LAST JUDGEMENTS
Supernotational Philosophy
Copyright © 1992–2012 John O'Loughlin
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1. To see amorality not as a middle ground in
between immorality and morality, but as a tendency to alternate between such extremes,
so that the amoral man is both immoral and moral by turns.
2. To distinguish between the absolute
immorality of noumenal objectivity and the relative immorality of phenomenal
objectivity on the one hand, and between the relative morality of phenomenal
subjectivity and the absolute morality of noumenal subjectivity on the other
hand. Thus a distinction, broadly,
between the absolute immorality of science and the relative immorality of
politics, as against the relative morality of economics and the absolute
morality of religion. Diabolic to
masculine in the one case, that of the objective (both noumenal and
phenomenal), feminine to divine in the other case, that of the subjective (both
phenomenal and noumenal).
3. The Devil separates, but God unites. Science separates, or reduces matter to its
basic components in an attempt to dominate it, whereas religion unites, or
brings people together in order that they may transcend their phenomenal selves
through the noumenal self of God.
Similarly politics separates, or divides people from one another on the
basis of party allegiance, whereas economics unites, or brings people together
in pursuit of common economic goals. The
only difference between science and politics, however, is that whereas science separates
absolutely, on the basis of noumenal objectivity, politics separates
relatively, on the basis of phenomenal objectivity. Likewise the significant difference between
economics and religion is that whereas economics unites people relatively, on
the basis of phenomenal subjectivity, religion unites them absolutely, on the
basis of noumenal subjectivity. Marx may
bring phenomenal selves together into unions of the working class, the class of
the world (and hence economics), but only God can bring the noumenal self of an
absolute unity to pass.
4. Hell is the noumenal separateness
(disunity) of a proton-particle absolutism; Heaven, by contrast, the noumenal
joinedness (unity) of an electron-wavicle absolutism. The former is absolutely cursed and the
latter absolutely blessed. Purgatory is
the phenomenal separateness (disunity) of a neutron-particle relativity, the
world the phenomenal joinedness (unity) of an atomic-wavicle relativity. The former is relatively cursed and the
latter relatively blessed.
5. Freedom, which is commensurate with
particle objectivity, is cursed, both absolutely (through science) and
relatively (through politics), whereas binding, which is commensurate with
wavicle subjectivity, is blessed, both relatively (through economics) and
absolutely (through religion). Freedom
is a curse of the unbounded star (noumenal) and of the unbounded cross
(phenomenal), whereas binding is a blessing of the bounded star (phenomenal)
and of the bounded cross (noumenal).
Hence whereas the Father and Christ are both, relative to religion,
cursed, the Mother (Blessed Virgin) and the Holy Spirit are alike blessed - the
former relatively and the latter to an absolute degree.
6. Individualism is a thing of the Devil,
collectivism a thing of God. The Devil
separates into individuals, God unites into collectives. Satan was himself a fall from the binding to
the primal heavenly collectivism into the freedom of hellish individualism, and
was thereby accursed. Yet if the Devil
is absolutely accursed in his noumenal individualism, then Purgatory is
relatively accursed in its phenomenal individualism, the individualism or,
rather, individuality (for the 'ity' differs from the 'ism' as phenomenal from
noumenal) of the lunar as opposed to solar, and hence politics as against
science. Contrasted to this
individuality, however, we find the collectivity of the world which, in its
phenomenal subjectivity, strives to unite the People against their
individualistic oppressors, and from which we can extrapolate the noumenal
subjectivity or, rather, subjectivism (for the same criteria relating to the
distinction between the 'ity' and the 'ism' apply here) of God ... in an
absolute collectivism which transcends the world in and through the Saviour,
Who is One with God. Thus whereas
individualism and collectivism are noumenally absolute, individuality and
collectivity are phenomenally relative, the relativity of purgatory and the
world as against the absolutism of Hell and Heaven.
7. If the Devil is individualism, or noumenal
objectivism, and God collectivism, or noumenal subjectivism, then the Devil is
public and God private, like, be it noted, science and religion, the former
absolutely outer and the latter absolutely inner. Yet in between the absolute public and the
absolute private we find the relative public and the relative private, the
relativity of politics and economics, the former of which is relatively outer
and the latter relatively inner, with objective and subjective distinctions in
regard to their respective masculine and feminine essences. We can no more speak of the bounded star as
public than of the free cross as private; for the one appertains to the
collectivity of phenomenal subjectivity and the other to the individuality of
phenomenal objectivity. The bounded star
of the world is no more public because the free star (superstar) of Hell is
public, than the free cross of purgatory is private because the bound cross
(supercross) of Heaven is private. The
private begins where the public ends, and the private is always subjective, and
therefore economic or religious, where the public is objective, and therefore
scientific or political.
8. What is the difference, you may wonder,
between a public school and a private school?
For, assuredly, there is one, and
it is nothing less than a distinction between the Devil and God, science and
religion, alpha and omega, noumenal objectivism and noumenal subjectivism,
individualism and collectivism. Quite
simply, the public school has a secular bias and the private school a religious
bias, the former staffed by teachers of a scientific persuasion, the latter by
priests and/or nuns, so that we may infer a sort of English/Irish dichotomy
between the two extremes, which makes for a diametrically contrary approach to
the world. And yet, in between, we find
the vertical axis, as it were, of grammar and state schools, the former
purgatorial where the latter are worldly, a distinction, quite clearly, between
politics and economics, phenomenal objectivity and phenomenal subjectivity,
individuality and collectivity, which tends to the production not of soul and
spirit, as in the public/private dichotomy, but of intellect and will; not of
heat and light but of coldness and darkness, and which thereby establishes or,
rather, confirms a middle-class/working-class dichotomy, as against the
upper-class/classless distinction existing between public schools and private
schools. Of course, we should not forget
that this middle-class/working-class dichotomy is not absolute, like the
upper-class/classless one, and that grammar schools and state schools can
accordingly draw together into comprehensives, which confirm the relativity of
the phenomenal in a sort of educational parallel to bourgeois republicanism,
that mid-point between liberal democracy and social democracy,
parliamentarianism and People's republics.
9. No less than 6 is the number of the world
and 9, its polar antithesis, the number of purgatory ... so 3 is the number of
the Devil and 12 the number of God, since 3 is no less horizontally
antithetical to 12 than 9 is vertically antithetical to 6. We speak of 3 in connection with triangles,
triads, troikas, trinities, trios, tridents, and other such threefold
phenomena, and even treble 6, the Biblical number of the Beast, is only
conceivable as diabolic on account of the factor of three, which constrains the
6, viz. the world, to the Devil's will, whether that Devil be Lenin, Stalin,
Mao, or whoever. Conversely, a double 6
would point in the direction of the world coming under God's will, since two
sixes are twelve, and twelve, being a divine number, is the number of Christ's
disciples, of the twelve days of Christmas, the twelve months of the year, the
twelve signs of the zodiac, the twelve stages of life which both precede and
succeed the human stage, and so on.
10. To speak not of a
fundamentalist/transcendentalist dichotomy between the alpha and omega of the
divine spectrum, but of the divine spectrum being transcendental in both its alpha
(Jehovah) and omega (Universal Spirit) manifestations, with negative and
positive, false and true implications respectively. Hence the false transcendentalism of the
alpha ... as against the true transcendentalism of the omega, whether one
thinks of such a dichotomy in traditional naturalistic terms (old brain), as
between Judaism and Taoism, or in contemporary artificial terms (new brain), as
between Marxism and Social Transcendentalism.
11. Formerly, I would have thought not only of
Judaism in terms of fundamentalism, but of Judaism and Islam being roughly
equivalent and therefore appertaining to the same God - one extrapolated,
needless to say, from the central star of the Galaxy. Now I have good reason to doubt the validity
of such a viewpoint; for it seems to me that the historical friction between
Judaism and Islam, not to mention Jews and Arabs, owes more than a little to
the fact that Islam is not commensurate with Judaism but,
being a much younger religion, appertains, through Mohammed, to an omega
extrapolation from, and therefore antithesis to, the sun, so that it
effectively has less to do with illusion and sadness than with strength and
pride, standing in direct opposition, traditionally, to oriental despotism,
that autocratic equivalence whose quantitative and qualitative concomitants are
weakness and humiliation, the concomitants of the Satanic Fall from Jehovah
which make for a species of fundamentalism as false and negative as Islamic
fundamentalism is true and positive. Yet
what applies to oriental despotism would also apply to Bolshevism or Sovietism,
that diabolic fall from Marx, which is to the modern world what despotism was
to the ancient one, a sort of false fundamentalism which Islam rightly
perceives as a threat to its own omega-biased integrity, and against which it
has accordingly revolted through the upsurge of Islamic Fundamentalism, the
contemporary form of Islam which is no less of the new brain than the
traditional, pre-Soviet form was of the old brain. Hence whilst Islam is assuredly
fundamentalist rather than transcendentalist, it signifies the true
fundamentalism of positive soul as against the false fundamentalism of negative
soul, a positive ritual-based creed which fights shy of both negative ritual
(false fundamentalism) and negative/positive devotion ... in, traditionally,
the Judaic/Taoist polarity of the old brain and, contemporaneously, the
Marxist/Social Transcendentalist polarity of the new one, where
transcendentalism is either false or true, particle or wavicle, in relation to
alpha or omega spirit. Thus where
transcendentalism is spiritual, and hence of the electron, fundamentalism is
soulful, and hence of the proton.
Whether transcendentalism is negative or positive, it is of the Divine,
whereas fundamentalism is of the Diabolic even in its positive, or Islamic,
manifestation.
12. Unlike transcendentalism and fundamentalism,
Christianity has its roots in the world, since it derives from a more evolved
or, depending on your standpoint, devolved background that had both Grecian and
Germanic pagan traditions with which to contend. The Father of Christianity is neither
commensurate with Jehovah nor Allah, spirit nor soul, but, rather, with worldly
will, and has its basis less in the Cosmos than in the scrotum, with a trinity
of the 'Three in One' that would seem to derive from the scrotum, the penis,
and semen, so that the penis, or Christ, is apperceived as the channel through
which the semen, or spirit of the Father, reaches the world, viz. woman, from
its base in the scrotum, or Father.
Hence, as a religion of the will, Christianity affirms the world even
when it would appear to be denying it, and I would guess that of the three main
traditional branches of Christianity, viz. Eastern Orthodoxy, Roman Catholicism,
and Anglicanism, Eastern Orthodoxy is closer to the Father, and hence the
scrotum; Roman Catholicism closer to the semen, and hence the Holy Spirit; and
Anglicanism closer to the penis, and hence the Son, the channel through which
the Holy Spirit ... of the Father ... reaches the world. Although, that said, we must allow for the
rather more puritanical forms of Christianity which reject the world in favour
of an intellectual bias for the Word, and are accordingly lunar in their more
evolved Protestant integrities. For if
Anglo-Catholicism is half-way up the lunar limbo, as it were, in its worldly
affirmation of the Son, then Nonconformist Protestantism is right up it ... in
an ethical rejection of the world, and hence the will, which makes the Cross
the symbol of its revolt, a revolt against Christianity which is effectively
anti-Christian. For the Cross by itself
is no worldly sentience but existential, not realistic but materialistic, and
thus a symbol of phenomenal objectivity, the very thing upon which Christ, with
his subjective doctrine of the 'kingdom within', was crucified by the Romans,
and crucified precisely because, unlike the Jews (whose allegiance to Jehovah
was symptomatic of noumenal subjectivism in its negative manifestation) they could
only relate to the 'kingdom without', the objective kingdoms of the world. No, the Cross by itself is a terrible symbol,
and only those who are anti-Christian, and thus anti-Catholic, would uphold it
... to the detriment of the world. Rest
assured, however, that the Second Coming will know how to tell the living from
the dead, terrestrial life from lunar death, and will judge accordingly! The light within of the superstellar Beyond
will be cultivated to a divine peak ... once the world is saved from its
mundane sin and elevated to God, wherein scrotum, penis, and semen will have no
place. In fact, so irrelevant would the
world be to God ... that something more drastic than circumcision may be
required to safeguard the moral standing of the saved People and prevent their
backsliding into worldly sin.
13. Where formerly I would have regarded books
as not genuinely contemporary in relation to, say, discs and tapes, I now
regard them as being just as contemporary from a middle-class, or lunar, point
of view, since it seems to me that books are lunar where, for example, tapes
are planar (of the planetary world), discs stellar, and magazines solar. Yes, I have gradually come to the view that
there exists a kind of alpha/omega dichotomy between magazines and discs, with
books and tapes forming a purgatorial/worldly polarity in between, much as
though they pertained to a vertical rather than horizontal axis - the axis of,
say, politics and economics as against science and religion. However that may be, it seems to me that
whereas magazines are upper class, and therefore of the outer light of noumenal
objectivism, discs are classless, and hence of the inner light of noumenal
subjectivism. Similarly, I would contend
that whereas books are middle class, and therefore of the outer darkness of
phenomenal objectivity, tapes are working class, and hence of the inner
darkness of phenomenal subjectivity. For
it seems to me that both magazines and books are objective, in contrast to the
subjective nature of tapes and discs.
Furthermore, I should like to distinguish the divine alpha of
stylus-employing LPs (vinyl records of a long playing status) from the divine
omega of compact discs and laser discs in general, since it seems to me that
such a transcendently alpha/omega distinction can be inferred to exist between,
say, albums and CDs on the basis of their contrary allegiance to the inner
light - the former in terms of a particle hardness (stylus) and the latter in
terms of a wavicle softness (laser).
Hence where long-playing albums are somehow Marxian, compact discs are
somewhat centrist in the Social Transcendentalist sense to which I would apply
that term, a sense implying the omega of the inner light as opposed to its
alpha. However, if discs are divine,
then magazines, appertaining to the outer light of photographic reproduction,
are comparatively diabolic, whether in relation to the false fundamentalism, so
to speak, of the negative alpha or, conversely, to the true fundamentalism of
the positive omega - a distinction, I would argue, between, say, flat-spined
magazines and their sharp-spined counterparts, where we are conscious of a sort
of centrifugal/centripetal dichotomy between the two kinds of relationship to
the outer light. Yet we live in an age
when, more often than not, God tends to evolve out of the Devil than to exist
in splendid isolation from Him, and so we cannot be surprised when, say,
computer magazines offer free compact floppies attached to their front covers,
and it would appear that the Diabolic and the Divine overlap in what would
strike this writer as a paradoxical juxtaposition. Paradoxical or not, magazines do enter into a
direct relationship with discs, just as, on the other axis, books enter into a
like-relationship, from time to time, with tapes, as in the case of language
paperbacks which come packed with audio cassettes in a sort of compromise
situation between the lunar and the planar, the purgatorial and the worldly,
that might suggest to some people an analogy with comprehensive schools or
bourgeois republics or some such middle-class/working-class overlap. Certainly books and tapes can be conceived in
terms of a sort of alpha/omega dichotomy relative to their respective spectra,
and I would argue that, for books, such a dichotomy will take the form of a
photographic bias on the one hand and of a textural bias on the other, with
perceptual and conceptual implications that can exist in lunar isolation or
draw together into a kind of liberal compromise between the two extremes, whereas,
for tapes, the dichotomy in question will be more along the lines of a
video/audio divide than of a photographic/textural one. Such a dichotomy reflects, in both cases, a
sort of Left/Right division, since the Left is outer where the Right is inner,
and books that heavily embrace photographs are no less left wing in relation to
textural books than ... video cassettes are left wing in relation to audio
cassettes. In fact, one could argue that
such a Left/Right distinction applies no less to magazines where there is a
marked photographic/textural dichotomy, with 'balanced' magazines coming
somewhere in-between.
14. It would be as wrong, however, to regard all
books as contemporary middle-class phenomena as to regard, say, all tapes as
contemporary working-class phenomena. If
there is a contemporary quadruplicity between magazines, books, tapes, and
discs, there are also traditional
quadruplicities involving some ancestor of any given medium, and where
the contemporary quadruplicity might have reference to glossy magazines,
paperbacks, cassettes, and albums and/or compact discs, we are thinking rather
more in terms of, say, newspapers, hardbacks, tape-recorder spools, and
old-fashioned 78rpm records and 45rpm singles for, at any rate, the most recent
of the traditional quadruplicities, a quadruplicity that may well have
reference to the midbrain where the contemporary one has reference to the new
brain, and which would leave the possibility of a still older quadruplicity
having reference to the old brain and thus to criteria in which, say,
illuminated manuscripts, large leather-backed embossed books, double-handled
scrolls, and single-handled scrolls were the approximate ancestral parallels to
the rather more familiar magazines, paperbacks, cassettes, and discs of the
modern world, midbrain anachronisms
notwithstanding. Therefore it is not the
paperback or magazine which is obsolescent ... so much as the traditional
parallel to it, and although we may, as contemporary working-class or classless
people, prefer tapes or discs to magazines and paperbacks, we cannot dismiss
them as obsolete. All we can do is
perceive them for what they are, for upper-class and/or middle-class phenomena,
and continue to fight the class war according to our various lights, struggling
for the day when magazines and paperbacks will be on the rubbish heap of
history and only tapes and, preferably, discs prevail as, first, the world and,
then, Heaven stakes its claim on the planet, and we move from an open-society
toleration of objective freedoms to a closed-society devotion to subjective
bindings of the most sublime order.
Tapes may be better than books, but compact discs are the best, and one
day humanity will be brought to the noumenal subjectivism of the inner light to
an extent which will render the phenomenal subjectivity of the inner darkness
morally unacceptable and effectively erase the alpha transcendental
subjectivism of the stylus-employing disc, its Marxian divinity eclipsed by the
ultimate divinity of omega transcendentalism.
15i. Art is the art form of religion, with
painting as the art of the ritualistic Father, sculpture as the art of the
aesthetic Mother, busts as the art of the ethical Son, and drawing as the art
of the devotional Holy Spirit.
ii. By
contrast, music is the art form of science, with singing as the music of the
physical Antifather, dancing as the music of the biological Antimother,
virtuoso compositions, e.g. concertos, as the music of the technological
Antison, and ensemble compositions, e.g. symphonies, as the music of the
chemical Antispirit.
iii. Likewise,
literature is the art form of politics, with drama as the literature of the
authoritarian Inner Antifather, fiction as the literature of the republican
Inner Antimother, poetry as the literature of the liberal (parliamentary) Inner
Antison, and philosophy as the literature of the totalitarian Inner Antispirit.
iv. Finally,
architecture is the art form of economics, with civic architecture as the
architecture of the feudal Outer Father, domestic architecture as the
architecture of the socialist Outer Mother, commercial architecture as the
architecture of the capitalist Outer Son, and ecclesiastical architecture as
the architecture of the corporate Outer Spirit.
Hence art as the art form of Heaven (spirit), music as the art form of
Hell (soul), literature as the art form of purgatory (intellect), and
architecture as the art form of the world (will).
16. From the alpha naturalism of music to the
omega idealism of art via the purgatorial materialism of literature and the
worldly realism of architecture. From
the solar devil of emotion to the stellar god of awareness via the lunar male
of intellect and the planar female of will.
From noumenal objectivism to noumenal subjectivism via phenomenal objectivity
and phenomenal subjectivity. From heat
to light via coldness and darkness. From
protons to electrons via neutrons and atoms.
From strength to truth via goodness and beauty. From the Kingdom to the Centre via the State
and the Church. From autocracy to
theocracy via democracy and bureaucracy.
From science to religion via politics and economics. From war to peace via sport and sex. From upper class to classless via middle
class and working class. From magazines
to discs via books and tapes. From fire
to air via water and earth. From
superstar to supercross via cross and star.
From the absolute immorality of the outer 'light' (heat) to the absolute
morality of the inner light via the relative immorality of the outer 'darkness'
(coldness) and the relative morality of the inner darkness. From the spoken to the thought via the read
and the written. From expression to
impression via oppression and repression.
From barbarism to culture via civilization and nature. From fundamentalism to transcendentalism via
puritanism and catholicism. From
damnation to salvation via probation and inflation. From 3 to 12 via 9 and 6. From hell to heaven via purgatory and the
world.
17. Since books correspond to the lunar
(purgatorial) and tapes to the planar (worldly), we have parallels,
respectively, with parliamentary and republican politics, with books assuming a
middle-class and tapes a working-class standing, as already discussed. But if books correspond to bourgeois
parliamentarianism, whether of the Left (softbacks), the Right (hardbacks), or
the Centre (both softbacks and hardbacks), and tapes correspond to social
republicanism, whether of the Left (video), the Right (audio), or the Centre
(both video and audio), then one could argue that bourgeois republicanism is
equivalent to a combination of books and tapes, with a further distinction
between the book-over-tape bias of a Protestant Republic (like America) and the
tape-over-book bias of a Catholic Republic (like Eire), so that the
lunar/planar polarity between Protestantism and Catholicism is reflected in the
preponderating bias of the compromise in question. Thus whereas one kind of bourgeois republic
will favour books and another kind tapes, neither can be equated (if only in
theory) with a books-only or a tapes-only purism such that, logically speaking,
one has every reason to associate with parliamentary democracies (like
18. As I see it, photographic hardbacks are equivalent
to burning crosses, which is to say they assume a kind of Klu-Klux-Klan or Nazi
parallel while yet remaining distinct, as books, from photographic magazines,
that parallel to the solar star. The
extreme, or photographic, book is still lunar, even if it seems to reflect a
solar parallel such that makes one think of magazines. Similarly, the softback is still lunar, and
hence affiliated to the middle class, even when it strives, under left-wing
pressures, to appeal to the video-biased working class through the adoption of,
say, photographic imagery. Such imagery,
however, is a far cry from video, and the true, or Catholic, working class will
be less disposed to responding to such an appeal than their Protestant
counterparts, whose affiliation to the lunar makes the paperback a more logical
choice. In fact, it is precisely because
the Protestant working class are quasi-middleclass in their ethnicity ... that
the paperback is their proper medium of literary presentation, a medium
corresponding to the parliamentary Labour Party, and hence democratic
socialism, the socialism of the lunar Limbo ... in contrast to the rather more
genuine, and hence republican, socialism of the planar world.
19. Formerly I used to think, in virtual Protestant
fashion, that progress came from the masculinization, as it were, of the
female. Now I know just how mistaken I
was to take such a viewpoint, since it corresponds to the kind of middle-class
sell-out of the working class that one associates with a Protestant ethnicity,
and hence with the assumption by women of roles that, in their masculine
essence, correspond rather more to the lunar (if not solar) than to the
world. It is precisely because of their
lack of spiritual subjectivity that Protestants so readily resign themselves to
'progressing' from working-class to middle-class and perhaps - who knows? -
even upper-class status, going, as I would now see it, from bad to worse, as
the planar is seduced by the lunar and that, in turn, degenerates towards the
solar, where it is fated to burn in upper-class expression of an emotional
will.
20. People who are democratically sovereign
within the framework of a republican state should have a right to abortion, to
divorce, and to whatever freedoms are commensurate with their dignity as
free-willed human beings. A foetus does
not have an inalienable right to life, since it cannot be evaluated according
to criteria which apply to those who, as Christians, have been baptized into
Christ, meaning that respect for life which follows from an allegiance to the
Life Eternal. A foetus is effectively a
sub-Christian and therefore heathen entity, even within the womb of a so-called
Christian mother, and can have no other rights than those which apply to nature
and follow from natural law. Its 'right
to life' is therefore contingent upon natural determinism, and such a thing is
beneath the pale of religious decree or guidance. Only once a child has been baptized into
Christ does it possess that moral right to life which the Church is empowered
to protect through its teachings. But
nature falls short of culture, and culture cannot intrude into nature without
compromising its supernatural mission.
Hence not only does the Church have no moral authority to speak out against
abortion; it does itself a grave disservice by doing so, since any abandonment
of the supernatural for the natural is a concession to pagan determinism, and
such a concession detracts from the spiritual credibility and mission of the
Church. It is the individual who has the
right, under the democratic state, to decide whether or not to concede to an
abortion, and the State has a duty to make the necessary facilities
professionally available. Yet, that
said, one has to concede that it is as natural or, rather, logical for the
Church to involve itself in the world as for the State to fall back, from time
to time, upon Hell, since the cultural and the natural are no less
part-and-parcel of the same subjective glove ... than the civilized and the
barbarous are two sides of an objective coin which stands in a lunar/solar
relationship to the stellar/planar relationship alluded to above. However, the demarcation line between the
natural and the cultural still exists, and it is a wise Church, no less in the
other context than a wise State, which keeps to its own responsibility and does
not compromise itself to the detriment of its divine mission. It is not the duty of religion to save the
world but to save the People from the world ... for God. The salvation of the world is something that
applies rather more to the People's struggle against lunar and/or solar
oppression by the objective powers of masculine/diabolic freedom, and
accordingly takes a social character.
21. Television stands to radio as magazines to
books, which is to say, as a solar parallel to a lunar one, noumenal
objectivism to phenomenal objectivity, the external perceptual to the external
conceptual. Contrasted to which we shall
find that tape-decks stand to computers as tapes to compact discs, that is to
say as a planar, or worldly, parallel to a stellar one, phenomenal subjectivity
to noumenal subjectivism, the internal conceptual to the internal
perceptual. Hence one could speak, as in
fact we already have done in regard to a variety of other contexts, of a
progression from television to computers via radio and tape-decks, bearing in
mind the alpha nature of television vis-à-vis the omega nature of computers,
the external light vis-à-vis the internal light, with external and internal 'darknesses'
coming in-between.
22. Clearly, since radio and television
correspond to the objective, with programmes beamed from a station mast (in
centrifugal fashion) to the receivers of listeners and viewers in the outside
world, it follows that both of them are masculine phenomena correlating, as we
have already contended, with the lunar and the solar (in that order), and hence have middle- and upper-class parallels
... in complete contrast to the working-class and classless parallels of
tape-decks (video-recorders, audio-recorders, midi-systems, etc.) and
computers, with their planar and stellar correlations. Consequently it behoves us to ask the
question: are radio and television morally relevant to a classless or even to a
working-class society? And the answer to
that question would have to be in the negative.
No, there is no way in which either radio or television could possibly
continue to exist, least of all in their current dominating fashion, in
societies that were of a divine bias, and hence subjective. Neither Social Democratic nor Social
Theocratic (Transcendentalist) societies should be ones in which radio and
television were free to exploit and dominate the People in open-society
fashion, and therefore steps would have to be taken initially to curb and
eventually to transcend the power of those media. Whether this entailed an outright ban on
certain types of broadcast or a subtler approach to their eclipse via, say, the
development of multimedia computers to a level where radio and television, as
we understand them, were no longer either necessary or viable ... only the
future can decide. One thing I am certain
of, however, is that the development of multimedia computing signifies a moral
as well as a technological revolution of unprecedented importance, and that if
the class war, so to speak, against the more objective types of media is
eventually to be won, then multimedia computers will be in the vanguard of the
means by which victory ultimately comes to pass, heralding an age in which the
People have control over their own destinies rather than being controlled by
powers external - and contrary - to their true interests. If computers are the omega medium in
electronic terms, then the dovetailing of alpha-stemming media into such a
medium will signify, through their transcendence, a sort of convergence to
omega, in which the unificatory will of God triumphs over the separatory will
of the Devil, rendering subordinate and accountable what, formerly, had been
dominant and independent. Then and only
then will the People truly be free (of such external media as radio and
television), and hence saved - saved from the proton/neutron self-assertion of
the Few for the atomic self-transcendence or, more correctly, electron
self-realization ... of their ultimate self, which is One with God.
23. To distinguish between the atomic
self-realization, for instance, of a Social Democratic republic, which is
phenomenal, and the electron self-realization of a Social Theocratic centre,
which will be noumenal. Hence a
distinction between the will and the spirit, the world and Heaven. Denial of the will is a precondition of
affirmation of the spirit; for until the world is denied, there can be no
salvation, and hence Heaven.
Schopenhauer rightly precedes Nietzsche, denial of the will ... the amor fati
of spiritual self-realization. But the
People have to be in a position whereby denial of the will is both desirable
and morally just. A precondition of such
a denial is its unfettered affirmation ... in Social Democratic freedom. For the People must first be in the context
of the free will before they can be expected to reject it in favour of
spiritual salvation. Hence until the People
have won their freedom from middle- and/or upper-class control of their lives,
they will not be in a position to deny the will, since it is part-and-parcel of
their struggle against the intellectual and soulful powers that traditionally
have been ranged over them in lunar/solar collusion against the world. No less than Social Democracy is a
precondition of Social Theocracy ... the will is a precondition of the
spirit. Its denial is only justified
once freedom from middle- and upper-class oppression, which is masculine and
diabolic respectively, has been won, and the People can then begin to turn
their attention towards the possibility of salvation from the world ... of
their own wilful power ... through democratic acceptance of religious
sovereignty, and hence the heavenly 'Kingdom' in which spirit will reign
supreme, the spirit of noumenal self-realization as against the will of
phenomenal self-affirmation. The Marxian
lion lies down with the transcendental lamb, and the ensuing mass lamb,
reconciled to the spirit, becomes One with God in blissful self-contemplation
for evermore.
24. To see Autumn as the season of earth, and
hence darkness (nightfall drawing-in earlier); to see Winter as the season of
water, and hence coldness (ice, snow, frost, etc.); to see Summer as the season
of fire, and hence hotness (warm sunny days); to see Spring as the season of
air, and hence brightness (days drawing-out again under a sun without much
heat). Therefore each season may be said
to have its particular element and corresponding quality. Summer and Spring are no less antithetical on
an alpha/omega basis, than Autumn and Winter on a sort of planar/lunar one,
with Summer corresponding to the diabolic and Spring to the divine, Autumn
corresponding to the worldly and Winter to the purgatorial. Hence where Summer and Winter are objective
seasons, Spring and Autumn are subjective.
A noumenal objectivism in hotness and a phenomenal objectivity in
coldness on the barbarous diabolic and civilized masculine side, as it were, of
Summer and Winter. A phenomenal
subjectivity in darkness and a noumenal subjectivism in brightness on the
natural feminine and cultural divine side, as it were, of Autumn and
Spring. If Summer is scientific and
Winter political, then Autumn is economic and Spring religious, with protonic
and neutronic, atomic and electronic parallels respectively.
25. Nothing is more obnoxious or worrying to an
Englishman than thought. England is ever
the country where thought is 'beyond the pale' of the vicious circle of speech
- writing - and reading that typifies its class-bound integrity. A people rooted in speech, like the British,
can have scant respect for or understanding of thought, and no people is more
neurotically sensitive to thoughtful individuals in their midst, or to those
who think more than they speak (assuming they speak at all). The thinker is regarded as a dangerous and
politically subversive madman, to be shunned and/or mocked in consequence! Such a people, it almost goes without saying,
can have little inclination for philosophy or religion, those thought-centred
devotions, but all too much inclination towards drama and science. Rooted in the alpha, they heathenistically
scorn the omega, turning the thinking man into an ideological pariah or leper. And yet, the thinker, or contemplative man,
is One with God. They aren't!
26. From the hell of the spoken word to the
heaven of the thought word via the purgatory of the read word and the
worldliness of the written word. From
drama to philosophy via poetry and fiction.
27. When the Devil is king, then God is a tramp.
When God becomes king, then the Devil
will cease to exist. But so, too, in a
different sort of way, will purgatory and the world. For if the upper class are totally beneath
the classless pale of true divinity, then the middle class and the working
class are beneath it relatively, and neither the one nor the other can have any
place in the 'Kingdom of Heaven'. Those
who are capable of becoming classless will do so. The rest will be cast down and spurned. He who was most outside will be in, whilst he
who was most inside will be out.
28. Because sperm is the inner light of the
world, meaning the People, it finds redemption in the vagina or, better still,
womb of the loved one. The worldly inner
light comes 'home to roost' in the womb, and both the male and female are
fulfilled. One could say, speaking in de
Chardinesque terms, that worldly spirit has converged towards the omega point
of the world, which is the womb, and is therein destined to expand and grow. This is the worldly redemption. But imagine a situation, if you will, in
which this does not occur, either because sperm is prevented, through
contraception, from reaching the womb or, worse still, because it is not
directed towards the womb in the first place.
In the former instance, that for example of male contraception, one
could argue that the sperm was prevented from finding a genuine worldly
redemption by the sheath, and that it therefore remained outside the womb in a
sort of 'Anglican' allegiance to the penis.
Had it been allowed to reach the womb, one would now be speaking of a
'Roman Catholic' outcome, since the sperm would then have been given its just
deserts and maximum redemption. But
separated from the womb by the sheath, it remains phallic and therefore at an
'Anglican' remove from full spermatic fulfilment. Yet this situation is still worldly, and
hence heterosexual, unlike the context, we shall argue, of buggery which,
together with masturbation, is a much greater 'sin' against the inner light of
the world. For in the case of buggery,
the sperm is secreted either directly or indirectly (assuming the use of a
protective sheath) into the rectum, and is thus exposed to excretory defilement
or, in plain parlance, the proximity of shit, which is nothing less than a kind
of anti-worldly blasphemy against the spermatic inner light, since, apart from
its unsavoury nature, the rectum is phenomenally objective, and thus primarily
a thing for discharging excrement.
Whether buggery takes place vis-à-vis a woman, a man, or even a
juvenile, the outcome is essentially the same, and what might be called a
nonconformist sin against the inner light of the world is being perpetrated by
the Antiworldly, with their overly masculine and lunar bias. Yet if buggery is by nature lunar, then
masturbation is effectively solar, a centrifugal discharge of the inner light
of the world into thin air, and thus a more complete 'sin' even than buggery,
insofar as sperm is being treated with the utmost centrifugal disrespect ... as
though it were intrinsically a thing of the outer light to be scattered far and
wide in solar freedom. Such sexuality is
manifestly diabolic where buggery is purgatorial, and corresponds to the
unbounded/ unfettered star, the superstar of centrifugal hell. By comparison, fellatio, or the insertion of
the penis into the mouth of one's partner, corresponds to the bounded star of
the world, and is therefore closer, in its scrotal bias, to the world and to
what I would regard, speaking metaphorically, as an 'Eastern Orthodox' mode of
heterosexual activity, since I have already drawn parallels, I believe, between
scrotum and Eastern Orthodoxy, penis and Anglicanism, and sperm and Roman
Catholicism, and in fellatio the scrotum, exposed to caressing, is arguably of
more significance than the penis or semen.
However that may be, fellatio is still 'sinful' within a broadly worldly
framework, insofar as the sperm is discharged into a receptacle, namely the
mouth, which is less subjective than objective as a rule, particularly with
people who talk more than they eat or drink, and therefore is hardly the right
place for it. Less sinful than
masturbation but more sinful than sheath-protected heterosexuality, fellatio is
the most fundamentalist form of worldly disrespect towards the inner light of
the world, and should be weighed and judged accordingly. Certainly, Roman Catholicism does more
justice to sperm than either Eastern Orthodoxy or Anglicanism, as a rule. But even their disrespect pales to
insignificance beside the sodomitic and masturbatory disrespect which accrues
to the lunar and solar parallels above, which would have to be judged more
severely by the world before the time comes for it to be saved from itself in
the name of heavenly redemption, and an altogether more sublimated and synthetic
mode of sexuality in consequence.
29. Because parliamentary politics is lunar
rather than planar (and hence masculine as opposed to feminine), it could be
said that such politics has a sodomitic or homosexual parallel ... stretching
from the anal violation of women on the Left, to outright homosexuality on the
Right, with the liberal centre assuming a bisexual parallel by dint of its
middle-ground standing in-between heterosexual and homosexual
alternatives. Thus where the bourgeois
Right would entitle us to logically infer a homosexual parallel for the nature
of their politics, the 'proletarian' Left would likewise qualify for a
sodomitic inference by dint of the fact that, as democratic socialists, they
pertain to a parliamentary (as opposed to a republican) allegiance, and
therefore are not of the world but of the lunar Antiworld, aligned on terms
rather more heterosexually anal than overly homosexual, given their ethnic
identification with the Protestant working class. Consequently, just as all books are lunar,
whether of the softback Left or the hardback Right, so are all forms of sodomy,
and one can therefore infer a sodomitic parallel to parliamentary politics, the
lunar mode of politics par excellence. But if parliamentary politics qualifies for a
sodomitic parallel, then the only parallel for which extremist lunar politics
may be said to qualify is pederastic, since the anal violation of juveniles
corresponds to the bogus inner light of Nazi extremism, a politics rooted, like
everything lunar, in phenomenal objectivity, and consequently incapable of
taking a subjective view of sexuality, as of life in general, but projecting
its own phenomenal limitations into contexts which should be reserved for
purely noumenal appreciation. If sodomy
is bad, it is at any rate less bad, or evil, than pederasty, which is the worst
possible form of lunar sexuality, and nothing short of an Antichristic rape of
juvenile innocents! Yet evil as
pederasty undoubtedly is, I do not believe it is more evil than masturbation,
which is the most immoral mode of sexuality - Satanic where pederasty is
Antichristic, Bolshevik where pederasty is Nazi, a burning star as against a
burning cross, a photographic magazine as against a photographic hardback. Yes, if sodomy is relatively (democratically)
Antichristic and pederasty absolutely (autocratically) Antichristic, then
masturbation is absolutely Satanic, and thus more evil again, a solar as
opposed to a lunar mode of evil which implies the centrifugal discharge of
sperm, viz. the inner light of the world, into thin air. Only a society rooted in the solar, with a
constitutional monarchy at its head, would openly condone and, indeed,
encourage masturbation through the sale of pornographic magazines, the diabolic
manifestation of sex par excellence.
Even pornographic videos are less immoral ... to the extent that they
pertain, as tapes, to the world rather than, like magazines, to the diabolic
alpha, and are correspondingly more subjective, or will-centred, than
objective, or soul orientated. A man is
more inclined to contemplate the goings-on of a sex video than to masturbate
over them, whereas the static modelling of a sex magazine conduces towards
self-abuse. Be that as it may, it should
be obvious that if there is one thing worse than Nazi sex, which is pederastic,
it can only be Communist sex, which is masturbatory, and that here evil departs
the phenomenal for the noumenal, the outer darkness for the outer light, and
accordingly becomes Satanic, i.e. of the Devil per se. Only in the socialistic sex, as it were, of
video pornography, which assumes a republican status, does the world assert
itself against the Diabolic and assume a relative salvation from both lunar and
solar parallels above. Yet such a
relative salvation is still a far cry from the absolute salvation of
computer-centred erotica, which should be the sexuality of the transcendental
future - a sexuality focusing on maturely teenage juveniles, for reasons of
moral propriety, and thus bearing witness to the inner light of the
superstellar Beyond. If diabolic sex is
masturbatory, then divine sex is voyeuristic, and the contemplation of sexual
paradigms of the inner light will take sex beyond the world to the heaven of
juvenile eroticism. Sex dolls, gadgets,
and computers are all, in their various ways, beyond the world. But if sex dolls are beyond it in phenomenal
terms, whether heterosexually or homosexually, with reference to female or to
male inflatables, and gadgets are beyond it in diabolically noumenal terms,
whether with reference to male or to female vibrators, then computerized
erotica is beyond it in divinely noumenal terms - the ultimate sexuality on the
ultimate spectrum ... towards which each of the lower spectra of post-worldly
sexuality would seem to point. Sexuality
is not something that should be ruled out of human life, but it can be honed to
a point of moral redemption beyond the world, and such redemption is
commensurate with the Beyond per se.
30. From the outer (objective) collectivism of solar
barbarism to the inner (subjective) individualism of stellar culture via the
outer individuality of lunar civilization and the inner collectivity of planar
nature. From Hell to Heaven via
purgatory and the world. If the alpha
noumenal is collectivistic in its proton-particle absolutism and the omega
noumenal individualistic in its electron-wavicle absolutism, then the omega
phenomenal is individualistic in its neutron-particle relativity and the alpha
phenomenal collectivistic in its atomic-wavicle relativity. Hence from particle collectivism to wavicle
individualism via particle individuality and wavicle collectivity. Barbarism, civilization, nature, and culture.
(Several entries ago I wrote the reverse, but then I was thinking in apparent
rather than essential terms. For what
may have the appearance of individualism may in reality be collectivistic, and
vice versa, depending on the context.
The Devil is most assuredly collectivistic and God individualistic, but
the appearance of the former is individualistic [the particle individuals that
make up the collective] whereas the appearance of the latter is collectivistic
[the wavicle collectivity composed of several individuals], and therefore the
essence of each is diametrically antithetical.)
31. The phenomenal individuality of capitalism
vis-à-vis the phenomenal collectivity of socialism, civilization verses nature
in a vertical polarity which is flanked by the noumenal collectivism of
feudalism vis-à-vis the noumenal individualism of corporatism, barbarism and
culture in horizontal polarity, the polarity, more specifically, of the Devil
and God, Hell and Heaven, red and silver either side of white and brown.
32. Dramatic illusion vis-à-vis philosophic truth,
the alpha of literature vis-à-vis the omega of literature, while in-between
come the phenomenal modes of literature in the forms of poetic fact vis-à-vis
prosaic fiction, the former individualistic and the latter collectivistic, a
bourgeois/proletarian dichotomy paralleling the dichotomy between capitalism
and socialism, not to mention liberalism and republicanism. Like prosaic fiction, dramatic illusion is
also collectivistic, but its voice is the voice of noumenal collectivism, the
tyrannous Few, and not of the People.
Only once the People are free from both the fire of dramatic illusion
and the ice of poetic fact ... will they be ripe for the light of philosophic
truth, and thus be saved from the darkness of prosaic fiction, the literary
'sins of the world' to which they gravitate in defiance of the anti-worldly
powers ranged against them - as, for example, in the contexts of television and
radio vis-à-vis video, or contemporary solar and lunar equivalents vis-à-vis
the contemporary planar equivalence. For
if television is dramatic illusion and radio poetic fact, then video is prosaic
fiction, and in video the People seek wilful sanctuary from the soulful and
intellectual powers that threaten to dominate and enslave them, to seduce them
from their republican gains and return them to authoritarian and parliamentary
subjection. Only in prosaic fiction do
we see the People's fight, not in dramatic illusion or poetic fact, and in this
fight of the will against both soul and intellect ... the People achieve
freedom of the will and the possibility, thereafter, of its denial ... in the
interests of spiritual affirmation and the concomitant acceptance of
philosophic truth, the compact floppy eclipsing the tape in due course of
heavenly evolution.
33. To the straight, who are objective, the
round are 'bent', whereas to the round, who are subjective, the straight are
'square'. Both the solar and the lunar
are straight or, depending on your viewpoint, 'square', whereas both the planar
and the stellar are round or, again depending on your viewpoint, 'bent'. Science and politics are straight, economics
and religion round. Hell and purgatory
are straight, but the world and Heaven are round. Being round is vis-à-vis straightness to be
reborn, or transvaluated, and therefore a man is only saved once he has been
reborn into the Church and become round, i.e. feminine and subjective as
opposed to masculine and objective.
Until then he is fundamentally heathen.
On the other hand, rebirth in this Christian sense would seem to apply
less to women than to men, since women are by and large feminine and subjective
anyway, being on the round side of the Universe from birth. It is for this reason that men who are round
are more conspicuously 'bent' to the generality of straight males, while women
who are straight are likewise more conspicuously 'square' to the generality of
round females. Yet, whatever one's
predilection in this respect, straightness remains a quality of the diabolic
and/or purgatorial, and roundness a quality of the worldly and/or divine. The noumenal straight are devils and the
noumenal round gods, whereas the phenomenal straight and the phenomenal round
form a lunar/planar polarity in between the alpha/omega extremes.
34. It is not enough that poetry should be
prosy; for that is merely a softback parallel.
Until it embraces the world (of prose) by actually being part of a
collectivistic format involving fiction, it remains 'up the lunar limbo' as a
sort of Protestant-Liberal-Capitalist enemy of the world, and thus the
People. Only when the 'lion of poetry'
has lain down with the 'lamb of fiction' ... can one infer a parallel to the
conversion of Protestants to Catholicism, and hence the redemption of poetry in
and through the world.
35. Likewise, philosophy must embrace the world,
and hence fiction, if it is to stake a claim on the People and lead them
towards God. The philosophy that remains
traditionally aloof from the world is not omega but alpha. Only the philosophy that, through
collectivization of literary and philosophical genres, embraces the world is
worthy of the name Social Transcendentalist, and its motive is to lead the
People beyond the world towards the pure philosophy (superphilosophy) of an
omega-oriented transcendentalism. Hence
if the world is to be saved, it must accept the intrusion of omega-oriented
philosophy and therewith 'deny the will' ... of literary purism. Only then will it be in a position to affirm
the spirit by embracing the notational superphilosophy that lies beyond both
fiction and philosophical fusion literature (as the collectivization of both
literary and philosophical genres may alternatively be termed).
36. Poetry that comes down (from the lunar limbo
of intellect) to embrace the world, and fiction that is embraced by philosophy
as a precondition of mass progress towards the utmost philosophical purism in a
superphilosophical salvation that, according with the omega, is superstellar
where traditional philosophy is merely stellar.
Ideally, the former type of collectivity, or poetical fusion literature,
should start with poetry and conclude with fiction, while the latter type of
collectivity, or philosophical fusion literature, should begin with fiction and
conclude with philosophy, thereby remaining open to the superphilosophical
Beyond.
37. Poetry and drama, as lunar and solar
parallels, are destined to be consigned to the rubbish heap of history, along
with traditional philosophical and fictional purism, i.e. novels and/or short
stories. Only collectivity will survive,
and it will lead to the sublime individualism of the superphilosophical Beyond.
38. The philosopher does not write for the sake
of writing, but in order to convey his thoughts (which may have been
circulating in his head for days or even weeks) to paper. To write for the sake of writing is to be a
writer, i.e. a novelist or other fiction-writer, and it differs from philosophy
to the degree that the will differs from the spirit. The writer affirms the will through
writing. The philosopher affirms the
spirit through thinking. He has denied
the will in order to affirm the spirit, and for him the use of the will, and
hence writing, in the service of the spirit is a confirmation of this denial.
39. The chief enemy of the philosopher is not
the writer, nor even the poet, but the dramatist, who writes not for the sake
of writing, but in order to affirm the soul and, hence, speech. He is fundamentalist where the philosopher is
transcendentalist; he is diabolic where the philosopher is divine; he is in
league with the Devil where the philosopher is One with God ... whether
anterior to the world or, as in the case of my own theosophical
superphilosophy, posterior to it - alpha or omega.
40. The paradoxical standings of Sartre and
Camus in relation to the above dichotomy would suggest that whereas Sartre was
a genuine dramatist but a bogus philosopher, Camus was a genuine philosopher
but a bogus dramatist. For one cannot be
both a genuine dramatist and a genuine philosopher at the same time! Either one affirms the soul and (implicitly
if not explicitly) denies the spirit, or one affirms the spirit and denies the
soul. Sartre affirmed the soul (of
Communist fundamentalism) but denied the spirit. Camus denied the soul but affirmed the spirit
(of Christian transcendentalism). Hence
where Sartre's affirmation of the soul ties-in with drama, Camus's denial of it
bound him to philosophy and to the affirmation, in consequence, of the spirit. Sartre was the devil posing as a philosopher,
whereas Camus was the god who also dabbled in drama. Neither of them were wholly given to drama or
to philosophy, which is why neither are nor could be in the front-rank of
dramatists and philosophers; for a dramatist who is also a philosopher and a
philosopher who's also a dramatist will be less than either, especially when
one also writes fiction and may well be more of a novelist. Yet to write fiction is to affirm the will,
and although both Camus and Sartre wrote fiction, their affirmation of the will
must have been less than wholehearted, in view of their affirmations,
respectively, of the spirit and of the soul, as evinced by their philosophy and
drama. For Camus, the spiritual will of
philosophic fiction; for Sartre, by contrast, the soulful will of dramatic
fiction. In neither case the pure will
of prosaic fiction. Therefore not a
great deal of fictional sex, and nothing to compare with the best novels of,
say, D.H. Lawrence or Henry Miller - two writers who do figure in the
front-rank of fiction, and hence the world.
41. Put differently, one could argue that
fiction based or centred on action rather than sex, on politics, say, as
opposed to women, conforms to negative will and is thus a mode of
anti-literature, a mode arguably more republican than catholic ... if we
perceive, as I do, a particle/wavicle dichotomy between republicanism and
catholicism, action and sex. Hence where
Camus and Sartre, though especially Sartre, would qualify for identification
with negative will by dint of the bias for action in their fiction, Lawrence
and Miller would seem, by contrast, to pertain to the realm of positive will by
dint of the bias for sex which characterizes their fiction, a bias which is of
the essence of the world, and hence literature.
If Camus and Sartre were antinovelists, Lawrence and Miller are
novelists purely and simply, with a corresponding predilection for feminine
subjectivity, a predilection at positive variance with the - relative to the
world - masculine objectivity of the literature of political activism.
42. If description (of action/sex) is
characteristic of both antifiction and fiction, dialogue is the technique most
characteristic of dramatic fiction and antifiction (since drama can be both
positive and negative, comic and tragic), while the interior monologue most
characterizes philosophic fiction, the 'superfiction' of the world at its most
omega-oriented point ... prior to the world-denying revolution of philosophical
fusion literature and the affirmation of a direct link with radical philosophy ...
such that leads beyond literature altogether to the spiritual salvation of the
superphilosophical Heaven.
43. Not only until the beauty and pleasure of
the natural plane (or planar world), the goodness and love of the civilized
plane (or lunar purgatory), but also the strength and pride of the barbarous
plane (or solar hell) ... have been eclipsed by the truth and joy of the
cultural plane (or stellar heaven) will universal peace and harmony prevail, as
mankind are united in the divine blessedness of Social Transcendentalism. Only when this planet belongs to God will the
'Kingdom of Heaven' have come to pass universally. Everything less, whether negative or
positive, must pass away.
44. I have written the omega where others have
written the alpha or the purgatorial or the worldly. I have led the Way beyond the
collectivizations of the superliterary world to the individualism of the
superphilosophical Heaven. Those who
follow me can be saved from the will for the spirit, and in salvation they
shall know God.
45. Neither the noumenal collectivism (solar
protons) of Hell nor the phenomenal individuality (lunar neutrons) of
purgatory, nor even the phenomenal collectivity (planar atoms) of the world,
but the noumenal individualism (stellar electrons) of Heaven - such is the
divine goal of evolution, the omega point ... of spiritual transcendence. Therefore not a return to the failed God of
electron particles that is implicated, as central star of the Galaxy, in the successive
devolutionary falls which circle around it ... as sun, moon, and planets, but
an advancement towards the true God of electron wavicles that will be beyond
the possibility of subsequent falls into solar, lunar, and planar imperfections
by dint of its sublime cohesion of pure spirit, the electron-electron
attractions of a supreme being which is no mere stellar 'Creator' but the
ultimate Creation in superstellar beatitude.
46. Having previously argued in favour of regarding
flutes as alpha and saxophones as omega wind instruments, I now find myself in
the not-altogether-unprecedented position of wishing, in true re-evaluating
fashion, to reverse this argument, albeit in terms less of a divine antithesis
... than of a distinction between saxophones as alpha divine and flutes as
omega diabolic, which is to say, as objectively centripetal and subjectively
centrifugal. For it seems to me that one
can distinguish, in divine/diabolic fashion, between wind instruments that are
played with the mouth being wrapped around or encompassing the mouthpiece, and
wind instruments, by contrast, against the mouthpiece of which the player
either places his mouth or directs a current of air into it from a slightly
elevated position above. Instruments in
the first category, of what I would call an attractive technique, include
saxophones, clarinets, and harmonicas, whilst instruments in the second
category, which I would identify with a reactive technique, include trumpets,
trombones, and flutes. Now such an
attractive/reactive distinction is precisely what accords with divine and
diabolic alternatives, the former idealistic and the latter naturalistic. Thus if the saxophone qualifies for an alpha
divine equivalence by dint of the particle-suggesting nature of its keys and
the fact that, although manifestly played with an attractive technique, its
endpiece is of a centrifugal design, it should follow that the wind instrument
most entitled to qualify for an omega-divine equivalence ... is not the flute
but the harmonica, and precisely because, lacking keys, its streamlined design
is of a wavicle-suggesting nature which readily lends it to associations with
the most radical idealism, an idealism effectively nothing less, in the
intensely attractive nature of the wrap-around playing technique, than a
musical omega point, and thus the salvation of wind. If the saxophone is transcendental in its
correlation with electron-particle criteria, then the harmonica is
Super-transcendentalist, an electron-wavicle equivalence that stands to the
saxophone as omega to alpha, or me to Marx.
In between, we will find instruments like the clarinet and the oboe
which, although played with regard to an attractive lip technique, are less
centrifugal than saxophones and less centripetal than harmonicas, altogether
more middle ground in style and substance, their sound correspondingly less
extreme than the more powerful saxophone and the gentler harmonica. Be that as it may, we now have to deal,
briefly, with the diabolic or naturalistic spectrum, in which reactive rather
than attractive lip techniques will prevail.... Though, before I proceed any
further, I should say that I believe the alpha position here is not held by a
wind instrument but by the human voice, and that the singing of songs through a
microphone constitutes a form of reactive technique vis-à-vis the microphone,
which confirms singing as the most naturalistic type of wind-based musical
production, a type at polar variance with flute playing, given the
particle/wavicle dichotomy which arguably exists between the objectivism of
wind-expressing voice and the subjectivism of wind-impressing flute, the latter
usually somewhat gentler than the former, especially since flute playing is
subjectively centrifugal rather than, like singing, objectively so, and
therefore much less reactive, overall, than the more powerful human voice. But if singing is the alpha and flute playing
the omega of the diabolic, or naturalistic spectrum, then the playing of
instruments like the trumpet and the trombone comes somewhere in-between, given
the centrifugal style and substance of their construction which, with a concave
mouthpiece, requires the application of a lips-pressed-against, or reactive,
blowing technique used in conjunction with the manipulation of a variety of
keys or, in the case of trombones, extension and contraction of a single tube.
47. If harmonicas are the types of wind
instrument most correlative with a divine omega parallel, and hence positive
air, and flutes are the types of wind instrument most correlative with a
diabolic omega parallel, and hence positive fire, then it could be argued that
accordions are the types of wind instrument which, on account of their
keyboard, most correlate with a purgatorial parallel, and hence positive water,
whilst uilleann pipes are the types of wind instrument which, on account of
their womb-like bag, most correlate with a worldly parallel, and hence positive
earth. Therefore one could speak of an
ascending series of omega-oriented wind instruments ... from uilleann pipes to
harmonicas via accordions and flutes - earth, water, fire, and air. It is to their moral credit that most Irish
bands utilize one or more of these omega-oriented types of wind instrument, in
contrast to their English and American counterparts. In fact, the latter are more likely, given
the imperialistic traditions of their respective countries, to utilize such
alpha-stemming ones as saxophones and trumpets, not to mention the human voice.
48. Speaking of the human voice, one can and
should distinguish between the Antichristic nature of piano-accompanied
singing, the Antifatheristic (Satanic) nature of free-standing singing, and the
Antivirginal nature of guitar-accompanied singing, with approximately lunar,
solar, and planar correlations respectively, correlations which have Nazi,
Communist, and Socialist political parallels.
For, in a sense, singing is a step beyond poetry, a solarization of a
lunar mean, and when that solarization takes the form of utilizing a lunar
instrument, like the piano, then we are in the Nazi realm, as it were, of the
burning cross, of poetry, or verse, informed by emotion, and hence music, to
such a degree that it ceases to be poetic and becomes quasi-dramatic. If this is Nazi, then verse sung on a
free-standing vocal basis is manifestly Bolshevik, and hence Satanic, the devil
per se of music whose emblem is the free star, the unbounded
star, or superstar, of an unequivocally dramatic, and therefore highly
emotional, expression of verse. Groups
with a free-standing singer are musically rooted in the Devil and will rarely
or never extend towards God, i.e. harmonica playing, least of all on a
permanent basis. They symbolize a
Bolshevik tyranny, the only retort to which is the socialistic republicanism of
the singer who also, and simultaneously, strums a guitar and thereby affirms
the accommodation of verse to the world, albeit on its negative, or republican,
side. Such a person is one with the
bordered star, and although still evil, or solar, he is markedly less evil than
the solo singer (since approximating to the Antivirgin as opposed to the
Antifather). Beyond him, verse can only
take the form of poetic collectivism, or fusion literature, which transcends
music, and hence solarized emotion, in its more complete accommodation of the
world. Such an accommodation is feminine
and subjective, where guitar-accompanied verse is 'masculine' and objective.
49. To distinguish, if rather colloquially,
between republican 'pricks' ('masculine' objectivity) and catholic 'cunts'
(feminine subjectivity) on the negative/positive plane of the world, as between
atomic particles and atomic wavicles.
But to further distinguish these from parliamentary 'dickheads'
(masculine objectivity) and protestant 'arseholes' ('feminine' subjectivity) on
the negative/positive plane of the Antiworld, viz. the Purgatorial, as between
neutronic particles and neutronic wavicles.
Hence a planar/lunar distinction between 'pricks' and 'dickheads' on the
particle, or political, side of the gender divide, the former pseudo-masculine
(for the world is essentially a feminine phenomenon) and the latter genuinely
masculine; with a like-distinction between 'cunts' and 'arseholes' on the
wavicle, or religious, side of this divide, the former genuinely feminine and
the latter pseudo-feminine (since the lunar Antiworld is essentially a
masculine phenomenon).
50. For a musical or, rather, musical-instrument
parallel to the above, one would have to cite guitars and violins in relation
to the world - the former on its negative (reactive), or republican, side; the
latter on its positive (attractive), or catholic, side. Likewise, one would have to cite pianos and
organs in relation to the purgatorial Antiworld - the former on its negative
(reactive), or parliamentary, side; the latter on its positive (attractive), or
protestant, side. Hence a 'prick'/'cunt'
distinction between 'masculine' guitars and feminine violins, but a
'dickhead'/'arsehole' distinction between masculine pianos and 'feminine'
organs.
51. To perceive an alpha/omega antithesis
between cinema and virtual reality on the idealistic spectrum of divine
modernity; an alpha/omega antithesis between television and computers on the
naturalistic spectrum of diabolic modernity; an alpha/omega antithesis between
radio and radio-cassette players on the materialistic spectrum of purgatorial
modernity; and, finally, an alpha/omega antithesis between video-recorders and
audio-recorders on the realistic spectrum of worldly modernity. Hence a descent from cinema to video via
television and radio on the one hand, and an ascent from audio to virtual
reality via radio-cassette players and computers on the other hand, the hand of
evolutionary as opposed to devolutionary phenomena, with centripetal rather
than centrifugal implications.
52. To see dreams as appertaining not to the
subconscious, as convention would have us believe, but to the alpha
superconscious, the old-brain superconscious of alpha transcendentalism, which
stands to the old-brain subconscious of alpha fundamentalism ... as Jehovah to
Satan, or God to the Devil. Hence a
superconscious/subconscious distinction between dreams and, say, hard
drug-induced visions, which parallels that between the central star of the Galaxy
(alpha transcendentalism) and the sun (alpha fundamentalism). Likewise, between cinema and television in
regard to the new-brain superconscious on the one hand and to the new-brain
subconscious on the other, with parallel transcendentalist and fundamentalist
implications. For, by comparison with
cinema, television is distinctly fundamentalist, a fall from the 'inner light'
of cinema to the 'outer light', beamed from afar, of broadcasting. Conversely, an old-brain
superconscious/subconscious dichotomy between omega transcendentalism and omega
fundamentalism could be inferred to exist on the basis of contemplation
vis-à-vis soft drug-induced visions, whilst its new-brain equivalence would
take the guise of virtual reality vis-à-vis personal computing. However, limiting the brain to just two such
divisions is rather constricting, since it is more shorthand, with me, for the
fourfold division of the brain into backbrain/forebrain and
left-midbrain/right-midbrain distinctions, with corresponding psychological
distinctions between the subconscious/superconscious and the
unconscious/conscious. Hence when we
speak of the alpha transcendentalism of old-brain superconsciousness, we are
alluding to the particle forebrain, whereas the alpha transcendentalism of new-brain
superconsciousness implies an allusion to the wavicle forebrain. Conversely, reference to the alpha
fundamentalism of old-brain subconsciousness is an allusion to the particle
backbrain, whereas reference to the omega fundamentalism of new-brain subconsciousness
implies an allusion to the wavicle backbrain.
53. The Devil is a fall from God. Consequently, God is supernatural and the
Devil subnatural, with transcendentalist and fundamentalist implications. But if Hell is subnatural, then the world is
natural and purgatory antinatural or, what amounts to the same,
artificial. Therefore we can infer
psychological parallels, both alpha and omega, with the superconscious, the
subconscious, the unconscious, and the conscious (or that which, being artificial,
is conscious artificially, which is to say, through the intellect). Likewise, physiological parallels, both alpha
and omega, can be inferred, from the above, on the basis of forebrain,
backbrain, left midbrain, and right midbrain, with the forebrain correlating
with the superconscious, the backbrain with the subconscious, the left midbrain
with the unconscious, and the right midbrain with the conscious or, in plain
terms, the intellect, an intellect which is informed by unconscious will but
which, if left to itself, becomes lunatic, and hence adrift in a purgatorial
limbo. Hence from the
forebrain/superconscious to the left midbrain/unconscious via the
backbrain/subconscious and the right midbrain/conscious - a particle/wavicle
dichotomy which, though never complete, signifies a fourfold division of the
brain/mind along objective and subjective lines, with, broadly, idealistic,
naturalistic, materialistic, and realistic distinctions on both alpha and omega
terms.
54i. If alpha transcendentalism is more forebrain
than superconscious, whether absolute or relative, it is correspondingly more
particles than wavicles, the particles, in this case, of an electron negative
supernaturalism. Conversely, if omega
transcendentalism is more superconscious than forebrain, whether relative or
absolute, it is correspondingly more wavicles than particles, the wavicles, in
its case, of an electron positive supernaturalism.
ii. Similarly,
if alpha fundamentalism is more backbrain than subconscious, whether absolute or
relative, it is correspondingly more particles than wavicles, the particles,
namely, of a proton negative subnaturalism.
Conversely, if omega fundamentalism is more subconscious than backbrain,
whether relative or absolute, it is correspondingly more wavicles than
particles, the wavicles, namely, of a proton positive subnaturalism.
iii. Likewise,
if alpha humanism is more left midbrain than unconscious, whether absolute or
relative, it is correspondingly more particles than wavicles, the particles, in
this case, of an atomic negative naturalism.
Conversely, if omega humanism is more unconscious than left midbrain,
whether relative or absolute, it is correspondingly more wavicles than
particles, the wavicles, in its case, of an atomic positive naturalism.
iv. Finally,
if alpha liberalism (antihumanism) is more right midbrain than conscious, it is
correspondingly more particles than wavicles, the particles, namely, of a
neutron negative artificiality.
Conversely, if omega liberalism (puritanism) is more conscious than
right midbrain, it is correspondingly more wavicles than particles, the
wavicles, namely, of a neutron positive artificiality.
55i. Consequently, we have absolute/relative
forebrain distinctions between, say, Judaism and Marxism, but relative/absolute
superconscious distinctions between, say, Taoism and Social Transcendentalism
(or Super-transcendentalism).
ii. Likewise,
we have absolute/relative backbrain distinctions between, say, Oriental
Despotism and Communism, but relative/absolute subconscious distinctions
between, say, Mohammedanism and Neo-Islam (or Islam in its modern, militant
guise).
iii. Similarly,
we have absolute/relative left midbrain distinctions between, say, Royalism and
Republicanism, but relative/absolute unconscious distinctions between, say,
Roman Catholicism and Neo-Catholicism (or Catholicism in its modern, ecumenical
guise).
iv. Finally,
we have absolute/relative right midbrain distinctions between, say, Parliamentarianism
and Liberalism, but relative/absolute conscious distinctions between, say,
Puritanism and Protestantism (or Puritanism in its nonconformist and
non-ecumenical guise).
56. To see, therefore, a
forebrain/superconscious distinction in both the old brain, or left-hand
division of the brain in toto, and the new brain, or right-hand
division of the total brain, as against a backbrain/subconscious division in
both the old brain and the new brain, a right midbrain/conscious division in
both the old brain and the new brain, and, finally, a left midbrain/unconscious
division in both the old brain and the new brain, so that the alpha/omega
dichotomy between particles and wavicles extends across both major divisions on
fourfold terms in each case.
57i. Spirit is the presiding element of the
forebrain/superconscious, whether negatively or positively, in
electron-particle or electron-wavicle guise.
ii. Soul
is the presiding element of the backbrain/subconscious, whether negatively or
positively, in proton-particle or proton-wavicle guise.
iii. Intellect
is the presiding element of the right midbrain/conscious, whether negatively or
positively, in neutron-particle or neutron-wavicle guise.
iv. Will
is the presiding element of the left midbrain/unconscious, whether negatively
or positively, in atom-particle or atom-wavicle guise.
58i. Spirit is a bright element that shines in
Heaven.
ii. Soul
is a hot element that burns in Hell.
iii. Intellect
is a cold element that freezes in purgatory.
iv. Will
is a dark element that fades in the world.
59. To distinguish contexts like
record-players/compact-disc players, televisions/computers,
radios/radio-cassette players, and video-cassette recorders/audio-cassette
recorders from contexts like albums/compact discs, newspapers/magazines,
hardbacks/softbacks, and video tapes/audio tapes ... on the basis of a
materialistic/realistic dichotomy which indicates the affinity of those in the
first category with intellect (technology) and those in the second category
with will (art), thereby affirming a lunar/planar polarity or, more correctly,
series of polarities having both alpha and omega options, viz. record-players
vis-à-vis albums and compact-disc
players vis-à-vis compact discs
for the idealistic spectrum, but televisions vis-à-vis newspapers and computers
vis-à-vis magazines for the naturalistic spectrum; radios vis-à-vis hardbacks
and radio-cassette players vis-à-vis softbacks for the materialistic spectrum,
but video-recorders vis-à-vis video tapes and audio-recorders vis-à-vis audio
tapes for the realistic spectrum. All
such spectra are of course relative to the overall distinctions drawn above
between technological materialism and artistic realism, the two principal categories,
and should therefore be regarded in a subordinate relationship to them.
60. If radios constitute a materialistic
parallel to hardbacks ... and radio-cassette players a materialistic parallel to
softbacks, then it seems not implausible that radio/compact-disc players
constitute a materialistic parallel to picturebooks, with those which embrace a
tape-deck corresponding to photographic softbacks and those that are only compact disc ... corresponding to
photographic hardbacks - a sort of untermensch/übermensch
distinction relative to what I regard as an extreme form of materialism which
may well suggest political analogies of the Nazi or 'burning-cross' varieties,
as germane to the lunar Extreme Right.
61. One should always distinguish between the
democratic Extreme Right, which is Nazi, and the theocratic Extreme Right,
which is transcendentalist. For,
strictly speaking, the theocratic Extreme Right is both anterior (stellar
theocracy) and posterior (superstellar theocracy) to the world, whereas the
democratic Extreme Right is contemptuous of the democratic Right and hostile to
both the autocratic Extreme Left, viz. Communism, and the democratic or, more
correctly, bureaucratic Left, viz. Socialism, by which I of course mean
socialist republicanism as opposed to the democratic socialism of the
parliamentary left - in reality, a subdivision, overall, of the democratic
Right, viz. the context of parliamentary democracy in general. Hence whereas the democratic Extreme Right is
necessarily a more radical offshoot of the democratic Right, the theocratic
Extreme Right is no mere lunar extension but an outright stellar extremism
which is either anterior (Marxism) or posterior (Super-transcendentalism) to
the socialistic world, the former naturally precluding the latter, and the
latter, when it comes to pass, excluding the former, since there can be no
co-existence of alpha and omega forms of theocracy. But if the theocratic Extreme Right is
transcendentalist, whether alpha or omega, then the autocratic Extreme Left is
fundamentalist, since Communism is a sort of Satanic fall from Marxian 'grace',
i.e. theory, into the diabolical practicalities of authoritarian politics. However, just as there can be an 'Extreme
Right' relative to the lunar, viz. Nazism, so there is an 'Extreme Left'
relative to the planar, viz. hard-line socialist republicanism, which is yet
distinctly not solar, and hence autocratic, but effectively bureaucratic in
essence, and thus pertinent to the world.
But if it is worldly, it is no less peripheral to the world, with its
bureaucratic pluralism, than Nazism is peripheral to the Antiworld of
democratic pluralism, since both the planar and lunar contexts, corresponding
to the Left and to the Right respectively, are phenomenal, or middle ground,
and therefore inherently relative - the former, as already noted,
bureaucratically, and the latter democratically - Socialism and Capitalism,
Republicanism and Liberalism, the People (particularly of a Catholic ethnicity)
and the bourgeoisie (though inclusive of Protestant proletarians). Such extreme manifestations of planar and
lunar contexts are fated to remain subordinate to the more moderate manifestations
which properly typify the relativity of the contexts in question, just as they
must remain subordinate to the more authentic extremism of both the solar and
stellar contexts which, having a noumenal and therefore absolute basis, will
remain representative of what is Extreme Left and Extreme Right per se,
viz. the Devil and God. Thus it could be
said that whereas Nazism, affiliated to the lunar limbo, is the absolute mode
of Antichrist (Hitler), Communism, rooted in the solar hell, is the absolute
mode of the Devil per se, viz. Satan (Stalin). If it is possible to speak of a relative mode
of the Devil per se, then one would have to cite hard-line socialist
republicanism, given its extreme-left standing vis-à-vis the Left in general,
i.e. social democracy. Conversely, if
one could speak of a relative mode of God per se, it would have to bear
witness to an ideological allegiance which, though 'Extreme Right', was in the
world, and hence party to social democratic pluralism, but decidedly not of the
world, or socialism per se. Such
an ideological allegiance, being affiliated to the Second Coming, may well take
the form of Social Transcendentalism, and it would be in some sense the
ideological precondition of a more absolute mode of God per se ... such
that took a Super-transcendentalist form the essence of which was completely
beyond the world and therefore One, in its divine purism, with Heaven. Then and only then would the Extreme Right per
se have come into being, and it would signal an evolutionary climax to God
and the end not only of the world but, ultimately, the remnants of Hell,
purgatory and the alpha heaven as well, bringing the Saved to the
super-transcendence of the Omega Point.
62. To distinguish the Bolshevik nature
(absolutely autocratic) of solo singing from the communistic nature (relatively
autocratic) of solo-singing within a group format ... on the basis of a sort of
Lenin-Stalin/Khrushchev-Gorbachev division, with singing that is not
free-standing but pursued while playing a guitar, for example, being
comparatively socialistic and, hence, bureaucratic ... in the Yeltsinite mode
of social democracy. Hence while
free-standing solo singing is absolutely diabolic (solar) and free-standing
singing within a group format relatively diabolic, accompanied singing within
the latter format is decidedly worldly, if on rather absolute, and hence quasi-authoritarian, terms. It is the difference between pop and
rock. Pop in the one context, that of
solo singing, with the other context akin to pop-rock.
63. Beyond pop-rock there is rock (rock with
keyboards bias) and jazz-rock (instrumental rock without wind), and beyond
jazz-rock there is rock-jazz (fusion jazz with wind) and jazz, followed,
ultimately, by funk, the antithesis, on the top or wind spectrum, to the blues,
which is where, after all, modern music really began ... in a sort of Marxian
revolt against poverty and exploitation, the alpha-divine inception of
contemporary music.
64. To perceive a Judaic/Marxist distinction
between, say, acoustic blues and electric blues, i.e. naturalistic alpha and
artificial alpha, as relative, it would seem, to an old-brain/new-brain
dichotomy. Likewise, to perceive a
Mohammedan/Neo-Islamic distinction between, say, trad jazz (which is acoustic)
and modern jazz (which, by contrast, is usually electric), so that we have a
naturalistic omega and an artificial omega relative, once again, to an
old-brain/new-brain distinction.
However, where the blues is alpha divine, jazz is omega diabolic,
irrespective, in each case, of the cerebral parallel. Doubtless, such natural/artificial, or
acoustic/electric, distinctions apply just as much to pop and funk
respectively, except that with these alpha diabolic and omega divine modes of
music we shall be thinking rather more in terms of, say, folk and gospel than
of a literal trad equivalence.
65. It is to be hoped that the liberation of
women from domestic slavery will result in more women becoming architects, so
that, increasingly, buildings will be designed on a curvilinear, as opposed to
a rectilinear, basis. Then the world
will be less square than round, as befitting a subjective transvaluation.
66. The swastika could, with reason, be
described as an anticross, while the unbounded star could likewise be described
as an anti-supercross: anti-supercross succeeding anticross until, following a
worldly transvaluation, we move towards the supercross, and hence the eclipse
of all stars.
67. Spring - Summer - Autumn - Winter;
brightness - hotness - darkness - coldness; stellar - solar - planar - lunar;
heaven - hell - world - purgatory; electrons - protons - atoms - neutrons;
idealism - naturalism - realism - materialism; Greece - Rome - England -
America.
68. If Greece was the Spring of Western
civilization, then America is very much its Winter, while Rome and England come
in-between as its Summer and Autumn respectively - the Summer of a late-pagan
(stoic) sun and the Autumn of an early-Christian (Catholic) earth, in contrast
to the Spring of an early-pagan (hedonistic) star and the Winter of a
late-Christian (Protestant) moon.
69. Hence Hedonism - Stoicism - Catholicism -
Protestantism; spirit - soul - will - intellect; truth - strength - beauty -
goodness; joy - pride - pleasure - love; religion - science - economics -
politics.
70. It is doubtless a reflection of the wintry
aridity of America that it lacks any respect for Greek or Latin, those
spiritual and soulful languages of the spring and summer of Western
civilization. Like a tree whose winter
branches are bereft of blossom, fruit, and leaves, America is bereft of Greek,
Latin, and even English ... to the extent that it rejects the leaves of its
English heritage in deference to what is uniquely or strictly American, and
hence germane to the bare branches of its wintry coldness. Where England is 'mate', America is 'man';
where England is feminine, it is masculine; where England is realism, it is
materialism; where England is Anglican, is it Puritan; where England is will,
it is intellect. And this intellect,
increasingly given-up to the development of artificial intelligence, is ever
'the winter of our discontent'.
71. From Graeco-Roman paganism to Anglo-American
Christianity - the development of Western civilization, with Persia, Carthage,
France, and Germany confined to the shadow roles of military opposition -
Persia against Greece; Carthage against Rome; France against England; Germany
against America. Hence the shadow
Western civilization of Persia - Carthage - France - Germany.
72. It could be said of classical music that it
stands in a realistic relationship to pop music, the music of contemporary
materialism, and is therefore less an art form of the city than of the country
or, at any rate, provincial suburbia.
Thus it does not follow that classical music (including opera, ballet,
symphonies, and concertos), is inherently inferior to pop music (including the
blues, dance, rock, and jazz), but that it is rather more planar than lunar,
and hence English than American. It is
more the music of the feminine autumn of Western civilization than its masculine
winter, more the music of the naturalistic past than of the artificial present.
73. If hardware is masculine and software
feminine, then it must follow that the male serves the female (or her 'program'
of having and raising children) rather than vice versa, insofar as he
corresponds to the hardware, and hardware, as we all know, exists in the
service of software. A computer is of no
more use without a software program to run ... than would be a video-recorder
without a video cassette to play. Hence
it should follow that a man is no use without a woman to serve, although, in
practice, this is not invariably the case, since men cannot be reduced to
computers or video-recorders but may also correspond to televisions or radios,
to name but two alternative possibilities, which are less dependent on
'software' ... to the extent that they exist or function independently of
newspapers and books - the two categories of 'software' most correlative with
television and radio. Rather, it seems
that, to a large extent, newspapers and books, not to mention magazines, exist
in the service of television and radio, as in the programme guide, so that, in
some contexts and with certain categories of people, it would appear that the
feminine exists in the service of the masculine, and by implication females in
the service of males, rather than vice versa.
Broadly, I would argue that where idealistic and realistic contexts
(like computers and video- and/or audio-recorders) are concerned, the male
exists in the service of the female, since these are contexts corresponding to
Heaven and the world (which are both subjective), but that where, by contrast,
naturalistic and materialistic contexts (like television and radio) are
concerned, the female exists in the service of the male, since those contexts
correspond to Hell and purgatory (which are both objective). Thus whether the male exists to serve the
female, or vice versa, will depend on the nature of the context. Where God and the world are in the ascendant,
the male will serve the female and subjectivism/subjectivity accordingly
prevail. But where, by contrast, the
Devil and purgatory are in the ascendant, the female will serve the male, and
objectivism/objectivity accordingly prevail, depending on whether noumenal or phenomenal
criteria are the principal issues. Hence
the subjectivism of computing vis-à-vis the subjectivity of
video-recording/audio-recording; but the objectivism of television vis-à-vis
the objectivity of radio.
74. The Father is the deity of religious
barbarism, viz. ritual; the Mother is the deity of religious nature, viz. art;
the Son is the deity of religious civilization, viz. ethics; and the Holy
Spirit is the deity of religious culture, viz. devotion. Hence from the naturalism, relative to
religion, of ritual to the idealism of culture via the materialism, again
relative to religion, of ethics and the realism of art.
75. Books parallel the Catholic Christ, having a
lunar standing relative to the world, viz. realism, whereas radios parallel the
Protestant Christ, having a lunar standing relative to the Antiworld, viz.
materialism. Similarly, albeit in a
different context, symphonies parallel the Catholic Christ, having a lunar
standing relative to the world, viz. realism, whereas rock music parallels the
Protestant Christ, having a lunar standing relative to the Antiworld, viz.
materialism. Hence whereas the four
principal modes of classical music, viz. opera, ballet, the symphony, and the
concerto, are of the world, the four principal modes of pop music, viz. soul,
dance, rock, and jazz, are of the Antiworld, with naturalistic, realistic,
materialistic, and idealistic distinctions relative to each context, the former
broadly 'naturalistic', and hence acoustic, but the latter broadly 'synthetic',
and hence electric. Consequently one
could, in general, speak of classical as the music of nature, in contrast to
which we shall find pop as the music of civilization, with, broadly, planar and
lunar distinctions between the two contexts, as I have shown, which are
subdivisible along both elemental and ideological lines. As, of course, are the rather more extreme
solar and stellar contexts of barbarous and cultural music, the former overly
percussive, which is the nature of a noumenal objectivism, and the latter
overly sustained, which is the nature of a noumenal subjectivism - Devil and
God of scientific and religious kinds of music respectively, which may be
regarded as flanking, on an alpha/omega basis, the political and economic kinds
of music that we have broadly characterized in terms of pop and classical. Such a percussive/sustain antithesis is
rather more extreme than, say, the rhythm/pitch antithesis, for example, of the
extremes of pop and classical music, viz. soul and jazz in the one case, and
opera and concertos in the other, though rhythm is obviously a quality of
percussive music, e.g. steel-drum orchestras, no less than pitch a quality of
religious music, e.g. church-choir ensembles.
These qualities, however, are affiliated to musical modes which, as
already noted, are noumenal and thereby flank the phenomenal modes of music to
which they more properly pertain by dint of the greater dependence of such
music on instrumental means and techniques ... on account of their phenomenal
essence. These means and techniques
include, besides rhythm and pitch, both melody and harmony, and thus contrast
with the more absolutist nature of scientific and religious music, the former flanking
the pop/classical dichotomy in a fundamentalist way, the latter flanking it in
a transcendentalist way - the musical hell and heaven of protonic autocracy and
electronic theocracy, as against the neutronic democracy and atomic bureaucracy
of purgatorial pop and worldly classical respectively. If fundamentalist music, being percussive, is
reactive, then transcendentalist music, being sustained, is attractive - a
particle/wavicle distinction which finds its musical manifestation in the
antithesis between centrifugal objectivism and centripetal subjectivism, the
collectivism of discord and the individualism of unison.
76. In the twentieth century classical music was
largely eclipsed by pop music, and pop music was itself undergoing a
degenerative collapse into percussive music, as the 'burning cross' of the
Antichrist found itself being eclipsed by the flaming star of the Diabolic per se. Such a degenerative collapse could only lead
to the triumph of musical hell, and thus to the eclipse of lunar pop by solar
primitivism. Yet one extreme engenders,
or calls forth, another, and it is with the full emergence of the Devil that
God will rally his faithful to the cause of musical heaven, the harmonic
sustains of 'Kingdom Come', so that, ultimately, the solar hell will be refuted
by the stellar heaven of the ultimate music, the sustained supermusic of a
transcendence divine, and the world accordingly be saved from both classical
music and the threat of percussive music, that super-antimusic which even now
is eclipsing the antimusic of pop to a degree which makes that threat very real
indeed.
77. A particle/wavicle distinction between the
kicked ball (football) and the thrown ball (rugby) ... analogous to the
distinctions between republicanism and catholicism, guitars and violins, video
and audio, with reactive and attractive implications relative to the nature of
each game - the former (football) a man's game, and the latter (rugby) a
gentleman's one.
78. A spiritual/soulful distinction, in cricket,
between the bowling transcendentalism of the slow ball spinning through the
air, and the bowling fundamentalism of the fast ball cutting through it; the
former comparatively divine and the latter comparatively diabolic.
79. Dracula epitomizes our age's fascination
with evil, its almost morbid obsession with blood and violence, death and
decay, negative power and status.
Dracula is the modern form of Satan, the contemporary mythical
manifestation of the Devil par excellence. Since the Nietzschean 'death of God', it is
the Devil who is the focus of popular worship, and in the late-twentieth
century the Devil was very much alive-and-well in the personification of Count
Dracula, whose lust for blood aptly reflected the bloodlust of the age. Only with the Second Coming can the Devil be
killed off once-and-for-all; for the return of God to the world will leave no
room for the Devil in it. Nor, indeed,
for anything upper class.
80. The Mother (Blessed Virgin) saves the will
but ignores the intellect; the Son (Christ) saves the intellect but ignores the
soul; the Father (Creator) saves the soul but ignores the spirit; the Holy
Ghost (ultimate Creation) saves the spirit but ignores everything else. Conversely, the Antimother (Cursed Whore)
damns the will but ignores the intellect; the Antichrist (Hitler) damns the
intellect but ignores the soul; the Antifather (Satan) damns the soul but
ignores the spirit; the Antispirit (Jehovah) damns the spirit to worshipful
enslavement but ignores everything else.
Such is the pattern of damnation and salvation in regard to planar,
lunar, solar, and stellar alternatives ... roughly corresponding to
working-class, middle-class, upper-class, and classless divisions of human
society.
81. Ultimate salvation is of the spirit, and
applies to the Holy Ghost alone, as championed by the intellect-exploiting
Second Coming equivalence, who is effectively an intellectual of the spirit
because he uses intellect in the service of the spirit, and uses it, moreover,
in the most spiritual of contexts, viz. the inner light, relative to technology,
of computer VDU screens, thereby bringing the intellect to spiritual
perfection.
82. Truth, in the spiritual sense to which I
apply the term in my philosophy, is not something that is understood or desired
by all people or peoples. There are people
and peoples who reject such truth in their concern, primarily if not
exclusively, with beauty, goodness, or strength, not to mention illusion (if
negatively divine), ugliness (if negatively worldly), badness (if negatively
purgatorial), or weakness (if negatively diabolic). Some people and peoples are congenitally
incapable of coming-to-grips with spiritual truth, and accordingly shy away
from it as from a refutation of their very essence, the ideals or anti-ideals
by which they live. If all mankind were
the same, or shared the same goals, this would not be the case. But mankind are ethnically and ideologically
heterogeneous, and therefore divisible between different ideals and/or
anti-ideals. God, in the messianic sense
of the term, knows this, and that is why he cares only for those who are like
himself and will not fail them in his design to bring the world to religious
truth. Whatever he does is done for his
people or peoples (in contrast to what was done against other people or peoples
by the illusory primal God, viz. Jehovah).
83. Schopenhauer was wrong about the will coming
from the father and the intellect from the mother ... where the psychic
composition of offspring is concerned, since, as I have shown, the will is
feminine and the intellect masculine, the one planar and the other lunar. Hence any inheritance of this nature from
one's parents has to be premised on the acknowledgement of a correlation
between intellect and one's male progenitor, but will and one's female
progenitor, making it as unlikely that the father was responsible for will as
that the mother was responsible for intellect.
84. When there is little respect for strength,
there will be greater respect for truth; for strength and truth are as
incommensurate as goodness and beauty, and a society that respects truth will
have little time or inclination for strength.
(Hence the acceptance of truth presupposes an atheistic rejection of
'the Almighty', the strength-oriented implications of which correlate more
naturally with the Diabolic than with the Divine.)
85. The idealism of truth, as against the
naturalism of strength. Likewise, the
realism of beauty, as against the materialism of goodness. Religion as opposed to science; economics as
opposed to politics. Or, alternatively,
art as opposed to music; architecture as opposed to literature. Or, again, religious music as opposed to
percussive music; classical music as opposed to pop music. And so on.
86. Acoustic pianos stand to electric pianos as
hardbacks to radios, whereas acoustic organs stand to electric organs as
softbacks to radio-cassette players. A
distinction, in other words, between the materialism (as opposed to realism,
naturalism, or idealism) of the world and the materialism of the Antiworld
(lunar) on both particle (reactive) and wavicle (attractive) terms. 'Dickheads' and 'arseholes' - both
effectively (within the feminine framework of worldly realism) and specifically
(within the rather more masculine framework of antiworldly materialism).
87. Acoustic guitars stand to electric guitars
as video tapes to video-recorders, whereas acoustic violins stand to electric
violins as audio tapes to audio-cassette players. A distinction, in other words, between the realism
(as opposed to naturalism, materialism, or idealism) of the world and the
realism of the Antiworld on both particle (reactive) and wavicle (attractive)
terms. 'Pricks' and 'cunts' - both
specifically (within the feminine framework of worldly realism) and effectively
(within the masculine framework of antiworldly materialism).
88. To distinguish the devolutionary objectivism
(noumenal) of stellar superconsciousness and solar subconsciousness from the
devolutionary objectivity (phenomenal) of lunar consciousness and planar
unconsciousness. Conversely, to
distinguish the evolutionary subjectivity (phenomenal) of superplanar
unconsciousness and superlunar consciousness from the evolutionary subjectivism
(noumenal) of supersolar subconsciousness and superstellar
superconsciousness. A particle/wavicle
distinction between the devolutionary and the evolutionary on both noumenal and
phenomenal terms.
89. Thus to distinguish, on the above
devolutionary basis, Judaic transcendentalism and despotic fundamentalism from
parliamentary liberalism and republican humanism; while distinguishing, on an
evolutionary basis similar to the above, Catholic humanism and Protestant
liberalism from Islamic fundamentalism and Taoist transcendentalism.
90. Forebrain - backbrain - right midbrain -
left midbrain; superconscious - subconscious - conscious - unconscious;
transcendentalism - fundamentalism - liberalism - humanism; electrons - protons
- neutrons - atoms; spirit - soul - intellect - will; heaven - hell - purgatory
- the world; truth - strength - goodness - beauty; illusion - weakness - evil -
ugliness. Hence a particle devolution
from illusion and weakness to evil and ugliness; but a wavicle evolution from
beauty and goodness to strength and truth.
LONDON 1992–93 (Revised 2012)
