison and the
Antispirit (based in the use of hand percussion), thereby affirming a sort of
centrifugal/centripetal distinction between them.
183. Where anti-art was largely a
nineteenth-century romantic revolt against classical precedent, anti-superart
was mainly a twentieth-century extension of such anti-art into the supersolar
regions of a science-based objectivity.
Therefore where anti-art takes the forms of secular paintings (including
twentieth-century abstracts), sculptures, busts, and drawings, anti-superart
usually takes the forms of performance art (the pseudo-Antifather), mobiles
(the pseudo-Antimother), technological art (the pseudo-Antison), and airbrush
art (the Antispirit). Where anti-art is
naturalistic, it is artificial and mechanical.
Where anti-art is purgatorial, it is hellish. And it was the 'art' par
excellence of the twentieth century, the century of anti-superart in
whatever branch of the arts you care to name.
Only in light art, holography, photography, and computer graphics does
one see the supersession of anti-superart by super-art, as soulful, wilful, and
intellectual 'bovaryizations' of the Holy Spirit, commensurate with the
pseudo-Father, the pseudo-Mother, and the pseudo-Son, intimate, no matter how
obliquely, of the spiritual art of the Holy Ghost per se, and thus of
computer art, the final resolution of all super-art in the most unequivocally
religious context of a programmed noumenal subjectivity.
184. A mistake I made in the past, but which I
intend to rectify here ... as I bring yet another re-evaluation to bear on
preceding evaluations, was to see the worldly star as centrifugal (and hence
objective), but the cross as centripetal (and hence subjective). Unfortunately, recent logical procedures
would not confirm me in that view, since it should be evident that the worldly
star, tying-in with the feminine, is phenomenally subjective, whereas the
cross, tying-in with the masculine, is phenomenally objective, with
planar/lunar distinctions between the two entities, entities which, in the case
of the worldly star, will be contiguously encircled but, in the case of the
cross, free-standing. Hence where the
worldly star is relatively subjective in its centripetal binding, the purgatorial
cross is relatively objective in its centrifugal freedom. Therefore while the worldly star is closer,
as phenomenal subjectivity, to the supercross, the cross is closer, as
phenomenal objectivity, to the superstar, since where the supercross is contiguously
encircled, the superstar is free-standing, and such an absolute distinction
reflects a divine/diabolic antithesis, which is nothing less than that between
Hell and Heaven. If the superstar is the
lie and the supercross the truth, then the cross is a half-lie and the star a
half-truth: the half-truth of phenomenal subjectivity as against the half-lie
of phenomenal objectivity. Salvation for
the world ... of the contiguously-encircled star ... is in the Heaven of the
contiguously-encircled cross, the supercross, and such salvation lifts
subjectivity from the relative to the absolute, the phenomenal to the noumenal,
bringing divine redemption to pass.
185. Can one therefore speak, as I did only a page
or two ago, of a centrifugal/centripetal dichotomy between, say, electronic
percussion and drum machines? No, it
seems that such a description cuts both ways, so that electronic percussion,
for example, can be either centrifugal (and objective) or centripetal (and
subjective) depending on the context in which it is used, i.e. whether
free-standing in noumenal objectivity or contiguously-encircled - probably
through a more synth- or midi-based link-up - in phenomenal subjectivity. Likewise it seems to me that drum machines
(we are of course happy to affirm a connection between electronic percussion
and the star and drum machines and the cross) can be either centrifugal (and
objective) or centripetal (and subjective), depending on the context in which
they are used, i.e. whether free-standing in phenomenal objectivity or
contiguously-encircled - possibly through a more synth- or computer-based
link-up - in noumenal subjectivity.
Hence whereas electronic percussion can be either of the superstar or
the star, absolutely objective or relatively subjective, drum machines will be
either of the cross or the supercross, relatively objective or absolutely
subjective, and they should be known and judged accordingly.
186. We may characterize the alpha/omega dichotomy
between noumenal objectivity and noumenal subjectivity in terms of expression
and impression, but the purgatorial/worldly dichotomy between phenomenal
objectivity and phenomenal subjectivity in terms of oppression and
repression. Objectivity, which is
diabolic/masculine, either expresses itself (noumenal) or oppresses others
(phenomenal), whereas subjectivity, which is feminine/divine, either represses
itself (phenomenal) or impresses others (noumenal). Oppression and repression are no less
mutually exclusive than expression and impression, though the world, being
phenomenally relative, can be repressed from above both directly, through the
oppression of phenomenal objectivity, and indirectly, through the
self-expression of noumenal objectivity.
Liberation for the world is from both oppression and expression, and the
liberated world (Marxist) is then in a position to be saved from itself (and
repression) for the noumenal subjectivity of the other, viz. God
(impression). If the noumenal is
expressive in the alpha, then it will be impressive in the omega. If the phenomenal is oppressive in the
purgatorial, then it will be repressive in the worldly. A selfish expression (of Hell) by the
diabolic, and a selfless impression (of Heaven) by the divine. A selfish oppression (of the world) by the
masculine, and a selfless repression (of God) by the feminine. Objectivity is selfish, though noumenal
objectivity is self-centred (and proton-expressive), whereas phenomenal
objectivity is directed towards others (neutron-oppressive). Conversely, subjectivity is selfless, though
phenomenal subjectivity is directed against the self (electron-repressive),
whereas noumenal subjectivity is directed towards the other, viz. God, in
impressive devotion to electron-wavicle transcendence. God is impressive, and those who are godly
seek to impress.
187. Oppressors become expressers, crosses burn
and the superstar is unleashed upon the world in selfish reaction to its
selfless revolt, the proton lie against the atomic half-truth. If God is impressive, then the Devil is expressive,
and the Diabolic accordingly express their anger and opposition to the world
and its liberation struggles. People are
killed and tortured, and all because they no longer wish to be the passive
victims of lunar oppression, suffering, in consequence, the indignity of solar
expression. Liberalism, under threat
from a world in Marxian revolt against its oppressors, has unleashed the 'dogs
of war' upon the People, and the People are torn to shreds as the nightmare of
noumenal expression unfolds. Yet Republicanism
can and has triumphed, and the People often kill their tormentors and emerge
victorious from the nightmare into which masculine reaction has plunged
them. The feminine meek do inherit the
earth, partially if not entirely, relatively if not absolutely, and with
democracy in their grasp they take political, judicial, and economic sins upon
their shoulders from fear that such sins, or that which is ungodly, should ever
return to the hands of their historical oppressors and be used against them ...
to the greater glory, if needs be, of noumenal self-expression. Yes, the meek can and do inherit the
earth. But if the meek are to be saved
from their sins, they will have to democratically fob them off onto the
messianic equivalence of a Second Coming when the opportunity arises, in order
that the dream of Paradise may become a reality and noumenal subjectivity
replace the phenomenal subjectivity of their republican inheritance. Power for the People is not the end-in-itself
that it was for their historical oppressors, but a means to a new and greater
end - the end, namely, of selfless impression in devotion to the other. Only when they have been saved from their
worldly sins, through the Second Coming equivalence, will the People truly see
God and the other become the supreme self of the spirit within. Only then will the supercross prevail, and
prevail, in electron blessedness, for all Eternity. Verily, that is the Truth, that is my Will,
and that is the Way ... to the joyful wisdom of the Life Supreme
LONDON 1992 (Revised 2012)
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