CRITIQUE OF POST-DIALECTICAL IDEALISM
Supernotational Philosophy
Copyright © 1989–2012 John O'Loughlin
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1. To a person rooted in the old brain, with
its dominating proton content, anyone who testifies to a contrary, or
new-brain, bias will seem mad; for his view of life will be radically
antithetical to the alpha-stemming untransvaluated
integrity which accrues to the former.
Indeed, so much will the new-brain person differ from his old-brain
rival ... that what is truth to the one will seem like nonsense to the other,
and vice versa. For the electron
preponderance of the new brain or, for that matter, of the superconscious
mind, will encourage a positive, omega-oriented integrity which has the effect
of countering or negating everything the alpha-stemming old-brain person stands
for, whether in politics, religion, science, art, society, sex, or
whatever. What is good for the old-brain
person will be bad to the new-brain one, and, conversely, what is bad for the
old-brain person will be good to the new-brain one. There will be a kind of Father/Holy Spirit
division between them which renders mutual understanding all but impossible. Either the new-brain person vanquishes his
old-brain opponent or the latter will vanquish him. For neither of them can co-exist on equal,
mutually respectful terms - at least not in an age or society which is tending
towards the omega 'Kingdom of Heaven' on earth.
Only in the world (of relative values) can alpha and omega co-exist,
albeit on relative rather than absolute terms, like the House of Lords with the
House of Commons in Britain, where the Tory peers of the one would correspond
to 'alpha' and the Labour MPs of the other to 'omega', with Labour peers corresponding
to omega-in-the-alpha (like electrons in the old brain), and Tory MPs to
alpha-in-the-omega (like protons in the new brain).
2. Because knowledge has to do with memory
and retention, we can argue that it is more a factor of the proton side of the atom
than of the electron side, since protons retain electrons and thus have an
inherently retentive tendency which doubtless applies just as much to the
mental universe as to the physical one.
Thus knowledge and memory can be regarded as inherently alpha stemming,
in contrast, I would argue, to imagination and faith, both of which are more
inherently omega orientated on account of their association with the electron
side of the atom, the side which, whether found in the old brain or in the new
one, reflects such a centripetal orientation.
One could therefore say that whereas knowledge and memory are objective
qualities, imagination and faith are subjective qualities, the former
conservative and the latter progressive - alpha and omega qualities which co-exist,
in atomic life, as polar opposites.
Memory is recollection of knowledge, of whatever sort, whereas faith is
trust in imagination, particularly the idealistic imagination we associate with
the Divine. For just as there can be no
memory where there is no knowledge, so it would be impossible to have faith
without imagination, since imagination pioneers the way forward, and if we are
to follow it we require faith.
3. But there are two kinds of imagination,
just as there are two kinds of knowledge (not to mention faith and memory), and
we may define them broadly in terms of natural imagination (or faith) and
artificial imagination (or superfaith), and whereas
the one pertains to the subordinate electron content of the old brain, the
other pertains to the preponderant electron content of the new brain, thereby
enabling us to speak, once again, of an omega-in-the-alpha/omega division, as
between, say, Christianity and Transcendentalism, or Christ and the Second
Coming. Natural imagination is weaker
than artificial imagination, and if it requires faith then we can certainly
maintain that its omega counterpart requires superfaith,
as, for example, in regard to the concept of post-human life forms, as
developed by me in successive works via a series of imaginative
projections. By contrast, however,
natural knowledge is stronger than artificial knowledge, or knowledge accruing
to the subordinate proton content of the new brain, because it pertains to the
dominating proton content of the old brain, like an autocratic monarch
vis-à-vis a democratic president, and can thus be identified with alpha as
opposed to alpha-in-the-omega. Natural
memory is also stronger than artificial memory, at least in people accustomed
to an old-brain, alpha-stemming bias, for whom natural knowledge prevails over
natural imagination, or knowledge of natural things over natural
imaginings. But if imagination and faith
are unlikely to get the better of knowledge and memory in the old brain, this is
not so of the new brain where, even in a knowledgeable age, imagination will be
straining at the leash, so to speak, and preparing itself to gain the
ascendancy over knowledge in the interests of universal salvation, achieved
through an unequivocally omega-oriented superfaith. Only when idealism gets the better of
materialism will the 'Kingdom of Heaven' come to pass ... as messianic leaders
supersede democratic presidents, and 'Civilization', in the Spenglerian
sense of that term, is eclipsed by 'Second Religiousness'. For artificial knowledge is not enough; there
must be artificial imagination, before a true transvaluation
comes to pass.
4. Thus to recapitulate briefly: knowledge
and imagination are alpha and omega antagonists, with monarchs and presidents on
the one side, that of a proton bias, and popes and messianic leaders on the
other, that of an electron bias, and whereas monarchs, corresponding to
naturalism, are alpha, and presidents, corresponding to materialism,
alpha-in-the-omega, popes, corresponding to realism, are omega-in-the-alpha,
and messianic leaders, corresponding to idealism, omega. Just as the monarchical 'Historyless
Chaos' was effectively eclipsed by papal 'Culture', so in due course will the
presidential 'Civilization' be eclipsed by messianic 'Second Religiousness', as
artificial imagination triumphs over artificial knowledge in the name of
spiritual salvation. I have customarily
used the terms 'natural' and 'artificial', but such terms as 'irrational' and
'rational' would suffice just as well in order to describe the difference
between, say, knowledge in the old brain and knowledge in the new one, not to
mention old-brain imagination and its new-brain counterpart. For whereas the one is conditioned by
centrifugal criteria, whether as alpha or omega-in-the-alpha, the other is
conditioned by centripetal criteria, whether as alpha-in-the-omega or
omega. Presidents are relatively
rational, or constitutional, compared to autocratic monarchs, whereas popes are
relatively irrational, or unconstitutional (infallible), compared to messianic
leaders, of which we have not yet seen too many - Lenin and Mao
notwithstanding.
5. Of course, the basic alpha/omega dichotomy
we are adumbrating is not only between political and religious figures, though
they are perhaps the most prominent, but is also between, say, scientists and
artists. Now I fancy that whereas
knowledge and imagination are the terms which best characterize the
scientist/artist distinction, memory and faith are more characteristic of the
political/religious distinction, since politics, or the art of statesmanship,
requires memory no less than religion requires faith, and it would be difficult
to imagine the one without the other, particularly (with politics) in deeply
traditional or conservative societies where, arguably, memory,
institutionalized as tradition, plays a greater role than knowledge.
6. However that may be, it would seem that
whereas science and art deal, through knowledge and imagination respectively,
with concrete particulars, politics and religion deal, by contrast, with
abstract generalities, of which the State and the Church are the two principal
manifestations. Should art become
abstract and general, it will be because it has subordinated itself to
religious faith and thus functions as religious art. Should science become abstract and general,
it will be because it has subordinated itself to political memory and thus
functions as political science. Both of
these paradoxical tendencies were symptomatic of twentieth-century art and
science respectively, and signify a sort of quasi-idealistic redemption of the
concrete and particular in the abstract and general.
7. Artificial knowledge may also be regarded
in terms of information technology, and doubtless the rise of such technology
in the twentieth century was symptomatic of a shift in emphasis from natural to
artificial knowledge, as we grow ever-more accustomed, through a new-brain
bias, to receiving information artificially ... whether via radio, television,
computer, telephone, video, or whatever.
But if the modern age is an age when knowledge largely takes the form of
information, it is not on that account a religious age but, on the contrary, a
profoundly materialistic age commensurate with Spengler's
'Civilization', in which not omega but alpha predominates, whether as knowledge
and science or memory and politics. The
dawn of a religious age, by contrast, will require that artificial imagination
and faith supersede the artificial knowledge and memory so characteristic of
the contemporary West, and for this to happen the world will doubtless have to
pass through a major transformation the likes of which it has never before
witnessed, since omega must struggle for its right to exist and cannot expect
alpha to hand that right to it on a plate, so to speak, as though alpha led to
omega as a matter of historical course!
The sort of artificial imagination I would equate with the highest art
will only be possible through recourse to LSD and other such hallucinogenic drugs,
and this 'art' will be in the service of a religious faith which embraces, in
its omega-oriented intensity, the ultimate abstraction ... of positive pure
spirit conceived as the goal of all religious striving.
8. Sense in which messianic leaders correspond
to positrons, or positive electrons, vis-à-vis the proletariat, who tend to
reflect a more passive electron bias.
Such leaders are truly moral, and they contrast with both the immoral
bias of 'proton' rulers and the amoral integrity of 'neutron' representatives,
or the majority of democratic politicians, of whom prime ministers are the
chief exemplars. Rulers can be monarchs
or presidents, though a titular as opposed to an executive president will
approximate more to the amoral than to the immoral. For an executive president conforms to the
category of immoral ruler, albeit in terms of new-brain rationality rather
than, like an autocratic monarchy, of old-brain irrationality, and thus on a
relative (alpha-in-the-omega) as opposed to an absolute (alpha) basis.
9. To my way of thinking, guitars and pianos
are alike bodily instruments, the only difference being that whereas guitars
are omega, either absolutely in the case of advanced electric guitars or
relatively in the case of acoustic guitars, pianos are alpha, whether
relatively in the case of uprights or absolutely in the case of grands. Thus we can
distinguish acoustic guitars from electric guitars in terms of
omega-in-the-alpha and omega, reserving for pianos a distinction between
alpha-in-the-omega in the case of uprights and alpha in the case of grands. For the
alpha, remember, is centrifugal, whereas the omega is centripetal. The one is broadly horizontal and the other
vertical. Consequently grand pianos and
acoustic guitars may be regarded as forming an alpha/omega-in-the-alpha
antithesis, as between naturalism and realism, whilst upright pianos and
electric guitars may likewise be regarded as forming an
alpha-in-the-omega/omega antithesis, as between materialism and idealism. The acoustic guitar is no-less compromised by
the convolutional nature of the alpha, with its
horizontally-biased centrifugal tendencies, than the upright piano by the involutional nature of the omega, with its
vertically-biased centripetal tendencies.
Acoustic guitars are relatively moral in relation to electric guitars,
which are absolutely moral. Upright
pianos are relatively immoral in relation to grand pianos (including baby grands), which are absolutely immoral. There is all the difference in the world, which
is to say as much difference as in the case of a full-sized umbrella and a
waist-length hooded zipper, between grand pianos at one end of the instrumental
scale and electric guitars at its other end.
In fact, being absolute, such instruments tend to be mutually exclusive,
in contrast to acoustic guitars and upright pianos, which approximate to a
worldly and, in particular, bourgeois middle-ground compromise. For there is contiguity between
alpha-in-the-omega and omega-in-the-alpha, but no contiguity between alpha and
omega!
10. Doubtless we should also speak of amoral
instrumental equivalents in between the immoral and moral ones, and especially
in regard to the artificial alpha/omega spectrum which stretches from upright
pianos to electric guitars, since we are more familiar, these days, with the
artificial than with the natural, and can readily identify middle-ground
positions between uprights on the one hand and electric guitars on the other -
positions, I mean, in relation to, say, electric pianos and semi-electric
guitars, both of which types of instrument have 'androgynous' characteristics,
if I may use such an ambiguous term, which distinguish them from the immoral
and moral extremes. For if electric
pianos are less centrifugal than acoustic guitars, then semi-electric guitars
are less centripetal than electric guitars, the most advanced of which have
nothing centrifugal, or ring-like, about them at all.
11. Because the Y-like emblem [An inverted CND
sign, to which (in certain later texts) I subsequently suggested the addition
of feminine and masculine symbols.] of Social Transcendentalism will be
enclosed by a curvilinear band, significant of a theocratically
centripetal morality, it is fitting that the emblem be displayed on a
curvilinear plaque rather than on a rectilinear flag, since flags are
fundamentally worldly phenomena which, as a rule, have a nationalist
significance, whereas the emblem in question would be designed to convey a
supra-national significance appropriate to its theocratic essence. To have this emblem on a flag would amount to
a contradiction in terms, since it is a refutation of nationalism and indicates
an omega 'head' integrity above and beyond all rectilinear 'bodily' norms. Thus if the ultimate emblem were to be displayed
on curvilinear plastic plaques mounted on aluminium poles, it would be beyond
flags and allegiances thereof - indeed, as far beyond flags as Heaven is above
and beyond the world, since the omega 'Kingdom of Heaven' could not be
symbolized in rectilinear form.
Therefore the ideology of 'Kingdom Come' would not be interested in
adding yet another flag to the vast number of flags which already exist in the
world, but would require that, wherever it obtained, flags be superseded by
these curvilinear plaques in indication that the head had triumphed over the
body and the 'Kingdom' in question accordingly come to pass.
12. One must be careful to distinguish an alpha
curvilinear approach to writing from an omega curvilinear approach to it, since
whereas the former tends to be centrifugal and apparent, the latter will be
centripetal and essential. By which I
mean that whereas alpha 'head' writings tend to reflect a technical cycling
from book to book or part to part and chapter to chapter within each book, as in
the case of the most academic philosophy, Sartre's Critique of Dialectical
Reason not excepted, omega 'head' writings will reflect a thematic cycling
from subject to subject within the confines of a single book, thereby
cycling centripetally rather than centrifugally, as with alpha 'head'
writings. It is effectively the
difference between a ring and a badge, between protons and electrons,
convolution and involution, and the one mode of cycling necessarily excludes
the other, since they are as far apart as alpha and omega. By contrast, worldly, or 'bodily', writings
tend to proceed, as with the novel, in a rectilinear fashion ... from A to Z,
or in successive chapters from a beginning to an end, with neither apparent
(centrifugal) nor essential (centripetal) cycling very much in evidence. Where, however, there are
divisions of a novel into separate books or parts, each of which begins afresh
at a first chapter, as in The Lord of the Rings by Tolkien
or both Man of Nazareth and A Clockwork Orange by
Anthony Burgess, we are dealing, I believe, with decadent 'bodily' writings -
writings which are neo-alpha without being genuinely 'of the head', like most
traditional philosophy. (In this respect
they correspond to a sort of Mosleyite order of
Fascism). On the other hand, a thematic
cycling within the novel context would amount to a 'bodily' intimation of
omega-oriented philosophy - the ultimate 'head' writings which, eschewing
apparent divisions, concentrate the reader's attention on essential cycles in
the interests of a post-worldly theocratic integrity. For unless a work cycles thematically, it
will not be curvilinear and centripetal but either rectilinear and neutral or -
assuming a division into several books, parts, chapters, etc., - curvilinear
and centrifugal, like a fascist or neo-pagan reaction to transcendental
communist liberation.
13. Fascist autocracy, liberal democracy,
communist theocracy. Father, Son, and
Holy Ghost of ideological distinctions, with pre-atomic (proton), atomic
(proton & electron and/or neutron), and post-atomic (electron)
implications, as pertaining to alpha, the world, and omega. Liberal democracy sits on a neutron fence in
between the proton reaction of fascist autocracy and the electron attraction of
communist theocracy - a worldly middle-ground in between alpha and omega
extremes.
14. Cycle books, parts, chapters, etc. (in an
apparent, or centrifugal, manner) and there will be a fascist implication of
neo-alpha criteria. Cycle subject-matter
(in an essential, or centripetal, manner) and there will be a communist
implication of omega-oriented criteria.
Do neither and you have the world ... with its rectilinear, or 'bodily',
indifference to curvilinear, or 'head', alternatives.
15. In relation to the internal trip ... of LSD,
the external trip ... of space exploration is like a return to the alpha, a
return to the Creator rather than an advancement towards the Holy Spirit, and
can therefore be regarded in a negative, or immoral, light - a light, so I
believe, rather more fascist than communist, insofar as stars (including
planets) are the alpha roots of the Universe as opposed to its hypothetical
future culmination in positive pure spirit.
To trip in the internal sense is to approach the omega; the opposite of
what it means to trip externally ... through the medium of space
exploration. This is not to say that
Communists have no business in space, but that the stars can never be the goal
of evolving humanity. Its goal, on the
contrary, is salvation from the flesh.
And one of the ways of achieving such a salvation is through internal
trips.
16. The whole point about a skyline in
architecture is that it symbolizes an alpha-stemming centrifugal
state-of-affairs, which, whilst acceptable for a given period of time within an
open-society context, can only be judged unacceptable, and hence as something
to avoid, from a closed-society standpoint ... where not the horizontal but the
vertical is what architects would wish to emphasize, in conformity with the
centripetal bias of such a standpoint - one suitable to an omega-oriented age,
in which skylines were taboo. Obviously,
to avoid a skyline one must design buildings in such a way that they tower up
at different heights from those in the immediate vicinity, like different-sized
penises, and thereby refrain from creating a horizontal and, hence, centrifugal
impression. An alpha-stemming person,
whether male or female, will doubtless find such architectural arrangements
unattractive, if not downright repugnant.
But for anyone with an omega-oriented disposition, there could be no
other arrangements, if the vertical is to receive due emphasis and be respected
as an integral principle in itself, independently of others and with a view to
the advancement of a centripetally-biased state-of-(architectural)-affairs.
17. The being of philosophy is subjective being,
not existence or objective being, but the being of spiritual
enlightenment. Objective being, by
contrast, corresponds to the given and is a field of reality more congenial to
science. In fact, objective being
proclaims its physicality and has nothing metaphysical about it. It stands to subjective being as realism to
idealism, and could only be made the subject of philosophical inquiry by a
bogus or degenerate philosopher like Sartre, who was really a playwright and
thus a man more disposed to the given than to being. It may be that Existentialism was more a
French revolt against German metaphysics, including Jaspers, than a symptom of
Western decadence or a brazen attempt to accommodate philosophy to a
materialistic age. Probably it was a
combination of all three. Yet if
philosophy is not to languish beneath the shadow of French Existentialism, it
must proclaim itself afresh as the one true intellectual light which shines in
the name of subjective being and the future salvation of humanity from the
World, including the world of physical existence, or objective being. For philosophy should not dilute itself with
either dramatic or scientific concerns, but must proceed on its self-appointed
course towards total enlightenment.
18. As stupid for literature to become poetic as
for philosophy to become dramatic, that is to say for subjective doing (the
becoming) to seek an accommodation with objective doing ('doing' as I have hitherto
defined it, as, for example, in Elemental Spectra). Either the literature in question is decadent
or it's really no literature at all but poetry in disguise - a sort of poetic
prose which seeks to mystify rather than to entertain or, more correctly, to
entertain through mystification. Subjective doing should go its own way as
alpha-in-the-omega and leave poetry to those for whom the objective doing of
alpha is the creative norm, that is to say to poets-proper. Literature does not enhance itself through
poetry but only through philosophy, where, paradoxically, it seeks to entertain
through enlightenment, as with Aldous Huxley.
19. The objective doing (action) of my walking
across the room. The objective being
(existence) of my sitting still in a chair.
The subjective doing of my thought processes. The subjective being of my
consciousness.
Alpha/omega-in-the-alpha/alpha-in-the-omega/omega. I act, I exist, I think, I am.
20. A Protestant can have no true sense of the
Second Coming because, in adhering to a neutron mode of Christianity, he will
only relate to a middle-ground 'bodily' Christ who, unlike the Catholic Christ,
does not oscillate between proton and electron extremes, or alpha and omega,
but remains stable in a specifically worldly fashion. Such a man can only oppose or belittle the
concept of a Second Coming, which corresponds to an electron bias, because true
morality is beyond the sphere of his amoral neutron allegiance, being
intelligible only within an oscillatory framework (though solely with regard to
the electron omega as opposed to the proton alpha). Having a moral dimension, the Catholic will
relate to the prospect of an electron absolute, a Second Coming who, in his
unequivocally transcendental integrity, will correspond to the post-Resurrectional Christ rather than to a Christ who is both
alpha and omega by turns within the necessarily relative, and ambiguous,
context of (dualistic) Christianity.
21. Like Protestantism, liberal democracy sits
on a neutron fence in between the proton reactions of fascist autocracy and the
electron attractions of communist theocracy - a worldly middle-ground in
between alpha and omega extremes.
22. If one is to distinguish between objective
being, subjective being, and being-in-itself, as Jaspers does, then one should
also distinguish between objective doing, subjective doing, and, for want of a
better term, doing-outside-itself, since otherwise one may give the impression
that being-in-itself comes between objective being and subjective being as a
sort of neutron middle-ground corresponding to basic consciousness, when, in
point of fact, objective being and subjective being do not form an antithesis
on the basis of an alpha/omega distinction but are parallel omega postulates -
the one as omega-in-the-alpha and the other as omega per se. Thus if being-in-itself comes in-between
anything at all, it will be in between subjective doing on the one hand and
subjective being on the other, as a positive amoral postulate in between
immoral and moral extremes. Likewise
doing-outside-itself can be regarded as a negative amoral postulate in between
objective doing and objective being, which is to say immoral alpha and a
(relatively) moral omega-in-the-alpha, however we choose to identify this
doing-outside-itself: presumably as intestinal action or possibly even the
processes of digestion. Thus an
omega-oriented mode of amorality in the case of being-in-itself, an
alpha-stemming mode of amorality in the case of doing-outside-itself. The subjective conditioning a centripetal
and, hence, being-oriented tendency; the objective, by contrast, conditioning a
centrifugal and, hence, doing-oriented one - as germane to moral and immoral
attributes.
23. Certainly I have no hesitation in equating
doing with protons and being with electrons, though the distinction between
objective and subjective, which is centrifugal and centripetal respectively,
would seem to entail an additional consideration ... of particle and wavicle options which, taken in conjunction with doing and
being, will allow for a further distinction between, say, the proton-particle
bias of objective doing and the proton-wavicle bias
of subjective doing on the one hand, and the electron-particle bias of
objective being and the electron-wavicle bias of
subjective being on the other, with doing-outside-itself and being-in-itself
corresponding to particle-neutron and to wavicle-neutron
middle grounds vis-à-vis the objective and subjective polarities
respectively. If consciousness
corresponds, in its positive neutrality, to being-in-itself, then thought must
correspond to subjective doing and feelings, by contrast, to subjective
being. If instinctive action
corresponds, in its negative neutrality, to doing-outside-itself, then
calculated action must correspond to objective doing and existence, by
contrast, to objective being.
24. Yet one must of course distinguish between
the alpha and omega, or negative and positive, poles of each mode of doing and
being, whether objective or subjective.
There is a positive objective doing no less than a negative objective
doing, a positive subjective doing no less than a negative subjective doing,
and so on ... with regard to each category of doing and being. Feelings can be negative or positive,
thoughts likewise, and we can no more subsume all feelings under an electron-wavicle bias than ... all thoughts under a proton-wavicle one, even if the majority of thoughts and feelings
can be so subsumed or, at any rate, those which are most characteristic of a
true subjective doing or being, as the case may be.
25. Rather than saying, with Descartes: 'I
think, therefore I am', we should say: 'I am, therefore I think', since without
subjective being, there could be no subjective doing. Likewise we should not say, à la Descartes: 'I act, therefore I exist', but, rather: 'I
exist, therefore I act', since existence is a precondition of action in human
affairs.
26. The art of objective doing is dance; the art
of doing-outside-itself is acting; the art of objective being is sculpture; the
art of subjective doing is literature (including poetry); the art of
being-in-itself is painting; the art of subjective being is music. Dance corresponds to alpha, whereas music,
with its emotional emphasis, corresponds to omega. Sculpture, with its emphasis on phenomenal
existence, corresponds to omega-in-the-alpha, whereas literature, the emphasis
of which is intellectual, corresponds to alpha-in-the-omega. Both acting and painting are amoral, or
neutron, arts - the former objectively so in between dance and sculpture, the
latter subjectively so in between literature and music. Not that all literature or dance is immoral
and all sculpture or music moral, since each art is itself divisible into alpha
and omega extremes, as well as into a neutron middle-ground, but that, when
most true to itself, any given art will more reflect its essential nature - for
instance, subjective being in the case of music - than the nature of any of the
other arts, aiming at the highest and most positive manifestation of its
peculiar essence. Thus the best music
will aim to convey the most positive feelings, such as love, joy, etc., while
the worst music will convey - assuming it hasn't abandoned subjective being
altogether and effectively become some other art in disguise - the most
negative feelings, such as hate, sadness, etc.
The best will be absolutely moral and the worst relatively immoral
(music being a moral, or omega, art-form essentially), though intermediate
degrees of musical quality will also exist ... as an amoral middle-ground in
between the negative and positive extremes of subjective being. Yet subjective being has the capacity to
become absolutely moral, whereas subjective doing, for example, can only become
at best relatively moral on account of its fundamentally immoral nature as
alpha-in-the-omega.
27. Further to the above-mentioned amoral
distinctions between doing-outside-itself and being-in-itself, I should like to
add two subordinate modes of amoral neutrality in the forms of doing-in-itself
and being-outside-itself, conceiving of the one as an omega-oriented mode of
objective doing (contiguous with objective being) and the other as an
alpha-stemming mode of subjective being (contiguous with subjective doing). Thus doing-in-itself will be a relatively
positive mode of objective amorality, and being-outside-itself a relatively
negative mode of subjective amorality - the former subordinate to
doing-outside-itself and the latter subordinate to being-in-itself. Possibly, digesting would be a manifestation
of doing-in-itself, dreaming a manifestation of being-outside-itself; though if
we are to take art forms which appear to correspond to each of these
subordinate modes of neutron amorality, then it seems to me that singing is the
art of doing-in-itself, modelling the art of being-outside-itself.
28. Thus, further to our earlier contentions, we
can maintain: The art of objective doing is dance; the art of
doing-outside-itself is acting; the art of doing-in-itself is singing; the art
of objective being is sculpture; the art of subjective doing is literature; the
art of being-outside-itself is modelling; the art of being-in-itself is
painting; the art of subjective being is music.
And it seems to me that an appropriate closeness, or qualitative contiguity,
can be inferred to exist between, for example, acting and singing on the one
hand and modelling and painting on the other, not just in terms of their
sharing a common neutral status in between objective and subjective modes of
doing and being but, more concretely, in terms of their interdependence and
even interchangeability as two sides of the same
(amoral) coin, one of which is phenomenal and the other noumenal,
as relative to particle (objective) and wavicle
(subjective) distinctions. Certainly actors
can be singers and singers be actors, and more than a few painters have also
been models, both for themselves and for others. However, in general, actors and singers
remain separate categories, as of course do models and painters.
29. The computer is a medium of artificial
thought, the television a medium of artificial consciousness, the radio a
medium of artificial emotion (particularly when used in conjunction with
music). Thus from computers to radios
via televisions - a triadic distinction between subjective doing,
being-in-itself, and subjective being.
To which one could add video as a medium of artificial dreaming and/or
fantasizing (home-made videos) corresponding to being-outside-itself, which
therefore takes a position in between subjective doing and being-in-itself as a
form of negative subjective amorality.
30. The philosopher stands to the scientist as
the writer (novelist, essayist) to the poet; that is to say as a freer, more
imaginative person who, when true to his vocation, has an omega-oriented as
opposed to an alpha-stemming disposition.
Of course, philosophers can be alpha or omega, obscure or enlightening,
though the best and most genuine of them will be enlightening, whereas the
worst and least genuine tend to obscure, like poets who mystify. In fact, genuine poets tend rather to mystify
than to enlighten, and thus it could be contended that the obscure or
mystifying philosopher is really a poet-in-disguise, just as, conversely, the
clear and enlightening poet is really a philosopher-in-disguise: a man who
should have worked in philosophy instead of in poetry.
31. As for the paradoxical notion that poetry
should only be a vehicle for conveying feelings, emotions, passions, etc., it
has to be admitted that even the most emotive poetry or literature will be
inferior to music in this regard, by dint of its dependence on thought and
projection, through words, as subjective doing.
In fact, words are as good or, depending on your viewpoint, useless at
conveying emotions as (musical) notes at conveying thoughts, and for this
reason will seldom succeed in an emotive endeavour except when spoken or, more
appropriately, sung in conjunction with music, where, thanks to rhythmical
accompaniment, a greater approximation to subjective being can be
achieved. However, such an approximation
can only fall short of pure subjective being, for which music alone will
suffice. For notes are the voice of the
emotions, whereas words are the voice of the intellect, which compels to
subjective doing.
32. Justice, or the concept of 'an eye for an
eye and a tooth for a tooth', pertains to the proton side of the atom, which is
inherently reactive. It is a mode of
alpha-stemming behaviour which will remain valid only as long as humanity is in
its heathen youth and has not yet grown to the Christian maturity of 'turning
the other cheek'. For to turn the other
cheek is to refrain from exacting revenge, and only that man who is
sufficiently mature and, hence, more disposed to the electron side of the atom,
which is inherently attractive, will be capable of such an achievement. In other words, unless a man is omega
orientated, and therefore 'born again', [Or 'transvaluated',
in Nietzschean parlance.] he will be unable to 'turn
the other cheek' but always be seeking justice, or revenge, in the manner of a
youthful heathen. Unfortunately, when
whole societies are largely composed of such men there is no escaping justice
or the need for revenge. Obviously,
where most people are bad, 'turning the other cheek' could prove a
time-consuming, not to say hazardous, venture, resulting in injury or even
death. Only in societies where most
people are good can one reasonably make a virtue of 'turning the other cheek',
since violence will then be the exception to the rule. Yet such societies cannot exist on an
open-society, alpha-stemming basis, where justice continues to be the norm, but
only on a closed-society, omega-oriented basis where, in contrast, heavenly
criteria become the (electron) norm, and man ceases to exploit man in either a
heathen or semi-heathen fashion. Only
then will the '
33. A society which prides itself on being just
is fundamentally a foolish one, which does not or cannot 'turn the other
cheek', because it is insufficiently evolved to be truly Christian. Yet being truly Christian is not enough. For, as often as not, the true Christian is a
victim of violence and may even occasionally feel the need for a degree of
justice. Better if, living in a
transcendental society, one doesn't have to 'turn the other cheek' because
there is no wrongdoing but only righteousness.
'Turning the other cheek' is really the electron side of an atomic
integrity. In a free-electron society,
on the other hand, where protons or proton equivalents had effectively ceased
to exist, no-one need 'turn the other cheek' because there would be little or
no wrongdoing. Neither would there be
any justice, only blessedness. Probably
such a perfect society could only truly emerge on a post-human basis, and by
then there would be no 'cheeks' to turn, or hit, anyway. Only brain collectivizations
artificially supported and sustained.
34. Of course, 'turning the other cheek' is
really a metaphor, not something to be taken literally. I 'turn the other cheek' when, instead of
slamming my door because a neighbour or fellow-tenant has just slammed his, I
continue to sit still in my room and resign myself to the noise. Likewise I 'turn the other cheek' when,
instead of using my stereo speakers when someone elsewhere in the house or
next-door is playing music rather too loudly through his stereo speakers, I
turn to my headphones and listen to music through them. For there is also a sense in which 'turning
the other cheek' enables one to keep to one's own (head) level rather than
descend to the (bodily) level of someone else - for example, a commonplace
person who always plays music through speakers (which are a bodily equivalent
vis-à-vis headphones). Moreover, I may
not wish to play music just because some neighbour is playing it rather too
loudly for my liking. It may not be my
usual time for listening to music and I may well prefer to carry-on with what I
am doing - say, reading a book or watching television - rather than adjust my
habits just to suit someone else or, more correctly, in order to block out
someone else's noise. No, if I cannot
put up with it, I can always resort to wax earplugs, which will enable me to
carry-on with what I am doing and thus effectively 'turn the other cheek'. For if I go out, I will be altering my habits
or preferences because of him, and if I resort to playing music as loudly as
him and on similar terms, i.e. through speakers rather than headphones, I will
(besides possibly altering my habits against my deepest wish) be behaving on
the same low (bodily) level, and thus be no better, morally speaking, than my
noisy neighbour.
35. Alternatively I can impose directly upon
him, if his music is too loud, by complaining about the noise. But while that may not be 'an eye for an eye
or a tooth for a tooth', like a stereo-speaker response from me, it will be an
imposition of my own sense of moral acceptability and/or outrage upon another,
and although it may produce desirable results for me, such as his apologizing
for the noise and agreeing to turn the music down, it will fall short of the
ideal solution, being a mode of action somewhere in between 'an eye for an eye
...' and 'turning the other cheek', which is not always guaranteed of positive
results, particularly when there is a significant age or temperamental or even
ethnic distinction between us, with a corresponding moral disparity. One might describe it as a form of amoral
justice-seeking as opposed to the immoral justice-seeking of 'an eye for an
eye', a neutron middle-ground in between the proton reaction of pagan justice
and the electron attraction of transcendental quietism,
and I fancy that it is more congenial to a Protestant or bourgeois temperament
than to a Catholic or proletarian one.
In fact, Catholics are more apt, in the paradoxical nature of their
temperaments, to oscillate between pagan justice and transcendental quietism, whereas Protestants will normally tend to favour
justice seeking through complaint. Yet
only he who is intermittently capable of 'turning the other cheek' will be in
favour of a transcendental society, since he alone has intimations of moral
sanctity and can thereby relate to the need for and desirability of such a
society. The amoral man will remain a
slave of his justice seeking, forever indisposed to the moral high-ground,
forever - worldly.
36. Finger rolls, fish fingers, microlight headphones all correspond to an electron-wavicle equivalent, in contrast to round rolls, fish cakes,
and conventional headphones, which correspond to an electron-particle
equivalent. On the one hand, a
transcendental communist parallel, on the other hand a democratic communist parallel. Idealism and naturalism of an omega-oriented
order.
37. To distinguish scooters from motorbikes on
the basis of an alpha/omega dichotomy, with scooters alpha stemming because of
the ring-like impression created by the space between the seating section and
the steering column, but motorbikes omega orientated on account of the more
centralized impression created by the centrally-positioned engine within a
continuous frame - in short, a kind of centrifugal/centripetal distinction
with, on the one hand, fascist and, on the other, communist implications. In fact, one should also distinguish between
'fascist' scooters and 'nazi' scooters on the basis
of a wavicle/particle dichotomy, with Lambretta-type scooters suggesting a wavicle
equivalent but Vespa-type scooters a particle one ...
on account of the distinction between, in the one case, narrow and, in the
other case, bubble-shaped panelling - a distinction which corresponds to alpha
divine (Fatheristic) and alpha diabolic (Satanic)
alternatives, the one more applicable, as I have contended elsewhere, to
Fascism and the other to Nazism. Thus
whereas one could imagine Mussolini on a Lambretta,
one would have to reserve for Hitler the possibility of a particle-suggesting Vespa.
38. However that may be, a particle/wavicle dichotomy should also be borne in mind for
motorbikes at the omega-oriented, or communist, poles of their respective
(idealistic and naturalistic) spectra, with lightweight motorbikes, especially
when highly streamlined, suggestive of a wavicle
equivalent, but heavyweight motorbikes, particularly when comparatively unstreamlined, suggestive of a particle equivalent -
transcendental and democratic alternatives within a communist framework, which,
as with their alpha counterparts, implies a divine/diabolic dichotomy, as
between the Second Coming and the Antichrist.
However, whereas the alpha dichotomy is negative, the omega one is
positive - electrons rather than protons, centripetal as opposed to centrifugal
idealism and naturalism.
39. Taking our fourfold earth, water, fire, and
air distinctions (in that order), one should be able to find military
correlates for each of the elements, starting, so I shall contend, with the
infantry (earth), progressing to the marines (water), progressing up to the
artillery (fire), and culminating with the paras
(air). Thus there are military
divisions, as it were, which correspond to each of the elements, and it is my
belief that such divisions can be conceived in terms of an hierarchy stretching
from infantry at the bottom (earth) to paratroops at the top (air) via marines
(water) and artillery (fire) in-between, with realistic, materialistic,
naturalistic, and idealistic implications respectively, given the correlation
between realism and earth, materialism and water, naturalism and fire, and
idealism and air.
40. Consequently we should have no hesitation in
contending that countries will excel or specialize in one or other of our
military divisions according to whether there is an overall elemental
correspondence between the country in question and the type of division we have
in mind, i.e. that realistic countries will excel or specialize in the
infantry, materialistic countries in the marines, naturalistic countries in the
artillery, and idealistic countries in the paras. This can be confirmed, I believe, by the
prestige and dependability accruing to the infantry in Britain (long a
realistic State), the marines in the USA (the world's foremost materialistic
State), the artillery in Russia (until the collapse of the Soviet Union the
world's foremost naturalistic State), and the paras
in ... well, all predominantly idealistic States, including Israel, Ireland,
and (I would guess) Germany.
Accordingly, one should have no hesitation in equating the marines with
the main or most characteristic American military division par excellence. Now if
41. Thus one could describe the infantry as
worldly, the marines as purgatorial, the artillery as diabolic, and the paras as divine, and whereas a worldly (earth) army would
be overwhelmingly composed of infantry battalions, a divine (air) army would be
no-less overwhelmingly composed of parachute battalions, whilst in between
would come the purgatorial and diabolic armies of a predominantly marine and
artillery composition respectively. Of
course, no country is or ever can be entirely one thing, i.e. totally
corresponding to a single elemental spectrum.
But a bias will normally be perceptible, and such a bias is both a key
to the country in question and - who knows? - an indication of what to expect
from it and how best to handle it in the event of hostilities.
42. It has to be admitted that whereas woman is
subjective about appearances but objective about essences, man is objective
about appearances but subjective about essences.
43. Better to be unwell and free than well and unfree.
44. An elemental distinction between camp beds,
water beds, sun beds, and air beds, with earth-water-fire-air correlations
respectively. Doubtless ordinary
mattresses correlate with earth, given their mundane construction.
45. Even now there are people who are foolish
and unimaginative enough to persist in believing that, one day, Christ will
literally return to the world in order to set up His 'heavenly kingdom'
there. But where, one wonders, would He
go, in the event of such a return?
46. Just as we distinguish between barbarism and
civilization, so we should distinguish between a barbarous civilization and a
civilized barbarism, reserving for the former an equation with omega-in-the-alpha
and for the latter an equation with alpha-in-the-omega, barbarism per se of
course corresponding to alpha and civilization (in the non-Spenglerian
sense of that term) to omega. Thus in
between the historical extremes of barbarism and civilization (the latter of
which has still to come) one will find the barbarous civilization, for example,
of the Catholic Middle Ages, and the civilized barbarism of the modern
Industrial/ Technological Age, particularly as applying to the capitalist West. For it has to be admitted that we live in a
barbarous age, when material values and the economic competition underlying
them are paramount, to the detriment of any true spirituality such that alone
accords with civilization in the most genuine sense of that term. The West is less a civilization than a
civilized barbarity, and only with its future eclipse will the light of true
civilization be able to shine in the spirits of a superhumanity
orientated towards the omega goal of evolution in pure transcendence. Certainly we are not yet - except in
comparatively rare instances - truly civilized.
Only when the centripetal triumphs over the centrifugal will true
civilization, and thus ultimate morality, finally come to pass.
47. On a parallel basis to the above, one could
argue that whereas a three-quarter length hooded zipper corresponds to
barbarous civilization, a collapsible umbrella corresponds, especially when
sheathed, to civilized barbarism.
Full-sized umbrellas, by contrast, would correspond to the barbarous,
and waist-length hooded zippers to the civilized. Many other parallels could be cited,
including that between acoustic guitars and upright pianos on the one hand
(barbarous civilization and civilized barbarism), or grand pianos and electric
guitars on the other hand (barbarism and civilization). For in the one case we are dealing with an
omega-in-the-alpha/alpha-in-the-omega dichotomy, whereas in the other case we
have a straight alpha/omega dichotomy, as regarding the absolutely centrifugal
(immoral) and the absolutely centripetal (moral).
48. Since my work is largely based on elemental
spectra or, at any rate, the four basic elements and their correlations on
Earth, I should like to return to the subject by positing a connection between
each of the Seasons and the elements in question, beginning with what I
perceive as a connection between Spring and earth, proceeding to the connection
between Summer and fire, proceeding still further to the connection between
Autumn and air, and concluding with the connection between Winter and
water. Thus in conjunction with my
previous theories outlining correlations between earth and realism, water and
materialism, fire and naturalism, and air and idealism, I should like to define
Spring as the realistic season (earth), Winter as the materialistic season
(water), Summer as the naturalistic season (fire), and Autumn as the idealistic
season (air), bearing in mind the correspondence between earth and plants,
water and snow and/or ice, fire and the sun, and air and wind, which correspond
to each of the Seasons.
49. However, the progression of the Seasons is
not on an hierarchical basis from realism to idealism, as from Spring to
Autumn, with Winter and Summer coming in-between, but follows a
non-hierarchical ascent from Spring to Summer, as from realism (earth) to
naturalism (fire), and thereafter a descent from Autumn to Winter, as from
idealism (air) to materialism (water), Winter being no less the antithesis of
Summer (as water of fire), than Autumn is the antithesis of Spring (as air of
earth). One could contend, in reverting
to a former analogy, that whereas Winter is an American season and Summer a
Russian one, Autumn is an Irish season and Spring a British one, bearing in mind
our equation of America with materialism (water), Russia with naturalism
(fire), Ireland with idealism (air), and Britain with realism (earth), so that,
exceptions notwithstanding, each of the peoples cited would be happiest and
most 'in their element', so to speak, during the season which appeared to
correspond to their respective elemental biases. Perhaps it is more than mere coincidence to
the above contentions that whereas the climax to the English football season is
in late spring, i.e. with the F.A. Cup Final, the climax to the Irish, or
Gaelic, football season is in early autumn, i.e. with the Maguire Cup. Certainly the evidence would suggest as much!
50. If scooters are absolutely centrifugal
(ring-like) on account of their alpha-stemming 'head' status, then it seems to
me that open-topped two-seater sports cars are relatively centrifugal on
account of their 'bodily' status as cars, and that one can therefore plot a
descent from alpha divine and/or diabolic parallels (depending on the type of
scooter) to alpha worldly and/or purgatorial parallels (depending on the type
of sports car in question), after which point a link with conventional four-seaters will lead to enclosed two-seaters of an omega
worldly and/or purgatorial parallel (depending on the type of sports car in
question) which, by dint of their 'bodily' status, we can designate as
relatively centripetal (badge-like) in relation to the absolutely centripetal
'head' status of motorbikes, whether of an omega divine or diabolic parallel
(again depending on the type of motorbike).
Thus from scooters to open-topped two-seaters on the one hand, and from
enclosed two-seaters to motorbikes on the other, with four-seaters
coming in-between as a kind of Liberal middle-ground vis-à-vis Conservative and
Labour extremes in relation to two-seaters, and Fascist and Communist extremes
in relation to scooters and motorbikes respectively. Hence alpha and omega flanking the World
(including its purgatorial partner), as two-wheel vehicles flank four-wheel ones. If scooters are absolutely immoral, then
open-topped sports cars are relatively immoral.
If motorbikes are absolutely moral, then enclosed two-seaters are
relatively moral. Four-seaters, situated in between, are simply amoral, like
Liberalism - that neutron equivalent vis-à-vis proton and electron extremes.
51. In returning to Spengler's
historical divisions in regard to 'Historyless
Chaos', 'Culture', 'Civilization', and 'Second Religiousness' (in that order),
I would deem 'Historyless Chaos' the age of bad doing
(naturalism), 'Culture' the age of bad being (realism), 'Civilization' (the
present age) the age of good doing (materialism), and 'Second Religiousness'
the age of good being (idealism). Bad
doing, which includes physical strife, I categorize as a proton-particle
equivalent; bad being, which includes prayer (a 'worldly' form of meditation),
I categorize as a proton-wavicle equivalent; good
doing, which includes socialistic progress, I categorize as an
electron-particle equivalent; and, finally, good being, which involves pure meditation,
I categorize as an electron-wavicle equivalent. Doubtless good doing is preferable, from an
evolutionary standpoint, to bad being, if only because, like all theological
falls from a higher precedent, it indirectly paves the way for a superior mode
of being, without which there could be no true salvation.
52. If Fascism is neo-alpha and Communism omega,
then it need not surprise us that whereas Fascism will have a military bias,
Communism will give due priority to the police, who, in relation to the army,
correspond to an omega affiliation.
Fascism is militarist on account of its neo-pagan and fundamentally
autocratic integrity. Communism, on the
other hand, is what might be termed 'policist' on
account of its transcendental and essentially theocratic integrity. Protons and electrons across a neutron
divide. Similarly, although 'Final
Solutions' accrue to both fascist and communist integrities, it will be found
that, as a rule, the fascist form of Final Solution takes on a destructive
character in line with its proton essence, whereas the communist form of Final
Solution is more likely to be constructive, in accordance with the electron
essence of Communism. Hence where the
one ideology seeks to liquidate people(s) perceived as hostile or irrelevant to
its integrity, the other seeks to transport such people(s) to places,
preferably abroad, where they can start a new life under different
conditions. Transportation rather than
liquidation is the essence of a communist Final Solution.
53. Bourgeois republics are less free-electron
societies than societies of compromise between neutron (capitalist) and
electron (worker) equivalents, with the former dominating the latter. People's republics, on the other hand, can
and do achieve a free-electron standing, albeit of a particle rather than a wavicle bias (such as would accrue to the Centre). Constitutional monarchies, by contrast, are
fully atomic, with proton (aristocratic) as well as neutron (capitalist) and
electron (worker) equivalents, and therefore are not even relatively free
societies (from proton roots or constraints) but societies in which the great
majority, both neutron and electron, are bound, as subjects, to the proton root
... of the reigning monarch. Even
bourgeois republics are relatively free in relation to such constitutional
monarchies, although somewhat short of the absolute freedom of People's
republics, which are of course above neutron compromise in free-electron
absolutism. Yet such absolute freedom,
germane to a particle bias, is not an end-in-itself but the precondition of a
new binding, the ultimate binding of a religiously sovereign People to their
own divinity, as Holy Spirit, in the electron-wavicle
cohesion of a Social Transcendentalist Centre.
54. Interesting how a given subject or context,
such as swimming, can be subdivided into what appear to be elemental
equivalents, as when we equate backstroke with earth on account of its
fundamentally water-denying nature (face up), front crawl with water on account
of its water-affirming nature (face down), breaststroke with fire on account of
its breast-centred, short-breathed, and altogether more elevated nature (head
well above the water), and butterfly with air on account of its air-affirming
gulps as arms and chest heave out of the water in an almost gravity-defying
resolve which suggests not so much swimming as flying. In my elemental view, using the term
philosophically, backstroke is the lowest and most basic stroke, corresponding
to earth, while butterfly is the highest and most complicated stroke,
corresponding to air - the one having realistic (British) implications and the
other idealistic (Irish) implications.
By contrast, front crawl and breaststroke, corresponding to water and
fire respectively, suggest intermediate stages analogous to materialism
(Americans) and naturalism (Russians), though front crawl must remain the swimming stroke par excellence,
given its correlation with water and water-affirming integrity. For swimming is essentially a materialistic
activity, and therefore the stroke which is most correlative with materialism
will have the speed advantage over all the others, which will stand as
realistic, naturalistic, and idealistic asides, or subdivisions, within the
overall context of water materialism. One could also argue, in seeking sexual
parallels with each stroke, that whereas backstroke is a heterosexual stroke,
front crawl is a homosexual one, given the realistic/materialistic distinctions
which exist between the two lowest (bodily) modes of swimming. By contrast, breaststroke would correlate
with plastic-inflatable and/or vibrator sexuality (depending on the swimmer's
gender, although, in point of fact, women are more given to breaststroke than
men as a rule, which is partly attributable to their heart-affirming, or
emotional, essence), and butterfly with masturbatory pornographic sexuality,
given the naturalistic/idealistic distinctions which exist between the two
highest (head) modes of swimming.
55. While on the subject of subdivisions, it should
be possible to detect a kind of earth-water-fire-air parallel to the above in
the context of artificial heating, which extends, it seems to me, from electric
fires with artificial coal impressions (earth) to fan heaters (air) via central
heating (water) and plain electric fires (fire). Similarly, I believe an antithetical parallel
to such elemental spectra, in the context of naturalistic heating, can be
posited on the basis of an extension of coal fires (earth) to gas fires (air)
via oil stoves (water) and log fires (fire), so that, placing the two elemental
quartets in an alpha/omega antithesis, we shall have:-
ALPHA OMEGA
gas stoves fan
heaters
log fires electric
bar fires
oil stoves central
heating
coal fires electric
coal fires
with, by and large,
centrifugal implications on the one hand, that of the alpha naturalistic, and
centripetal implications on the other hand, that of the omega artificial, the
former relatively immoral and the latter relatively or, rather (within certain
limits), absolutely moral, depending on the spectrum in question. Certainly, if we can distinguish between
alpha and omega heating extremes in this way, then logic would suggest the
likelihood of a sort of amoral middle-ground in between, corresponding to each
of the elemental spectra, and doubtless we would do well, as experience has
shown, to divide such a middle ground into alpha-stemming and omega-oriented
alternatives, so that each spectrum would afford us two amoral possibilities,
were we to rack our brains for modes of heating which appear to stand in
between the above-listed antitheses, like, for example, fires that combine both
natural and artificial alternatives or use coke (smokeless fuel) instead of
coal - definitely alpha-stemming (earth) amoral in relation to electric/coal
option fires; or bundles of chopped wood instead of logs - doubtless
alpha-stemming (fire) amoral in relation to multi-filament electric fires; or
paraffin instead of oil - doubtless alpha-stemming (water) amoral in relation to
the older and bulkier forms of central heating, and so on.
56. However that may be, heating no less than
swimming provides us with elemental correspondences and, knowing this, we
should strive to heat our rooms in accordance with the elemental spectrum with
which we most identify and, if possible, on the highest, most moral terms. No-one who is left wing, or who considers
himself such, should use any of the alpha, or naturalistic, modes of heating;
for they more accord, depending on the spectrum, with either a conservative
(bottom two) or a fascist (top two) bias than with either a socialist or a
communist one. Philosophy can help us
divide the wood from the trees, as it were, and live in the light of our better
knowledge.
57. The natural comes in between two forms of
the supernatural, viz. alpha and omega.
The natural is inherently worldly and, in human terms, democratic,
whereas the supernatural is either hellish or heavenly, that is to say
autocratic in the alpha context, but theocratic in the omega one. A distinction, as it were, between the Father
and the Holy Ghost (or, in the strictly diabolic case, Satan and the
Antichrist), with Christ coming in-between as worldly naturalism, and never
more so than as a neutron equivalent (Protestant) vis-à-vis proton and electron
extremes. The worldly natural stems from
the autocratic supernatural but, unbeknown to itself, will in turn be
superseded by the theocratic supernatural, which stems from it as surely as it
stemmed from the alpha supernatural.
Neutrons stemming from protons and electrons stemming from neutrons, as
age supersedes age in the struggle which is historically unfolding.
58. On the basis that I distinguished between
open-topped two-seaters as Conservative and enclosed two-seaters as Labourite
either side of a four-seater middle ground (Liberal),
it should be logically consistent to contend that novels will be flanked by
poetic novellas (novelettes) on the alpha-stemming Right, and by philosophic
novellas (novelettes) on the omega-oriented Left - indeed, that poetic fiction,
corresponding to open-topped two-seaters, and philosophic fiction,
corresponding to enclosed two-seaters, should only be conceived of in novella
form, given their relatively alpha-stemming and omega-oriented significance either
side of a Liberal middle-ground, in this case that of general fiction, which is
rather more narrative and even dramatic than poetic or philosophic. Similarly, we should have no hesitation in
ascribing an alpha-stemming bodily significance to cigarettes smoked in or via
cigarette-holders, on account of the ring-like constitution of the latter,
which, corresponding to poetic novellas and open-topped two-seaters, would
contrast with cigarette smoking of a more conventional or, at any rate,
independent order, that equivalent of the philosophical novella and enclosed
two-seater to which, on account of its uniquely centripetal character, we may
ascribe an omega-oriented bodily significance analogous to the parliamentary
Left. In between each mode of cigarette
smoking, however, come cigars, paralleling novels and four-seaters,
and if smoking cigarettes in holders is Tory, then cigar smoking is
comparatively Liberal, an amoral middle-ground in between relatively immoral
alpha and absolutely moral omega bodily extremes.
59. Further to our distinctions between scooters
as fascistic and motorbikes as communistic either side of the liberal
middle-ground ... of cars, I should like to distinguish between scooters and
motorbikes with sidecars and particle-suggesting sports cars (to which we may
ascribe a materialistic significance vis-à-vis naturalistic scooters and
motorbikes on the one hand, and realistic sports cars on the other hand, the
former particle suggesting and the latter wavicle
suggesting), reserving to the sidecar combinations a head (brain) materialistic
status, so that we can speak of two kinds of materialism, viz. purgatorial and
worldly, depending on whether we are referring to sidecar combinations or to
sports cars, with alpha and omega distinctions between scooters with sidecars
on the one hand, and motorbikes with sidecars on the other hand. Unlike realism, materialism cannot be
conceived solely in terms of the bodily, since it also embraces the head, with particular
reference to the brain, both in its old-brain and new-brain
manifestations. Now while sidecar
combinations are ideologically lower than independent scooters or motorbikes,
they are nonetheless ideologically higher than particle-suggesting sports cars,
a superior mode of materialism which, as I have contended, has purgatorial
rather than worldly implications.
60. As we descend from protons to neutrons and
ascend from neutrons to electrons, we ought to distinguish between negative and
positive neutrons, as well as allow for a strictly neutral middle-ground
position in between, since neutron equivalents are more complex than at first
meets the eye. Take cars in relation to
scooters and motorbikes. A descent, as I
have contended, from a proton absolutism (scooter) to a neutron relativity
(open-topped two-seaters) leading via a more neutral relativity (four-seaters) to an ascent from a neutron relativity (enclosed
two-seaters) to an electron absolutism (motorbikes). Now since the neutron relativities are not
homogeneous but decidedly heterogeneous, stretching from open-topped
two-seaters to enclosed two-seaters via conventional four-seaters,
it must follow that open-topped two-seaters correspond to a negative neutron
relativity, enclosed two-seaters to a positive neutron relativity, and conventional
four-seaters to a neutral neutron relativity, since
they stretch across a bodily spectrum, from alpha to omega via a strictly
liberal middle-ground and are not, like scooters and motorbikes, akin to either
proton or electron extremes. The most we
can say for the worldly alpha is that it has a strong proton bias, that
negative neutron relativity is commensurate with a proton bias, just as
positive neutron relativity, its omega-oriented antithesis, has an electron
bias, a bias which yet falls short (as cars vis-à-vis motorbikes) of a true
electron status.
61. But if we can successfully apply such a
theory to cars vis-à-vis scooters and motorbikes, then what is to prevent us
from applying it just as successfully, say, to parliament vis-à-vis fascist and
communist extremes, and thus from seeing in the Conservative-Liberal-Labour
parliamentary trinity not a proton-neutron-electron parallel but, on the
contrary, a neutron heterogeneity stretching from negative neutron relativity
on the Right to positive neutron relativity on the Left via a neutral neutron
relativity in the (Liberal) centre? For,
certainly, parliament is no less an integral genre or context than, say, cars
in relation to scooters or motorbikes, and if all cars are of a neutron
equivalent vis-à-vis proton and electron extremes, then it must follow that all
parliamentarians are likewise neutron equivalents vis-à-vis fascist (proton)
and communist (electron) extremes, in which case we would have no right to
hype-up the parliamentary Right or Left into some kind of proton/electron
antagonism, but would be constrained to admit that such antagonism as exists is
strictly within neutron bounds (as between negative and positive manifestations
thereof), and therefore will never correspond to the ferocious 'us or them'
antagonism which must necessarily exist - and has long existed - between
Fascists and Communists or, for that matter, the analogous antagonism of Mods and Rockers, the former proton equivalents (since
pertaining to scooters) and the latter electron equivalents (since pertaining
to motorbikes). A parliamentary
democracy is, precisely by dint of its neutron integrity, a bourgeois democracy; for the
bourgeois is nothing if not a neutron equivalent in between proton
(aristocratic) and electron (proletarian) extremes, a truly democratic and,
hence, amoral animal who fights shy of both immoral autocratic and moral
theocratic alternatives, a neutron Christian for whom both proton paganism and
electron transcendentalism are alike anathema.
Only where the electron proletariat are sovereign can one speak of a
People's democracy, but such a democracy will only be possible where the People
are truly electron equivalents and not, as is usually the case in bourgeois
democracies, either proton peasants or neutron artisans, for whom life under a
parliamentary thumb is if not ideal then, at an rate, far from
intolerable. Needless to say, this does
not apply to that electron minority of hard-boiled proletarians for whom
parliamentary democracy is at best a sick joke, at worst an unbearable
yoke. (I am especially thinking of those
who habitually dress in leather jackets and ride around on motorbikes.)
62. Two further tripartite
(proton-neutron-electron) parallels to the above, as to our scooter-car-motorbike
parallel, would be magazines - books - tapes (literature), and scores - records
- tapes (music), noting that we proceed from alpha appearances to omega
essences, from the centrifugal to the centripetal via a neutron middle-ground
which combines appearances with essences in a synthesis that could be described
as either essential appearances (negative neutrons), apparent essences
(positive neutrons), or, with regard to a strictly neutron integrity in
between, a combination of essential appearances and apparent essences (neutral
neutrons). Certainly magazines are
usually more apparent (photographic) than essential (literary), and the more
purely photographic a magazine is, the more will it approximate to an alpha absolutism,
as it were, of far-right ideological implications. Of course, there are what might be described
as contiguous overlappings between magazines with a
relatively high percentage of words and books with a relatively high percentage
of drawings and/or photographs, the latter of which would, however, be right
wing in relation to purely literary books, especially those of a philosophic
order, which are less essential appearances (photographs, drawings, etc.,
annotated upon) than apparent essences, essence being 'apparent' when in print
or conveyed through the medium of print, but becoming purely essential when
elevated, through cassette recordings, beyond print to a wholly aural
status. (It is this fact which precludes
me from regarding cassettes in a fascistic light, as scooter-equivalent ring-like
phenomena antithetical, on an alpha/omega basis, to compact discs, with
records, viz. LPs, singles, coming in-between.
Now tapes cannot be one thing, i.e. omega, in a literary context and be
a completely different thing, i.e. alpha, in a musical one. That privilege is reserved, it seems to me,
for scores, both in the 'head' context of jazz and in the comparatively
'bodily' context of classical, as concerning fascist and conservative
right-wing alternatives. For music
becomes absolutely essential when confined to cassette and even to record,
whereas on scores it is apparent, i.e. can be read, and thus approximates to an
alpha status.) When books and tapes are
combined, as with some language courses, one has a parallel to motorbikes with
sidecar, which I would regard as a bound-electron equivalent, in contrast to
either a positive neutron equivalent, i.e. philosophic paperback and/or
enclosed two-seater, or a free-electron equivalent, i.e. philosophic tape
and/or free-standing motorbike. For such
book/tape combinations are transitional, it seems to me, between left-wing
books and philosophic tapes - the ultimate, because truly essential, mode of
philosophical presentation.
63. Concerning the subject of our
scooter-car-motorbike triad, it seems to me that mopeds should be regarded as a
sort of cross between scooters and motorbikes, since they are both alpha
stemming and omega orientated at the same time, having a scooter-like gap in
between the seat and the steering column, but otherwise resembling a motorbike
to the extent that the overall design is usually more essential than apparent,
with particular regard to the engine being largely 'on view' rather than hidden
behind scooter-like panelling. Thus with
mopeds, in both wavicle- and particle-suggesting
kinds, we have a sort of paradoxical proton/electron integrity which, whilst
indubitably middle ground in relation to proton (scooter) and electron
(motorbike) extremes, is nevertheless distinct from the neutron middle-ground
status of cars - indeed, as distinct from such a status, I would argue, as
melody from harmony in music, both of which are comparatively middle ground in
relation to rhythm on the one hand and to pitch on the other hand. In fact, with such a proton/electron
middle-ground one has, it seems to me, a parallel with anarchism, which is
surely a head-level middle-ground in between Fascism on the one hand and
Communism on the other, while being in an analogous position vis-à-vis bodily
Liberalism as mopeds to cars or, for that matter, melody to harmony. However that may be, a proton/electron
middle-ground is certainly amoral in relation to immoral alpha and moral omega
extremes - only it is dynamically as opposed to statically amoral, like neutron
cars, harmony, Liberalism, etc.
64. On the subject of alternative middle-ground
parallels flanked by alpha and omega extremes, it seems to me that Catholicism
is a proton/electron 'dynamic' form of middle-ground Christianity in between
paganism and transcendentalism, that is to say proton alpha and electron omega
extremes, while Protestantism corresponds to a neutron 'static' form of
middle-ground Christianity directly under the Catholic variety, rather like
harmony to melody in music, or cars to mopeds in road transportation, or
liberalism to anarchism in politics.
Thus whereas Catholicism is a 'head' level form of middle-ground
religion, Protestantism is decidedly 'bodily', germane to a more democratic
and, hence, worldly type of humanity.
Certainly we are less concerned, in Protestantism, with an 'abraxas' Christ who alternates between alpha and omega
extremes, damning and saving as the context demands, than with a mundane and,
on the whole, democratic Christ, rooted in worldly wisdom and fighting shy of
both autocratic (Father) and theocratic (Holy Spirit) extremes - the extremes
of alpha and omega supernaturalism. The
Protestant Christ, like Protestantism itself, is comparatively natural and
humanistic, and therefore a neutron equivalent.
65. As regards the pagan and transcendental absolutes
which would appear to flank anarchism (to be sure, Catholicism is an anarchic
mode of Christianity, alternating between alpha and omega, protons and
electrons, sins and graces, though relatively stabilized through the
Confessional, that focal-point, outside Christ, of Catholic paradox), I tend to
regard Ecology as probably the most striking form of contemporary 'paganism',
bearing in mind that, strictly speaking, Ecology is not politics or a political
movement so much as a religious movement concerned less with human beings than
with their relationship to and survival in the natural environment - in other
words, a supra-human context which transcends politics through its concern with
the more-than-human or, more correctly in this case, the less-than-human,
namely nature. No, Ecologists are not
politicians but unconscious proponents of a highly topical form of
neo-paganism, and against them, as motorbikes against scooters, I posit
omega-oriented Transcendentalists, more specifically such Social Transcendentalists
as myself, whose concern with the more-than-human places them in a
diametrically antithetical relationship to those who, for alpha-stemming
reasons best known to themselves, would have us reverse the trend of evolution
towards the transcendent Beyond in the name of an earthly paradise in which men
live, like contented animals, in harmony with and enslaved to nature. Ecologists are to religion what Fascists are
to politics: neo-alpha reactionaries who strive to defend nature from those who
would transcend it in pursuit of artificial and spiritual progress towards the
omega supernatural, those truly moral men for whom the electron internal is
more important than the proton external, and who, whether as Communists or
Transcendentalists, whether, that is to say, in relation to man or to that
which transcends him, strive to bring about a truly moral society on earth, one
which negates nature in both its human and pre-human manifestations.
66. From computer appearances (keyed-in
words/graphics) to radio essences (spoken words/music) via television essential
appearances/apparent essences (actions/speech) - a triadic parallel to our
proton-proton/electron-electron distinctions, with, in all probability, record
players corresponding to the neutron middle-ground underneath the
proton/electron middle-ground of television.
For record players, with their rectilinear speakers, are certainly
bodily in relation to televisions, not to mention computers and radios.
67. If the proton alpha position is naturalistic
(fire) and the electron omega position idealistic (air), then the
proton/electron position in between is materialistic (water) and the neutron
position underneath realistic (earth).
Consequently whereas extreme right-wing politics is naturalistic,
extreme left-wing politics is idealistic, whereas middle ground 'head' politics
is materialistic and middle ground 'bodily' politics realistic. Fascism corresponds to fire but Communism to
air. Anarchism corresponds to water but
Liberalism to earth. In fact, we could
alternatively choose to say that fire is a fascist element but air a communist
one, or that water is anarchic but earth liberal.
68. However that may be, the same applies to
religion, with paganism (Ecology) corresponding to fire (soul) and transcendentalism
(Social Transcendentalism) to air (spirit), but Catholicism corresponding to
water (intellect) and Protestantism to earth (will), fire and air no less
horizontally antithetical than water and earth are vertically antithetical, if
we bear in mind the overall T-shape of our contentions, with fire, water, and
air at the top but earth at the bottom or, more specifically, corresponding to
the lower end of the vertical sign.
Atomic Truth, it seems, is a T-like arrangement of protons, neutrons,
and electrons in such fashion, with Father, Son, and Holy Ghost implications -
the Father a proton absolute, the Son either a neutron middle-ground, as in
Protestantism, or an oscillation between (Virgin Mary) protons and (Second
Coming) electrons, as in Catholicism, and the Holy Ghost an electron absolute -
the omega goal of spiritual striving.
Verily, the truth about atomic Truth is that only when the Holy Ghost is
triumphant ... will mankind be saved, saved from both protons and neutrons for
an electron heaven - the coming post-Human(ist)
Millennium of proletarian peace!
69. Words like 'individualism' and
'collectivism' are relative and, therefore, neither indicative of a good nor of
a bad state-of-affairs per se.
Individualism, like collectivism, can be either good (essential) or bad
(apparent), depending on the context.
There is good individualism and bad individualism, good collectivism and
bad collectivism. Reverting, once again,
to the Spenglerian distinctions between 'Historyless Chaos', 'Culture', 'Civilization', and 'Second
Religiousness', one could contend that 'Historyless
Chaos' was commensurate with bad individualism, i.e. autocratic rule
(apparent); that 'the Culture' (broadly corresponding to the Catholic Middle
Ages) was commensurate with good collectivism, i.e. Christian fellowship in a
'brotherhood of man' (essential); that 'the Civilization' (the contemporary
democratic age par
excellence) is commensurate with bad collectivism, i.e. democratic
sovereignty (apparent); and that 'Second Religiousness' will be commensurate
with good individualism, i.e. spiritual self-realization (essential). Thus it would seem that individualism flanks
collectivism on both alpha and omega terms, corresponding to apparent and
essential extremes, while collectivism is divisible, within bodily or worldly
terms, between Church and State, 'Culture' and 'Civilization' - the former
essential (wavicle) and the latter apparent
(particle), with religious and secular implications respectively. From proton particles (alpha bad
individualism) to proton wavicles (omega-in-the-alpha
good collectivism), and from electron particles (alpha-in-the-omega bad
collectivism) to electron wavicles (omega good
individualism) - the metaphysical distinctions, if you like, which underlie the
more concrete manifestations of individualism and collectivism, both good
(catholic/transcendental) and bad (feudal/democratic).
70. Truly, individualism can be both morally
inferior and superior to collectivism, depending on the type of individualism
in question. From the autocratic One to
the theocratic Many, and from the democratic Many to the transcendental One - a
devolution from bad individualism (autocracy) to good collectivism (theocracy)
on the one hand, and an evolution from bad collectivism (democracy) to good
individualism (supertheocracy) on the other hand, as
regards the Father and Christ where the devolutionary polarity is concerned,
but with regard to the Antichrist and the Holy Spirit in relation to the
evolutionary polarity. In between the
Father and Christ we have the Blessed Virgin, and in between the Antichrist and
the Holy Spirit we shall find the Second Coming, both of whom are rather akin
to neutron equivalents vis-à-vis alpha and omega extremes, serving as a link
between Christ (electrons) and the Father (protons) in the one case, i.e. that
of the Blessed Virgin, but between the Antichrist (protons) and the Holy Spirit
(electrons) in the other, i.e. that of the Second Coming. For just as no outer communion with the
Father is possible for Catholics except through the intercession of the Blessed
Virgin, so no inner communion with the Holy Spirit will be possible for
Transcendentalists except through the intermediary medium of the Second Coming.
71. Modern music, with particular regard to jazz
and rock, provides us with the paradoxical phenomenon of acoustic instruments
(saxophone, trumpet, flute, trombone, etc.) often played in a pitch- and, by
implication, omega-oriented way, in contrast to the rhythmic and, by
implication, alpha-stemming way in which electric instruments (guitars,
keyboards, synthesizers, etc.) are often played, the former largely pertaining
to jazz and the latter to rock, the instruments usually employed in the one
context (jazz) being of a largely centrifugal and hence alpha-stemming design,
those usually employed in the other context (rock) being of a largely
centripetal and hence omega-oriented design, the contradictions between
instruments and methods of performance in each context all the more paradoxical
for the above-mentioned reasons. Yet
such an apparent paradox doubtless conforms to the atomic, open-society
pressure which contemporary musicians live under in their resolve not to be too
absolute, and thus idealistic or extremist, but to achieve a 'realistic'
compromise between the moral nature of their respective instruments, whether of
a centripetal or a centrifugal bias, and a contrary way of performing on them -
jazz apparently immoral (from the instrumental point-of-view) but essentially
moral (from the musical point-of-view), rock apparently moral (from the
instrumental point-of-view) but essentially immoral (from the musical
point-of-view); the one predominantly pitch orientated and the other
predominantly rhythmic. Exceptions to
the general rule notwithstanding, the age of a truly pitch-oriented music
played on centripetally-biased electric instruments has still to come, and then
only, in my opinion, following the eclipse of worldly atomicity by
free-electron absolutism. Such an age,
besides transcending the paradoxical atomicities
between omega-oriented instruments, like electric guitars, and alpha-stemming
musical integrities, would also transcend centrifugally-biased instruments like
trumpets and saxophones, and thus get beyond jazz. It would be communistic through and through.
72. Consciousness is a neutron equivalent
flanked by negative and positive will, proton and electron emotions. By itself, consciousness is not will, neither
in its subconscious nor its superconscious
manifestations. A man does not act at
the sight of a woman unless she is extremely attractive and arouses positive
feelings in him which can then be acted upon.
He kisses a woman he is in love with, but does not usually act in such a
fashion towards women if he is not in love.
Love is a powerful positive emotion, and hence a manifestation of
electron will. Hate, by contrast, is a
powerful negative emotion, and hence a manifestation of proton will. Hatred can lead to violence, but violence
will not arise from consciousness alone, which, as already noted, is neutral in
its stance before life. It is precisely
the soul and the spirit that are not neutral, since pertaining to both proton
and electron substrata of the brain on either negative or positive terms ...
with wavicle and particle distinctions, spirit being
a wavicle substratum, whether negative (proton) or
positive (electron), soul being a particle substratum, whether negative
(proton) or positive (electron) - the difference, in effect, between light and
heat at both alpha and omega poles. The
best and most courageous people do not, like the Buddha, seek no pleasure (or
pride or love or joy) in order to avoid pain (or humiliation or hate or
sadness), since that merely entails a neutral, neutron stance in between
negative and positive extremes of will.
On the contrary, they pursue the positive principle in a spirit of
electron defiance, and take such proton drawbacks as may arise from their
behaviour with stoical perseverance. For
there can be no Heaven where there is no will to Heaven, even if your Heaven be
less than truly divine (say, worldly), and the will to Heaven is our most noble
aspiration, without which we would either be moored to Hell, as to some
negative resolve (which, unfortunately, a minority always are), or stuck in a
Buddhist middle-ground of neutron neutrality, condemned to a perpetual stasis
of bourgeois mediocrity. Better the will
to Heaven than no will at all!
73. The passive eye of neutron neutrality, the
reactive eye of proton negativity, and the attractive eye of electron positivity x 4, which is to say, interpreted in regard to
elemental spectra. For example, the
hateful eye of naturalistic (fiery) negativity vis-à-vis the loving eye of
naturalistic (fiery) positivity. Or the sad eye of idealistic (airy)
negativity vis-à-vis the joyful eye of idealistic (airy) positivity. Hells and heavens flanking neutral eyes of
neutron passivity.
74. We should learn to associate the way a man
walks or, more correctly, the direction of his feet, with a moral stance in
life. For it seems to me that a man
gives himself away as much by the style of his footsteps as by the position of
his hands in relation to how he is dressed.
Thus we can distinguish between feet turned outwards (centrifugal), feet
turned inwards (centripetal), and feet pointing straight ahead (neutral), which
will give us immoral, moral, and amoral alternatives or, if you prefer,
parallels. To my mind, outwards-turned
feet would confirm an immoral bias appropriate to a hand-out-of-trouser pockets,
open-collar stance before the world; inwards-turned feet would confirm a moral
bias appropriate to a hand-in-(zipper-jacket)-pockets, T-shirt stance before
the world; and straight feet would confirm an amoral bias appropriate to a
hand-in-(trouser)-pockets, buttoned-collar stance before the world. The man with out-turned feet would suggest a
proton bias applicable to an extrovert temperament. The man with in-turned feet would suggest an
electron bias applicable to an introvert temperament. And the man with straight feet would suggest
a neutron bias applicable to a neutral, or bourgeois, temperament. Wills and consciousness.
75. To be bourgeois is to have a bias for the
conscious mind. To be grand bourgeois is
to have a bias for the subconscious mind.
To be petty bourgeois is to have a bias for the superconscious
mind. To be other than bourgeois is to
have a bias for will, whether negatively or positively, good or ill, heaven or
hell. Only the world is conscious (or
subconscious and superconscious). Autocratic negative will, democratic
consciousness, and theocratic positive will - Fathers, Sons, and Holy Ghosts.
76. The subnatural
Father, the natural Christ, and the supernatural Holy Ghost, with the
pro-natural Blessed Virgin and the anti-natural Antichrist flanking alpha and
omega respectively.
77. Poetry treats of the appearances,
particularly when beautiful, of life; philosophy, by contrast, treats of its
essences ... truthfully. It is for this
reason that, where computers are concerned, Word-Processor Operators are akin
to poets, whereas Computer Programmers are akin to philosophers. More accurately, one could describe Word
Processing as 'poetical' but Computer Programming as 'philosophical', since the
one is primarily concerned with appearances and the other with essences. Alpha and omega of the computer.
78. Only an androgynous muddlehead
would say,
à la Keats: 'Truth is
beauty, beauty truth'. For the one is
not the (inner or outer) equivalent of the other, since they are effectively
opposite. Truth is the outer
manifestation of joy, beauty the outer manifestation of love, and consequently
it would be no less foolish to say: 'Joy is love, love joy' than what the
Romantic poet, who evidently understood little of essences, said or, rather,
wrote.
79. If true to itself philosophy is so profound
(essential) that it will be hidden to all but the deepest penetration. On the other hand, poetry is so superficial
(apparent) that it can only be 'seen through' by the philosophical mind.
80. Musically speaking, one is not saved until
dead to rhythm and alive to pitch.
81. Art and music are no less antithetical than
poetry and philosophy - indeed, it is the attraction of opposites which makes
bedfellows of art and philosophy on the one hand, and of music and poetry on
the other hand. For poetry and art would
be no less 'lesbian' than philosophy and music ... 'homosexual' - relationships
which, in sex as in culture, are rather the exception to the general rule,
unattractive if not repellent.
82. Art - and here I use that word in its
broadest sense - is the spirituality of materialism. For all art, whether musical, pictorial,
literary, or sculptural, is materialistic, i.e. dependent on and produced by
material means. Where such means were
taboo because infra
dignum, there could be no art but only pure
spirituality, as befitting divinity.
83. To some extent it could be argued, in
elemental fashion, that music is the art form of air (waves), painting the art
form of fire (paint), literature the art form of water (ink), and sculpture the
art form of earth (clay), since there is evidently a connotation, in each case,
with one of the four main elements and thus, by implication, with (in
descending order) idealism (air), naturalism (fire), materialism (water), and
realism (earth), the air/idealism connotation of music having spiritual
implications, the fire/naturalism connotation of painting having emotional
implications, the water/materialism connotation of literature having intellectual
implications, and the earth/realism connotation of sculpture having wilful
implications, i.e. attesting to the defeat or triumph of will. It could therefore be argued that music is
the heavenly art form par excellence, painting the hellish art form par
excellence, literature the purgatorial art form par excellence, and
sculpture the worldly art form par excellence.
84. It was only comparatively recently, in fact
towards the end of the nineteenth century, that Western art became partly subjective
and thus centripetal, as though subject to the influence of oriental
mysticism. Prior to the Impressionists
and, subsequently, the Expressionists, Western art had been either objective in
a classical manner or subjectively objective in a romantic one, which is to
say, either concerned with the objective depiction of external phenomena, as in
Classicism, or with the objective depiction of the self conceived externally as
phenomenon, as in much Romanticism where, in contrast to the classical concern
with others, self-portraiture becomes the focal-point of objectivity, a
paradoxical procedure which I have termed subjective objectivity. However, if the objectivity of the self
reflects a progression over that of the other, a progression commensurate with
omega-in-the-alpha as opposed to the alpha as such, then it was not until
artists began to concentrate their energies on the other from a subjective
viewpoint that what I shall term the objective subjectivity of
alpha-in-the-omega came to pass, commensurate with a progression from
Romanticism (essentially a thing of 'the Culture') to Impressionism/
Expressionism (more germane to 'the Civilization'), and a sort of alternative
paradox wherein the other is coloured by or depicted through the feelings and/or
impressions of the subjective self. If
the subjective objectivity of Romanticism was a kind of masculinized
femininity, then the objective subjectivity, for example, of Expressionism was
a sort of feminized masculinity, truly a transvaluated
and anti-Western tendency which paved the way, in due abstract time, for the
unequivocally subjective art of the abstractionists, whether impressionist or
expressionist, which was to shift the focus back to the self conceived
subjectively as feelings, emotions, impressions, etc., and thus bring art to a
centripetal climax, a climax no less moral than its inception and continuance
in 'aristocratic' Classicism was fundamentally immoral - which is to say
objective, and hence feminine. From
being 'aristocratic' (more correctly grand bourgeois) and absolute, art had
become first 'bourgeois' and relative (whether from a Romantic or,
subsequently, an Impressionist/Expressionist point-of-view) and then
'proletarian' (more correctly petty bourgeois) and absolute. It had progressed from the autocratic to the
theocratic via the democratic, from the Father to the Holy Ghost via the Son,
from protons to electrons via neutrons, from the centrifugal to the centripetal
via a paradoxical and wholly worldly cross between the two. No less than objectivity was the alpha of
art, subjectivity was its omega. After
which, art could only be transcended by the truly proletarian superart ... of light art of one kind or another.
85. In relation to hardbacks, which reflect a
realistic relativity between (soft) paper and (hard) cover, paperbacks suggest
a materialistic relativity commensurate with their (soft) cover and (soft)
paper, which places them in a position, vis-à-vis hardbacks, analogous to water
(coldness) vis-à-vis earth (darkness) or, alternatively, purgatory vis-à-vis
the world, neither of which truly transcend the body ... except to the extent
that tapes are used as a supplement to paperbacks, as in some language courses
at present. However, if books are either
worldly or purgatorial, then, to extend our analogue, tapes are diabolic and
thus of an essence more emotional than either wilful (as with hardbacks) or
intellectual (as with paperbacks) by dint of their dependence on and
association with the aural transmission of words. Superior, however, to tapes (as paperbacks to
hardbacks) are computer discs and the correlative optical appreciation of words
as light on a VDU, in which words are redeemed and brought to a quasi-divine
standing, a spiritual equation which stands to tapes as air (light) to fire
(heat), or as heaven to hell. Speaking
less analogically, one could argue that whereas tapes are naturalistic by dint
of their correlation with emotions, computer discs are idealistic by dint of their
correlation with awareness, and consequently we have a correspondence with
soulful and spiritual substrata of the superconscious
psyche - in complete contrast to the intellectual and wilful correspondence
with the new brain and the body elicited by paperbacks and hardbacks
respectively, the former materialistic by dint of their correlation with
thoughts, and the latter realistic by dint of their correlation with
sensations, as well, of course, as in the rather more concrete sense we
discovered with regard to each medium of literary presentation at the beginning
of this entry.
86. However, whatever the parallel we choose,
whether analogical or literal, it has to be concluded that the computer disc is
the highest medium of literary or, more specifically, philosophical
presentation, as superior to cassettes as paperbacks to hardbacks, and that
proper justice cannot be done to divine Truth until it has been presented via
computer for VDU appreciation, wherein its intrinsic illumination will have the
appearance of light (centripetal) and thus best serve the Divine. When it finally comes to pass, the 'Kingdom
of Heaven' will require that computer discs supersede not only books but, to a
lesser extent, tapes as well, since the latter will be a sort of diabolic
shortfall from its own divine integrity, standing to discs as heat to light, or
red to white, and thereby constituting a kind of sin.
87. 'Liberal' hardbacks, 'Socialist' softbacks, 'Communist' cassettes, 'Transcendentalist'
computer discs - an ideological progression from realism to idealism via
materialism and naturalism.
88. From the objectivity of fools to the
subjectivity of the wise. From the folly
of birth to the wisdom of rebirth.
(Fools are born but wise men are 'born again', i.e. transvaluated
from an alpha-stemming to an omega-oriented disposition.)
89. In the distinction between LPs, compact
discs, cassettes, and music videos ... we have elemental parallels to earth,
water, fire, and air, with realistic, materialistic, naturalistic, and
idealistic implications respectively, which, transposed to a theological key,
suggest the probability that LPs are worldly, compact discs purgatorial,
cassettes diabolic, and music videos divine ... as we ascend from darkness to
light via cold and heat equivalents.
Thus LPs - earth/darkness, realism/world; compact discs -
water/coldness, materialism/purgatory; cassettes - fire/heat, naturalism/hell;
music videos - air/light, idealism/heaven.
90. Pornography is the appearance of sex; sexual
gadgets ... its essence. Both of these
modern sexual extremes flank natural sex and, for that matter, antinatural sex, or homosexuality, as Fascism and Communism
flank Liberalism/Socialism. For
pornography is no less an alpha-stemming phenomenon than sexual gadgets are
omega orientated, and if the one is largely immoral by dint of the centrifugal
nature of legs spread wide apart, then the other is comparatively moral by dint
of the centripetal nature of the gadgets in question, and may be said to
transcend the largely amoral nature of heterosexuality as such. An omega-oriented society could only be
anti-appearance and pro-essence (for which read: against pornography but for
sexual gadgets), since it would be highly moral.
91. Pornography stands to sexual gadgets as music
scores to compact discs, tapes, etc., which is to say, as appearance to
essence, or the immoral to the moral.
Now just as heterosexuality is an amoral middle-ground in between the
fascistic immorality of pornography on the one hand and the communistic
morality of sex gadgets on the other, so musical concerts are an amoral
middle-ground, analogous to heterosexual relations, in between music scores and
recorded music, particularly on disc or tape.
In fact, musical concerts are no-less worldly, and hence liberal, than
heterosexuality, each of which is flanked by alpha and omega extremes.
92. Just as music is classical when compact and
romantic when free to expand in a variety of not necessarily related musical
directions, so it can be contended of pornography that it is 'classical' when
the model and/or models are modestly displayed, but 'romantic' when limbs, and
particularly legs, are spread wide apart in an unequivocally centrifugal
fashion. From which it can be deduced
that whereas pornographic 'romanticism' is immoral, pornographic 'classicism'
is comparatively amoral, if from an alpha-stemming point of view.
93. We should distinguish between particle and wavicle equivalents in pornography no less than with regard
to sexual gadgets. For it seems to me
that whereas the one focuses attention upon the sexual organs alone, the other
maintains a more general, and thus comprehensive, perspective which should be
described as idealistic rather than naturalistic. Hence sex dolls, as opposed to vaginal and/or
phallic gadgets, for the omega-oriented wavicle
equivalent, but discretely displayed models, as opposed to highly erotic ones,
for the alpha-stemming wavicle equivalent, both of
which would accord with divine (immoral and moral) as opposed to diabolic (likewise
immoral and moral) parallels.
94. Compact discs and computer discs are alike
materialistic in relation to the realism of LPs and books (paperbacks not
excepted), the naturalism of cassettes (whether verbal or musical), and the
idealism of videos (whether verbal or musical).
In other words, they assume a brain equivalent in between the bodily
equivalent of books and/or LPs on the one hand and the psychic equivalent of
(soulful) cassettes and (spiritual) videos on the other hand, standing in a kind
of purgatorial light to worldly, hellish, and heavenly options. Probably computer discs are not - contrary to
what I thought earlier - the ultimate mode of literary presentation but,
rather, one coming in-between books and tapes (both audio and video), since
such discs suggest a new-brain equivalent which, by dint of its atomic nature,
can only be ideologically inferior to the superconscious
particle (soulful) equivalent of cassettes and the superconscious
wavicle (spiritual) equivalent of videos, while yet
being ideologically superior to the bodily equivalent of books. Thus it would seem that spoken videos are the
truly spiritual mode of literary presentation, an air/light equivalent above
the fire/heat equivalent of cassettes, the water/coldness equivalent of
computer discs, and the earth/darkness equivalent of books. Therefore whereas books are a worldly medium
of literary presentation, computer discs would be a purgatorial, cassettes a
diabolic, and videos a divine medium of literary presentation. And this corresponds to the media of musical
presentation ... beginning with LPs and culminating, via compact discs and
cassettes, with videos.
95. Paperbacks, divisible into those with wraps
and those without, are an alpha-stemming worldly equivalent in the former
context and an omega-oriented worldly equivalent in the latter one, and may be
said to flank hardbacks, with or without wrap, much as cigarettes (with or
without the use of a cigarette holder) flank cigars, and two-seater cars
(enclosed or open-topped) flank four-seaters. Indeed, paperbacks stand to hardbacks as
homosexuals to heterosexuals, with a lesbian parallel accruing to those with
wrap and a gay parallel to those without it, the very parallels which apply no
less to cigarettes and two-seaters (depending on the type), as well as to a
host of other worldly phenomena which, in contrast to proton and electron
extremes, assume a neutron significance with either a proton or an electron
bias ... depending on the type of extreme worldly phenomenon in question. Thus whereas hardbacks are a neutron
middle-ground, softbacks are a proton-biased neutron
equivalent with wrap and an electron-biased neutron equivalent without it,
falling short of the proton extremism of magazines (both literary and photographic)
on the one hand, and the electron extremism of tapes (both audio and video) on
the other, just as two-seater cars fall short, as extreme worldly phenomena, of
scooters and motorbikes - those alpha and omega 'head' equivalents above, with
proton and electron implications ... corresponding, in sexual terms, to
pornography and to sex dolls and/or gadgets respectively. Doubtless computer discs signify a
proton/electron oscillation, as opposed to either a neutron middle-ground (as
with books) or an extremism of proton (magazine) or electron (tape) equation,
and may be regarded as paralleling mopeds vis-à-vis scooters on the proton
Right and motorbikes on the electron Left - in other words, as a sort of atomic
equivalent, corresponding to the new brain, in between the elemental extremes
of new-brain subconscious and superconscious
parallels.
96. Politically speaking, books are liberal,
either literally in the case of hardbacks or in terms of a radical Tory/Labour
opposition in the case of paperbacks, with, so I contend, a radical Tory
parallel applying to those with wrap but, by contrast, a Labour parallel
applying to those without one. Magazines
are fascistic and tapes communistic, whereas computer discs may well be
anarchistic, since assuming a middle-ground 'head' standing in between the
'psychic' absolutes of magazines and tapes respectively, while yet being
ideologically superior (as the brain vis-à-vis the body) to books, just as
mopeds are in a sense ideologically superior to cars, given their atomic
(proton/electron) oscillations as opposed to neutron standing in between
(proton) scooters and (electron) motorbikes.
Of course, where magazines and tapes are concerned we have to allow for
a particle/wavicle dichotomy corresponding to
naturalistic and idealistic, or diabolic and divine distinctions, so that
word-biased magazines and audio tapes are perceived to be in the particle
category and image-biased magazines and video tapes in the wavicle
one, with alpha and omega implications respectively, that is to say between print-biased magazines and audio
tapes on the one hand (naturalistic/diabolic spectrum), and photographic
magazines and video tapes on the other hand (idealistic/divine spectrum), the
former a proton-particle/electron-particle antithesis, the latter a proton-wavicle/electron-wavicle antithesis, with subconscious and superconscious implications to each antithesis, albeit
within the framework of the new brain as opposed to the old brain.
97. Returning to the subject of sex, it could be
argued that oral sex corresponds to an atomic (proton/electron) middle-ground
in between (proton) pornography and (electron) plastic inflatables
and/or gadgets, so that its relationship to conventional heterosexuality is
rather akin to that of the brain to the body or, speaking analogically, of
mopeds to cars, compact discs to LPs, and computer discs to books, with an
amoral status somewhat more oscillatory (as between the vagina and the penis)
than one-sided (as with conventional coitus, which corresponds to a neutron
middle-ground, as befitting a bodily equation).
'Giving head' is thus a lunar or purgatorial mode of sex above the
worldly mode, which is probably more congenial to Catholics and intellectuals
than to (bodily) Protestants and men of action, and it is flanked, on a psychic
basis, by the immoral and moral sexual extremes referred to above.
98. The more peace or the less war there is in
the world, the less sex or the more celibacy there will be. For war and sex are two sides of the same
naturalistic coin, and if you transcend war you can't reasonably expect to
perpetuate or increase sex. Thus a
peaceful world would necessarily be one which was also above sex, and therefore
dependent upon artificial means of reproduction. As to sport, which some regard as a
substitute for war, it could be argued that sport is no less a sort of playing
at war than dance a sort of playing at sex, both of which are as complementary
as war and sex, and neither of which is therefore a substitute for war or sex. By which I mean that sport won't necessarily
lead to or facilitate sex (unlike war), any more than dance lead to or
facilitate war (unlike sex), but, on the contrary, that they will facilitate
each other in keeping with the criteria of a more artificial and supernatural
age. Thus an age without sport would
also be one without dancing, since the former is largely dependent on the
latter, and as soon as you transcend the one the other will also be
transcended. An unaggressive
male is not only above sex, he is above dancing as well, since the reduction or
elimination of male aggression through war and sport makes for a passive
attitude vis-à-vis the female, thereby cancelling-out sex and dance. Such a male is still rather the exception to
the rule. Yet there may come a time, I
venture to speculate, when not only war and sport, but sex and dance will be a
thing of the past.
99. Not for the first time logic compels me to
re-evaluate a former position and to question whether, in fact, sex dolls
and/or gadgets could be regarded as forming an omega pole to pornography,
bearing in mind the bodily as opposed to head nature of such phenomena, their
use by and on the penis or vagina, depending on the gender (male or female) in
question and the appropriate aid.
Rather, it now seems to me that, just as music cassettes and videos form
an omega pole or, more correctly, poles to music scores, so, by a like-token,
it can be argued that sex videos form an omega pole to pornographic magazines,
bearing in mind the obvious 'head' status which must accrue to something
watched as opposed to physically experienced as an artificial substitute for
coitus, i.e. a sex gadget. Thus if music
videos are antithetical to music scores, as the artificial to the natural, so
sex videos must be antithetical to sex magazines on an analogous basis, with
sex gadgets and/or dolls taking a comparatively bodily status analogous to LPs
and compact discs vis-à-vis cassettes and videos. In fact, the sex gadget, be it artificial
penis or vagina, would stand to sex dolls pretty much as compact discs to LPs,
with sex cassettes (pre-recorded phone sex) and sex videos standing as an
obvious parallel to music cassettes and videos ... to name but one alternative,
albeit analogous, context. Here we
arrive at the seemingly paradoxical but nonetheless credible conclusion that
whereas sex magazines are fascistic, sex videos are communistic, alpha and
omega approaches to 'head' sex which flank, on an immoral/moral basis, oral sex
- that amoral 'head' sex above conventional heterosexuality.
100. Further to the above, we should be able to
posit an antithesis, or even antithetical poles, on an alpha basis to sex dolls
and/or gadgets, since we have done so with regard to sex cassettes and videos -
namely, sex magazines. But to do so it
seems to me that one would have to divide pornography more comprehensively
between 'bodily' and 'head' modes, i.e. 'soft' and 'hard' options, in order to
have sufficient alpha poles to cover for such an antithesis, so that, contrary
to the above, soft-core pornography would be antithetical to sex dolls and/or
gadgets, and hard-core pornography antithetical to sex cassettes and/or videos,
each of which would again be divisible into wavicle
and particle alternatives ... in order to do proper justice to the full-gamut
of elemental poles, with, so I contend, a wavicle
equivalent for soft-core pornography which takes a comprehensively bodily
perspective (antithetical to sex dolls), and a particle equivalent for that
which, by contrast, focuses photographic attention upon the sex organ of the
participating model (antithetical to sex gadgets). Above this one would find the 'head' level
particle equivalent of sexually explicit and/or narrative hard-core pornography
(antithetical to sexual cassettes) on the one hand, and the 'head' level wavicle equivalent of a more comprehensively representative
hard-core pornography (antithetical to sex videos) on the other hand, each of
which would be comparatively fascistic in relation to the
authoritarian/arch-Conservative nature of the soft-core varieties.
101. Having dealt with the above in a more or less
satisfactory manner, I now find that I must do the same with regard to the
other context we have been discussing, namely music, and thus broadly divide
music scores into two categories in order to have antithetical alpha poles to
music videos and audio cassettes. These
two categories, corresponding to idealistic and naturalistic parallels, will be
solely treble staff in the case of an antithesis to music videos, and
treble-and-bass staffs combined in the case of an antithesis to audio
cassettes, since it stands to reason that a music score with only treble staff
will be more idealistic and, hence, light equivalent ... than one with bass and
harmony also, the totality of which may well add-up to something more
naturalistic and, hence, heat equivalent - the very equivalent we have reserved
for audio tapes in contrast to video ones.
However, if music scores of one kind or another suffice to cover the
antithetical poles to video and audio tapes of a musical persuasion, then it
seems to me that we are in want of equivalent antithetical poles to compact
discs and LPs, since the latter are no less deserving of something antithetical
which is as much apparent and immoral as they are essential and moral. Now what is this something if not Pianola rolls of one size or another which, unlike music
scores, suggest a more physical and, hence, bodily equation, broadly
antithetical to compact discs and LPs.
Thus if my theories are correct, the antithesis to an LP will be a large
pianola roll, whereas the antithesis to a compact
disc will be a small pianola roll, perhaps even one
dependent upon some relatively superior technology which would elevate it as
far above conventional pianola rolls as ... compact
discs above LPs, not forgetting that neither pianola
rolls nor discs are anywhere near the psychic elevation of scores and tapes
respectively - those subconscious and superconscious
new-brain antitheses divisible, as I have shown, into soulful and spiritual, or
naturalistic and idealistic, alternatives roughly corresponding to hell and to
heaven at both alpha and omega poles.
102. The proper subject of sculpture is will. The proper subject of literature is
intellect. The proper subject of music
is soul. The proper subject of art is
spirit. Thus earth-water-fire-air or,
rather, darkness-coldness-heat-light, whether for good or bad, positively or
negatively, alpha or omega, apparent or essential, etc., depending on the type
of sculpture, literature, music, or art in question.
103. Since earth corresponds to the world, water
to purgatory, fire to hell, and air to heaven, it could also be said of the
above that sculpture is the worldly art form par excellence, literature the
purgatorial art form par excellence, music the diabolic art form par
excellence, and art (painting) the divine art form par excellence,
with realistic, materialistic, naturalistic, and idealistic implications
respectively. Of course, each of the
main branches of the arts is subdivisible into
approximately four categories, corresponding to the elements and thus, by
implication, to every one of the above (theological) positions, with, for
example, literature - the purgatorial/materialistic art form par excellence
- subdivisible into dramatic, narrative, poetic, and
philosophic categories, the first of which, viz. drama, corresponds to the
world and is thus the most wilful of the literary arts; the second of which,
viz. fiction, corresponds to purgatory and is thus the most intellectual of the
literary arts; the third of which, viz. poetry, corresponds to hell and is thus
the most emotional of the literary arts; and the fourth of which, viz.
philosophy, corresponds to heaven and is thus the most spiritually aware of the
literary arts. Doubtless the same
divisions, with similar implications, could be applied to music within a
broadly classical framework, so that we would have, say, ballet in the position
of drama as the worldly form of music by dint of its bodily bias; the symphony
in the position of fiction as the purgatorial form of music by dint of its
intellectualized approach to relationships between the various instruments
(analogous, in a way, to literature's reference, via the intellect, to social
relations); opera in the position of poetry as the diabolic form of music by
dint of its strong emotional bias; and, finally, the concerto in the position
of philosophy as the divine form of music by dint of its spiritual idealism,
which, taking the guise of preponderant pitch, appertains to awareness. Of course, what applies to classical music
applies no less to modern electric music, or supermusic
(as I usually prefer to call it), with fourfold divisions between pop, rock,
soul, and jazz, the divisions thereof having worldly, purgatorial, diabolic,
and divine implications respectively, such that likewise pertain to its 'superliterary' counterpart which, taking the forms of
cinema, video, radio, and television, has rather more reference to artificial
visionary and audio experience than to verbal concepts of the sort usually
encountered between the pages of a book.
104. Since we have dealt with literature and music
(not to mention 'superliterature' and 'supermusic') in a fourfold manner deriving from our basic
elemental/theological divisions, it behoves us to do the same with regard to
art and sculpture, the 'divine' and 'worldly' arts par excellence, and
thus to divide art into four basic categories, viz. ceramics, painting,
etching, and drawing, with worldly, purgatorial, diabolic, and divine
implications respectively which, in elemental terms, correspond to earth,
water, fire, and air - the very terms applying no less to the division of
sculpture into figure (the worldly form of sculpture par excellence); busts
(the purgatorial form of sculpture par excellence); relief (the diabolic
form of sculpture par excellence); and, finally, carving (the divine
form of sculpture par excellence).
Obviously there is a realistic parallel, in both elemental and
theological terms, between ceramics and figure sculptures, a materialistic
parallel between paintings and busts, a naturalistic parallel between
engravings and reliefs, and an idealistic parallel
between drawings and carvings. Now what
applies to the division of 'art' and 'sculpture' in this fourfold manner must
surely apply just as much to 'superart' and 'supersculpture', which exist rather more in terms of light
art and holography, respectively, than of any 'naturalistic' distinctions
between, say, clay and paint or stone and wood, although plastics cannot be
ruled out - at any rate, not in the context of 'supersculpture',
where they would take the worldly or, rather, superworldly
position occupied by figure sculptures in sculpture-proper, and thus have a
bodily connotation beneath purgatorial abstract sculpture, the latter of which
would be flanked by 'light' sculpture on the one hand and by holograms on the
other, as between diabolic and divine, fire and air equivalents. As regards 'superart',
one is obviously thinking in terms of light art, though only the alpha and
omega poles of our diabolic and divine equations would truly be of light,
doubtless in the form of a neon-tube/laser-beam divide, while the worldly and
purgatorial equations would suggest the likelihood of Op and Kinetics
respectively, the former standing to the latter as body to brain or, what
amounts to the same, earth to water, and having its 'supersculptural'
parallel in those plastic inventions which stand in an analogous relationship
to abstract sculptures, i.e. the purgatorial middle-ground in between the
'light' sculptural extremes.
105. Of course, I have been generalizing and
sketching far more than particularizing and filling-in the details as to why I believe
such-and-such an art form or subdivision thereof should be regarded in one or
another of our elemental/theological categories, and doubtless this is
desirable if one is to acquire a more wide-ranging perspective and avoid
getting bogged down in pedantic details such as would detract, in any case,
from the reader's use of his own imagination - something by which I have always
set great store! Certainly the T-like
impression created by the fourfold divisions of each of the arts (and 'superarts') does not do justice to the fact that the alpha
and omega poles are divisible into diabolic and divine options in each case, so
that there is an alpha divine/diabolic distinction no less than an omega
divine/diabolic distinction, with wavicle and
particle implications. In consequence of
which, alpha arts, whether literary (poetry), musical (opera), visual
(etching), or sculptural (reliefs), can be divine or
diabolic, Fatheristic or Satanic, depending on the
type of alpha art-form in question, i.e. whether of a wavicle
or a particle bias, as can omega arts, albeit on a diametrically antithetical
basis ... as befitting their Christic/Antichristic
implications. And the same of course
applies to the 'superarts', where the division is
rather more extreme in each case ... as befitting their 'super' status. Even the purgatorial middle-ground is to some
extent divisible in such fashion, as between 'soft' rock and 'hard' rock,
although the latter is often rather more physical, and hence muscular, than
intellectual or cranial, and therefore pertinent not so much to a
divine/diabolic dichotomy as to two types of purgatorial dichotomy, of which it
is the lesser. For the real
divine/diabolic dichotomy in 'supermusic' will be
between 'light' soul and 'heavy' soul on the alpha poles, and between 'light'
jazz and 'heavy' jazz on the omega poles, with rock, whether 'soft' or 'hard',
as a sort of amoral middle-ground in between essentially immoral (emotional)
and moral (spiritual) extremes.
Probably, to further complicate the picture, funk and punk come
in-between soul and rock, whereas blues and rhythm 'n' blues come in-between
rock and jazz, the former type of music in each category pertaining to the
divine spectrum and the latter type to the diabolic one, funk and blues flanking
soft rock, punk and rhythm 'n' blues flanking hard rock, the latter of which
towers above pop as the head (in both its cranial and intellectual
manifestations) above the body, including the muscle body of pop/rock.
106. Here, for the sake of diagrammatic clarity,
are some relevant correlations, necessarily generalized, with regard to the 'T'
design, viz:-
MORAL
IMMORAL/DYNAMIC
AMORAL/MORAL
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STATIC
AMORAL
IDEOLOGICAL
NATURALISM/MATERIALISM/IDEALISM
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REALISM
ATOMIC
PROTONS/ATOMS/ELECTRONS
|
|
|
|
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NEUTRONS
ELEMENTAL
QUANTITIES
FIRE/WATER/AIR
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|
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EARTH
ELEMENTAL
QUALITIES
HEAT/COLDNESS/LIGHT
|
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DARKNESS
THEOLOGICAL
HELL/PURGATORY/HEAVEN
|
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THE
WORLD
ARTS
MUSIC/LITERATURE/ART
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|
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|
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SCULPTURE
LITERATURE
POETRY/FICTION/PHILOSOPHY
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DRAMA
MUSIC
OPERAS/SYMPHONIES/CONCERTOS
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BALLET
ART
ETCHINGS/PAINTINGS/DRAWINGS
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CERAMICS
SCULPTURE
RELIEFS/BUSTS/CARVINGS
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FIGURE
'SUPERLITERATURE'
RADIO/VIDEO/TELEVISION
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CINEMA
'SUPERMUSIC'
SOUL/ROCK/JAZZ
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POP
'SUPERART'
NEONS/KINETICS/LASERS
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OP
ART
'SUPERSCULPTURE'
LIGHT
SCULPTURES/BIOMORPHICS/HOLOGRAMS
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PLASTICS
PHYSICAL
SUBCONSCIOUS/BRAIN/SUPERCONSCIOUS
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BODY
METAPHYSICAL
SOUL/INTELLECT/SPIRIT
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WILL
COSMIC
SOLAR/LUNAR/STELLAR
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PLANETARY
HUMAN
SUBMAN/MAN/SUPERMAN
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WOMAN
THE
TRINITY
THE
FATHER/THE SON/THE HOLY SPIRIT
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THE
BLESSED VIRGIN
POLITICAL
ROYALISM/REPUBLICANISM/TOTALITARIANISM
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LIBERALISM
CHRISTIAN
EASTERN
ORTHODOXY/PURITANISM/ROMAN CATHOLICISM
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ANGLICANISM
SARTORIAL
LEATHER
PANTS/DENIM JEANS/PVC PANTS
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CORD
JEANS
RECORDED
MUSIC
AUDIO
CASSETTES/COMPACT DISCS/VIDEO CASSETTES
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LPs
INSTITUTIONAL
TEMPLE/CHURCH/CENTRE
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STATE
'SUPERPOLITICAL'
FASCISM/ANARCHISM/COMMUNISM
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SOCIALISM
MILITARY
ARTILLERY/MARINES/PARAS
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INFANTRY
LIBERALISM
CONSERVATIVES/LIBERAL
DEMOCRATS/LABOUR
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GREENS
‘SUPERLITERARY’
FORMATS
CASSETTES/COMPUTER
DISCS/VIDEOS
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PAPERBACKS
FREIGHT
RAIL/SEA/AIR
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ROAD
PEOPLE'S
TRANSPORTATION
SCOOTERS/MOPEDS/MOTORBIKES
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CARS
TYPEWRITERS
ELECTRONIC/ELECTRIC/WORD
PROCESSORS
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PORTABLES
GUITARS/KEYBOARDS
ELECTRONIC/ELECTRIC/SYNTHESIZED
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ACOUSTIC
SPENGLER
HISTORYLESS
CHAOS/CULTURE/SECOND RELIGIOUSNESS
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CIVILIZATION
SENSES
HEARING/SMELL-TASTE/SIGHT
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TOUCH
SELF-INDULGENCE
SMOKING/DRINKING/SNIFFING
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EATING
SELF-TRANSCENDENCE
TRIPPING/SINGING/MEDITATING
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DANCING
SELF-EXPRESSION
DREAMING/TALKING/THINKING
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WRITING
SELF-IMPRESSION
LISTENING/LEARNING/VIEWING
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SYNTHESIS
SELF-EXPRESSION/SELF-IMPRESSION/SELF-TRANSCENDENCE
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SELF-INDULGENCE
107. In relation to man, woman is a neutron equivalent
upon whom man either descends or falls ... if he is of a disposition to, which
is to say if he is of either an autocratic proton bias or a democratic atomic
(proton/electron) bias, and thereby perpetuates the world. However, in the future there should be
neither descending nor falling upon the world, since only electron equivalents,
viz. supermen, and quasi-electron equivalents, viz. quasi-supermen, will exist,
and in such an omega-oriented 'head' society, commensurate with the 'Kingdom of
Heaven', all propagation will be conducted on a post-worldly, and hence
artificial, basis, with spermbank facilities and
artificial insemination available to the quasi-superhuman 'equals' of the
supermen-proper. Saved from both the
neutron world and the proton hell and atomic purgatory alike, the supermen will
partake of the electron heaven in an omega-oriented spirituality (of
self-realization) which will be beyond all such previous realities.
108. Strength is the virtue of the Father
(Almighty); goodness (an ethical choice between good and evil, or truth and
strength) the virtue of the Son; truth the virtue of the Holy Spirit; beauty
the virtue of the Blessed Virgin.
Expressed in terms of our T-like design (diagram 1), we shall find:-
1.
QUANTITATIVE
VIRTUES
STRENGTH/GOODNESS/TRUTH
|
|
|
|
|
|
BEAUTY
Thus strength is the
quantity of the alpha Divine (the Father); goodness the quantity of the
purgatorial Divine (the Son); truth the quantity of the omega Divine (the Holy Spirit);
and beauty the quantity of the worldly Divine (the Blessed Virgin). Conversely, weakness is the quantity of the
alpha Diabolic (the Antifather, i.e. Satan); evil the
quantity of the purgatorial Diabolic (the Antichrist); illusion the quantity of
the omega Diabolic (the Antispirit); and ugliness the
quantity of the worldly Diabolic (the Antivirgin), as
in diagram 2:-
2.
QUANTITATIVE
VICES
WEAKNESS/EVIL/ILLUSION
|
|
|
|
|
|
UGLINESS
Turning, however, from
quantities to qualities, as from appearance to essence, we shall find that
pride is the quality of the alpha Divine; love the quality of the purgatorial
Divine; joy the quality of the omega Divine; and pleasure the quality of the
worldly Divine (see diagram 3).
3.
QUALITATIVE
VIRTUES
PRIDE/LOVE/JOY
|
|
|
|
|
|
PLEASURE
Conversely, humiliation
is the quality of the alpha Diabolic; hate the quality of the purgatorial
Diabolic; woe the quality of the omega Diabolic; and pain the quality of the
worldly Diabolic (see diagram 4).
4.
QUALITATIVE
VICES
HUMILIATION/HATRED/WOE
|
|
|
|
|
|
PAIN
109. Consequently, whereas strength and pride are
the quantitative and qualitative concomitants of the Father (Almighty), the quantitative
and qualitative concomitants of the Devil (Satan) are weakness and
humiliation. Similarly, whereas goodness
and love are the quantitative and qualitative concomitants of the Son (Christ),
the quantitative and qualitative concomitants of the Antichrist (for which
read: Republicanism in relation to Puritanism) are badness and hate. Likewise, whereas truth and joy are the
quantitative and qualitative concomitants of the Holy Spirit, the quantitative
and qualitative concomitants of the Antispirit (for
which read: Marxism, with its anti-Transcendentalism) are illusion and
woe. And, finally, whereas beauty and
pleasure are the quantitative and qualitative concomitants of the Blessed
Virgin, the quantitative and qualitative concomitants of the Antivirgin (for which read: Liberalism or, in the American
context, the Democrats in relation to Catholicism) are ugliness and pain.
110. Furthermore, it would seem that whereas the
Divine has a wavicle connotation, the Diabolic has a
particle one, and that while wavicles connote with
the individual (especially in an internal, or spiritual, sense), particles
connote with the collectivity, as regards society in
general, so that we have a kind of religious/political distinction between the
two contexts which obliges us to perceive God in the one camp and the Devil in
the other, or, at any rate, to perceive a divine/diabolic dichotomy in regard
to positive and negative alternatives, viz. Judaism and Monarchism, Puritanism
and Republicanism, Transcendentalism and Communism, Catholicism and Liberalism,
the first and third of which are alpha and omega (as of the Trinity), the
second and fourth ... purgatorial and worldly, as befitting their comparatively
middle-ground standings. Thus for the
divine, or wavicle-biased, positions, we shall find
(see diagram 1):-
1.
JUDAISM/PURITANISM/TRANSCENDENTALISM
|
|
|
|
|
|
CATHOLICISM
Whereas the diabolic,
or particle-biased, positions will be as follows (see diagram 2):-
2.
MONARCHISM/REPUBLICANISM/COMMUNISM
|
|
|
|
|
|
LIBERALISM
with appropriate
quantities and qualities in each case.
111. It would be wrong to suppose, as one could so
easily do, that religion and science truly extend from alpha to omega, as from
the Father to the Holy Ghost when, in point of fact, they are rather more alpha
and worldly than purgatorial and omega.
By which I mean that religion has been eclipsed by ideology no less than
science by politics, and that while religious and scientific terminology may still
have some applicability in the contexts of Puritanism and Republicanism on the
one hand (purgatorial), and of Transcendentalism and Communism on the other
hand (omega), we are really talking about ideological and political
distinctions between the options in question, distinctions which indicate that
whereas Puritanism and Transcendentalism are ideological (the former relatively
so and the latter to an absolute degree), Republicanism and Communism are
political (again the former relatively so and the latter to an absolute
degree), and thus not strictly classifiable as religion or science. In contrast, therefore, to a more generalized
pattern of thought, it could be said that religion is alpha, science worldly,
politics purgatorial, and ideology omega, with naturalistic, realistic,
materialistic, and idealistic implications in each case, as below (see diagram
1):-
1.
RELIGION/POLITICS/IDEOLOGY
(naturalism)(materialism)(idealism)
|
|
|
|
|
|
SCIENCE
(realism)
where we have four quantities
corresponding to fire, earth, water, and air respectively, with religion and
ideology horizontally antithetical (as regarding naturalism and idealism), but
science and politics vertically antithetical (as regarding realism and
materialism). However, such quantities
(appearances) are of little interest or significance without their qualities
(essences), and I have no hesitation in correlating religion with art, science
with jurisprudence, politics with economics, and ideology with psychology, as follows
(see diagram 2):-
2.
ART/ECONOMICS/PSYCHOLOGY
|
|
|
|
|
|
JURISPRUDENCE
Clearly, art is the
qualitative concomitance of religion no less than psychology the qualitative
concomitance of ideology, and it is difficult to see, for example, how ideology
could be furthered without recourse to psychological techniques which act upon
the inner world the way art once acted, on behalf of religion, upon the outer
one. Similarly economics is the
qualitative concomitance of politics no less than jurisprudence the qualitative
concomitance of the science of law, and it is equally difficult to see how
politics could be furthered or advanced without recourse to economic changes
which act upon the collective the way jurisprudence once acted, on behalf of
the science of law, upon the individual.
112. Whereas politics and science are 'truer' to
themselves in the relative than in the absolute, i.e. as Republicanism and
Liberalism as opposed to Monarchism and Communism, religion and ideology are
'truer' to themselves in the absolute than in the relative, i.e. as Judaism and
Transcendentalism as opposed to Catholicism and Puritanism. This is because whereas in the former case
politics is under the shadow of ideology and science under the shadow of
religion, in the latter case, by contrast, religion is under the shadow of
science and ideology under the shadow of politics.
113. The twentieth century having been a political
age par
excellence, ideology was no less under the shadow of politics than ...
religion had been under the shadow of science in the nineteenth century - the
scientific age par excellence.
114. From what we have discovered regarding the
theocratic/democratic distinctions which exist between Puritanism and
Republicanism on the one hand and between Catholicism and Liberalism on the
other, it should be apparent that, in Ireland, Republicanism will be as
abhorrent from a Puritan point of view ... as Liberalism from a Catholic one,
the reason being that in the former case we have a Christ/Antichrist dichotomy,
whereas in the latter case we have a Blessed Virgin/Antivirgin
dichotomy, neither democratic manifestation of which, viz. Republicanism and
Liberalism, could be acceptable to those who uphold their respective theocratic
counterparts. However, while this is
evidently true of Ireland, it is by no means the case in America where, by
contrast, Puritans are usually Republicans and Catholics ... Democrats, the
reason being that, contrary to Ireland, democracy takes precedence over
theocracy and is, in a very real sense, the prime mover there. Hence Americans are more likely to be
Republicans or Democrats first and foremost than Puritans or Catholics, in
contrast to
115. Since I am disposed, in the light of new
theories and discoveries, to re-evaluate my position from time to time (and
take an especial pride in doing so, since it confirms that I am mentally alive
and still prepared to try out a variety of alternative theories ... with a
long-term view to discovering what is the most credible one overall), I should
like to put forward a fresh theory, based on our strength-goodness-truth
trinity, that poetry and drama should be regarded less in an alpha and worldly
light than in an order the converse of what they were perceived to be before,
so that we would have drama in the alpha position and poetry in the worldly
one, and this on account of the fact that, philosophy being equated with truth
and fiction with goodness (or the good act), logic compels one to associate
drama with strength and poetry with beauty, which stand to truth and goodness
(the other two virtues) as alpha and world to omega and purgatory, as in the
following diagrams:-
DRAMA/FICTION/PHILOSOPHY
(alpha)(purgatory)(omega)
|
|
|
|
|
|
POETRY
(the
world)
STRENGTH/GOODNESS/TRUTH
(alpha)(purgatory)(omega)
|
|
|
|
|
|
BEAUTY
(the
world)
where it is evident
that poetry, being associated with beauty, is a thing of the world and, hence, a
worldly form of literature, in contrast to drama ... as the alpha form of
literature par
excellence, on account of its association with strength, the alpha
virtue. Consequently it could be said
that, in theological parlance, drama is of the Father, narrative literature of
the Son, philosophy of the Holy Ghost, and poetry of the Blessed Virgin or, at
any rate, each of these forms of literary production should be such if pursued
on a virtuous as opposed to a vicious basis (in which case one would be talking
rather more in terms of weakness, evil, illusion, and ugliness respectively, as
befitting the 'anti' manifestations of each genre).
116. However, it has to be admitted that if drama
is not always associated with strength, and hence pride, it is more likely to
be because it has been associated, rightly or wrongly, with weakness, and hence
humiliation, and is therefore less a thing of the alpha Divine (the Father)
than of the alpha Diabolic (Satan). The
distinction between tragedy and comedy is largely, it seems to me, one in which
the roles of strength and weakness, or the strong and the weak, have been
reversed, so that, in the first case (that of tragedy) the strong are beset by
great failings and rendered weak, whereas in the second case (that of comedy)
the weak are elevated to positions of apparent strength by sheer accident or in
consequence of a fortuitous circumstance.
The misfortunes of the strong are only amusing to us when they are in
consequence of the incidental acts of the weak, as when a strong man is knocked
over by a revolving plank being carried by a comparatively weak man who has no
knowledge of the effect of his actions.
But if the strong man is knocked over as a consequence of the
premeditated acts of other strong men or even of several weak men acting in
conjunction, we are in the realm of tragedy, about which there is nothing
funny. One could argue that if the Devil
unwittingly gets the better of God, we are in the realm of comedy. But if God gets the better of Himself or is
consciously worsted by the Devil, then we are in the realm of tragedy, from
which comedy is a diabolical fall.
117. Whether one chooses to speak or write in
religious terminology, viz. hell, purgatory, heaven, and the world, or in
scientific terminology, viz. naturalism, materialism, idealism, and realism, or
in political terminology, viz. right, centre, left, and moderate, or in
ideological terminology, viz. fascism, anarchism, communism, and
transcendentalism, will to some extent obviously depend upon the personal or
professional bent of the individual and to some extent upon the suitability of
whatever terminology to the context in question, be it religious, political,
ideological, or scientific. However, it
would be wrong to suppose, as some writers have done, that the use of terms
like naturalism, materialism, and idealism (which are scientific) is more
applicable to contemporary life than terms such as hell, purgatory, and heaven
(which are religious), given that, quite apart from the fact that we do not live
in a scientific age but in a political one, both sets of terms stretch from
alpha to omega, and if, for example, 'heaven' is less good or relevant than
'idealism' from a contemporary - though in point of fact scientific -
standpoint, then so must 'naturalism' be less relevant than 'hell' from a
traditional - though in point of fact religious - standpoint, bearing in mind
the greater applicability of religious terminology to alpha contexts. Yet we can no more limit scientific
terminology to omega contexts than limit religious terminology to alpha ones,
without falling into a logical contradiction such that makes 'idealism' more
acceptable in the one context and 'hell' more acceptable in the other, granted
that 'heaven' is inferior to 'idealism' in the omega context and 'naturalism'
to 'hell' in the alpha one.
118. However, notwithstanding the fact that
scientific terminology has less applicability to omega contexts than
ideological terminology like communism, transcendentalism, socialism, etc., we
have to concede that, by and large, each of the terminological frameworks is
interchangeable, and that we can no more limit ideology to 'communism' than,
say, science to 'realism', politics to 'centrism', or religion to 'hell'. Ideological terminology is obviously more
applicable to an ideological context (omega) than religious terminology would
be, but this does not mean that religious terms like heaven should be confined
solely to religious contexts (alpha) and not extend into an ideological age,
else there would be no point in regarding the Trinity as successive in an
alpha-to-omega sense, and therefore no justification for conceiving of heaven
in an omega as opposed to a purely alpha context. However, I am obliged to confess that, even
given my own fairly liberal use of religious terminology in the past, an
ideological terminology is indubitably more applicable to an ideological age
than ... religious or scientific or political terminologies, and should
accordingly be used in preference to them.
Certainly it is better to speak in terms of the post-Human Millennium
than of 'Heaven on Earth' or 'Kingdom Come' or 'Kingdom of Heaven', where the
future ideological society is concerned; though, alas, old habits die hard and
few of us can lay claim to total immunity in this respect! Even terms like 'salvation', 'paradise', and
'divine' are essentially religious.... Personally, my own view of religious
terminology is that, while largely alpha orientated, it has also been used (by
proto-ideologues) to intimate of ideological possibility and has therefore
assumed, in the course of evolutionary time, an omega connotation whether or
not we approve of the fact. However,
such a connotation can only pale to insignificance beside the burgeoning sense
of ideology which the age has engendered, behoving us to speak ideologically
rather than religiously, and to regard terminological excesses of the religious
order as a mode of Western decadence.
119. It is wrong to assume, as I was formerly
inclined to, that doing and being are antithetical, as between alpha and omega,
when, in point of fact, doing is both alpha and omega, depending on the
type of doing in question, and being, contrary to appearances, is of the world,
which is to say a bodily condition of sentient beings which may be positive or
negative, as when we speak of wellbeing on the one hand and of being ill or
sick on the other hand. Fundamentally,
being has no other reality than that, and to ascribe to it some kind of divine
or omega-oriented significance is to confound the real with the ideal and
mistake the world for the Beyond. If
being has an antithesis, it is not doing but existence, which stands to being
as the moon to the earth, or materialism to realism. For existence is without sentience, a
mechanical or otherwise technological phenomenon which can be either positive
or negative, depending on its condition, whether for good or bad, functioning
or malfunctioning, and existence is flanked, as it were, by negative doing on
the one side and by positive doing on the other, as in the following by-now
familiar T-like diagram:-
NEGATIVE
DOING/EXISTENCE/POSITIVE DOING
|
|
|
|
|
|
BEING
where existence is
shown in a kind of middle-ground light in between the alpha of negative doing and
the omega of positive doing, each of which, like existence and being, is
divisible into divine and diabolic or, as I should say, idealistic and
naturalistic alternatives, corresponding to wavicles
and particles on both proton (alpha) and electron (omega) terms. Thus idealistic negative doing (proton wavicles) will be a doing-against-oneself, an introverted
form of self-assertion, whereas naturalistic negative doing (proton particles)
will be a doing-against-others, an extroverted form of self-assertion. By contrast, idealistic positive doing
(electron wavicles) will be a doing-for-oneself, an
introverted form of self-realization, whereas naturalistic positive doing
(electron particles) will be a doing-for-others, an extroverted form of
self-realization.
120. Speaking in religious terms, one could say
that idealistic negative doing is of the Father and naturalistic negative doing
of the Devil, whilst idealistic positive doing is of the Holy Spirit and
naturalistic positive doing of the Antispirit (Marxism),
in contrast to the positive existence of the Son and the negative existence of
the Antichrist, the positive being (wellbeing) of the Blessed Virgin and the
negative being (malbeing) of the Antivirgin
(condition of pregnancy). However that
may be, it should be clear that the 'heavenly' condition, conceived in regard
to the omega absolute, would be a condition of idealistic positive doing, of
electrons in perpetual attraction, and thus the introverted form of
self-realization taken to its ultimate point.
Rather than a condition of being, like sentient phenomena, the most
idealistic condition would be profoundly doing orientated, a centripetal dance
of electrons in perpetual motion - the ultimate flame.
121. Being and existence are the positive and negative
poles of a 'Christian' antithesis between the Blessed Virgin and Christ -
Catholicism and Puritanism. Being and
existence are alike phenomenal, except that whereas being has associations with
the sentient, existence is purely phenomenal and, hence, largely if not
entirely materialistic. This helps to
explain the difference between the Catholic crucifix, which has the figure of
Christ, and the Protestant crucifix which, by contrast, is purely existential,
that is to say, without even expiring sentience (in the form of the dying
Christ), but wholly phenomenal and thus, by implication, materialistic. One could even argue that whereas being has
associations with death-in-life, existence is the life-in-death, the mechanistic
life of phenomena, in contrast to the organic life of sentient beings, of which
the Blessed Virgin is the principal traditional religious symbol in the
West. For being is indeed feminine, like
'Mother Earth', and correlates with time, whereas existence, having no gender,
is timeless.
122. No more than it could be said that doing is
the antithesis of being, can it be said that eternity is the antithesis of
time. For eternity is the essence of
doing and therefore not antithetical to time but divisible into negative and
positive antitheses on both a divine and a diabolic basis, which is to say as
alpha and omega, the Father/Satan and the Holy Spirit/Antispirit. As I have already intimated, timelessness,
the essence of existence, is the antithesis of time, whereas time is the
essence of being and thus, by implication, the world. The antithesis of worldly time is accordingly
purgatorial timelessness, not the heavenly or hellish eternities which, by
contrast, are their own antitheses - properly theological in the case of alpha
heaven (central star) and hell (sun), ideological in the case of the omega
millennia (communist and transcendentalist).
123. Although film is essentially a divine, or
idealistic (light), mode of communication by dint of its wavicle
essence, it is more usually a superalpha and
therefore immoral equivalent, especially when taking place within the context
of cinema, where we are conscious of its projection (from a film projector)
onto the screen in front. For such a
projection is centrifugal and, consequently, it pertains to the immoral alpha
as opposed to the moral omega pole of life.
Indeed, even when film is 'redeemed' through transmission via television
and/or video, which are less centrifugal than centripetal phenomena by dint of
shining inwardly, as it were, in independence of an external projector of the
type germane to cinema, it is still fundamentally alpha stemming and thus less
than truly moral. One could say, in
colloquial parlance, that it is then merely 'the best of a bad job', since such
a 'redemption' is far from a transvaluation along the
lines of an LSD trip, whereby artificially-induced visionary experience is
internalized and effectively becomes the Superchristic
precondition of true essence thereafter, that is to say of a superspiritual meditative experience. Even video is still essentially superalpha, though (in relation to cinema film) in a
somewhat attenuated and even apparently omega-oriented way, so that we could be
forgiven for positing a trinitarian analogue on the
basis of cinema - television - video, reserving to radio an analogue with the
Blessed Virgin on account of its seemingly feminine essence as a beautiful
darkness (without light) which pertains to the worldly realm underneath the
heavenly realms of masculine light in the contexts of strength (cinema),
goodness (television), and truth (video), as in the following diagram:-
CINEMA/TELEVISION/VIDEO
|
|
|
|
|
|
RADIO
124. However that may be, film is incapable of
true redemption, and film actors remain 'stars' and thus, by implication, superalpha equivalents in a largely immoral world. If there is a distinction between
divine and diabolic films, as, for example, in regard to romance and horror, it
is more likely to be on the basis of the former being light (within an alpha
strength context) and the latter the light-aside of heat, which is to say
something analogous to the light from an electric fire as opposed to an
electric-light bulb as such, and therefore subordinate or, depending on your
standpoint, inferior to music in the purely diabolic context. Certainly, negative music like hard rock will
be more genuinely diabolic than negative film, like a horror movie, and thus
the heat (emotional) essence of the context in question. Conversely, alpha divine music like trad jazz will be inferior to film in the divine context,
since only the heat-aside of the light essence of the context in question, like
the heat from a light bulb. (Strictly speaking, the literal heat-aside to film
light is of course film music, while the literal light-aside to music heat - at
any rate where rock concerts and the like are concerned - is a light show,
though for analogical and academic reasons I have distinguished 'light' music
from heat music, and 'heat' film from light film on the above basis, in order
to clarify the basic moral differences which I believe do in fact exist between
them.)
125. However, neither film nor music can attain to
or be extended into the truly divine realm of internal essence, which is omega
as opposed to alpha and therefore beyond the phenomenal reach of each. The Superchristic
revolution to come will be neither filmic nor musical but pharmaceutical,
availing itself of artificially-induced visionary (and auditory) experience as
a precondition of truly supernoumenal essence in the superspiritual Beyond.
If film-viewing is of the State, then LSD-tripping can only pertain to
the Centre, and there will be as much difference between the two as with regard
to Christ and the Father or, transposed into institutional terminology, the
Church and the Temple. The centrifugal
immorality of 'film stars' will be eclipsed by the centripetal morality or, at
any rate, positive amorality of hallucinogenic supermen ... preparatory to the
eclipse of all appearances, even internalized ones, by the centripetal morality
of the meditating supra-men, whose omega orientation will be as unequivocal as
it is possible to be on such terms ... before cyborg-to-millennial
progressions repeat the process and 'up the stakes' to a degree beyond human
comprehension.
126. Although, like rock, jazz is fundamentally
alpha stemming and therefore immoral, it can be redeemed to the extent that
solo playing takes over from and replaces ensemble playing. For in relation to the latter, solo playing
is individualistic and therefore centralist as opposed (like the collectivism
of ensemble playing) to decentralist and, hence, immoral. No art form can become truly omega orientated
and thus essential, but it can be made less alpha stemming and apparent ... to
the extent that individual tendencies eclipse collective ones and pitch
accordingly predominates over rhythm - that alpha of contemporary music.
127. In music, the juxtaposition of decadent
bourgeois (more specifically petty-bourgeois) trends with barbarous proletarian
trends usually takes the form of overly rhythmic classical music on the one
hand and overly rhythmic rock music on the other - the former acoustic and the
latter electric. In economics, this
juxtaposition of bourgeois and proletarian alternatives takes the form of popular
capitalism, or a wider distribution of shares on the one hand, and popular
socialism, or literal ownership of the means of production at any given factory
by the workers themselves on the other hand.
However, just as the 'redemption' of rock music can only come via
pitch-oriented solos of a jazzy nature (and thus effectively on the basis of
jazz-rock), so the 'redemption' of popular socialism can only be achieved on
the basis of State Socialism, which centralizes the proletarian ownership of
the means of production and accordingly replaces Marxian anarchy - or the chaos
that would ensue in the wake of too literal an interpretation of worker
ownership of the means of production - with a sort of Leninist control. Yet this, like jazz-rock (its musical
equivalent), is no more than 'the best of a bad job' and, hence, a redeemed
barbarism. For until a transvaluation is established on the basis of Centre
trusteeship, the People will continue to be burdened, if only in theory, with
economic sovereignty and thus fall short of being saved from the State ... to a
religious sovereignty which will transcend all lower sovereignties, including
the political and judicial, and so bring about the 'Kingdom of Heaven' on a Superchristic and, hence, positive amoral basis - the basis
of institutionalized tripping as a precondition of institutionalized meditating
in the purely moral phase thereafter, analogous to a switch from rock-jazz (not
to be confounded with jazz-rock) to pure jazz, as amoral synthesizer absolutism
is superseded by moral synthesizer absolutism, and the rhythmic element
hitherto integral to the rock-jazz context is effectively consigned to the
rubbish heap of musical history, there to languish alongside LSD and Social
Transcendentalism. For of course the
amoral transvaluation commensurate with Centre
trusteeship and rock-jazz is Social Transcendentalist, and this Superchristic ideology should be transcended by its supertheocratic successor in the purely moral, and hence superspiritual, phase of the 'Kingdom of Heaven', when the
Holy Spirit, as it were, will be the presiding norm, and truly essential
criteria accordingly prevail.
128. But long before Social Transcendentalism is
superseded by Supertranscendentalism, Transcendental
Socialism, or the centralized and hence 'civilized' barbarism of
Marxism-Leninism (and its jazz-rock counterpart), will have to be consigned to
the rubbish heap of ideological history, since a redeemed immorality, whether
filmic, musical, economic, political, or whatever, is still an obstacle to Superchristic progress, and must be overcome if
civilization is finally to emerge in a positive amoral guise. Verily, ‘the best of a bad job', namely
Transcendental Socialism, will have to be consigned to the rubbish heap of history
before progress from 'the worst of a good job', namely Social
Transcendentalism, towards 'the best of a good job', namely
Super-transcendentalism, can be anticipated.
That is the dialectical struggle to come, and if omega is to achieve a
victory over alpha, state socialism, jazz-rock, and televideos
will have to be eclipsed by centre trusteeship, rock-jazz, and LSD
tripping. For such is the Superchristic precondition of true morality in the purely
essential phase of the omega '
129. Just as we can speak, on an elemental basis,
of contemporary music or, if you will, supermusic
ascending from pop to jazz via rock and soul ... as from earth to air via water
and fire or, alternatively, from realism to idealism via materialism and
naturalism, so it should be possible to speak of such an ascension in
connection with the division of musical instruments into string, keyboard,
percussion, and wind families, beginning with strings as the earth/realistic
equivalent, continuing up the elemental spectra to keyboards as the
water/materialistic equivalent, continuing still further to percussion
instruments as the fire/naturalistic equivalent, and culminating with wind as
the air/idealistic equivalent, so that our ascension in some sense parallels
the pop-rock-soul-jazz progression referred to above, and should likewise
correlate with wilful, intellectual, soulful, and spiritual options, depending
on the instrument family/type of supermusic in
question.
130. Furthermore, it should be no less possible to
distinguish between an alpha-stemming and an omega-oriented subdivision of each
instrument family on the basis of a reactive/attractive dichotomy, so that the
string family, for instance, will be divisible not simply in terms of violin,
viola, 'cello, and double bass, but, more comprehensively, in terms of plucked
instruments of one kind or another on the one hand, i.e. the alpha-stemming reactive
subdivision, and bowed instruments of one kind or another on the other hand,
i.e. the omega-oriented attractive subdivision, given the
reactive/attractive distinction which unquestionably exists between plucking
and bowing. Thus guitars will pertain to
the former category and violins, violas, 'cellos, and double basses to the latter,
though both categories would be alike wilful, or biased towards the will,
granted the earthly and realistic nature of stringed instruments vis-à-vis the
other instrument families, a nature which accords with a worldly and, hence,
bodily status as opposed, say, to a purgatorial and, hence, cranial one - as
applicable to the keyboard family.
131. For keyboards are encased, as a rule, and
thereby resemble the brain and its skull.
Although, once again, we have to distinguish between reactive and
attractive alternatives (almost on the basis of an old-brain/new-brain
dichotomy), if we are to do adequate justice to the
alpha-stemming/omega-oriented subdivisions of this instrument family. Now it is my belief that those keyboard
instruments which, like the xylophone and vibraphone, require to be played with
sticks ... appertain to the former category, while those which, like the piano
and organ, are played with fingers ... appertain to the latter one, and never
more so than when played with the sustain pedal, which creates a legato sound
the essence of which should be rather more attractive - and watery - than
reactive. Indeed, it seems to me that
the piano is less omega orientated than balanced between alpha-stemming
reactive and omega-oriented attractive options, given the damper-pedal
alternative which, as anyone familiar with piano music will know, creates a
staccato sound that, on account of its brittle nature, is rather more reactive
than attractive - in fact, almost percussive when used in conjunction with
rhythmic playing.
132. However that may be, we can and, I believe,
should distinguish between keyboard instruments on the above basis, while
reserving for each category, whether reactive or attractive, a correlation with
water and materialism, the very correlation which would indicate an intellectual
(as opposed to a wilful) standing, in accordance with the purgatorial, and
hence cranial, nature of this particular instrument family, a family especially
congenial to intellectuals.
133. Likewise, the division of percussion
instruments into alpha-stemming reactive and omega-oriented attractive
categories can be achieved less on the basis of a sticks/brush dichotomy -
though that obviously has some relevance - than with regard to distinctions
between one type of percussion instrument and another, especially in relation
to what could be termed traditional drum-like instruments, or drums, and the
more recent block-like electronic instruments.
Now it is my belief that while the former are alpha stemming and reactive,
the latter will be omega orientated and attractive, as though indicative of a
centrifugal/centripetal distinction.
However, both categories of percussion instrument warrant a correlation
with fire and naturalism, the very correlation which will indicate a soulful
(as opposed to an intellectual) standing, in accordance with the diabolic, and hence particle-mind, nature of
percussion.
134. But if the percussion family is usually
congenial to 'soul devils', then the wind family above will have especial
appeal to 'spirit gods', and it is my belief that the division of this family
into brass and woodwind categories is largely symptomatic of the kind of
alpha/omega dichotomy we have been discussing, with, for instance, saxophones
especially significant of the reactive category and, by contrast, clarinets no
less significant of the attractive one, since the former have a centrifugal
design whereas the latter are more centripetal, as befitting an omega
orientation. However, irrespective of
their shape and material construction, all wind instruments should be
correlated with air and idealism, which would indicate a spiritual (as opposed
to a soulful) standing, in accordance with the divine, and hence wavicle-mind,
nature of wind, the ultimate instrument family in the ascension of musical
instruments from earth to air, and one having especial applicability to jazz -
that divinely-biased type of contemporary music or, rather, supermusic,
whether with regard to alpha or omega, the Father or the Holy Spirit or,
indeed, to some Christ-like compromise in between the two absolute extremes,
for which the flute might well be the most appropriate wind instrument.
135. However that may be, it will not have escaped
the reader that virtually all instruments and instrument families can be
synthesized and thereby lifted above their individual standings towards a more
uniformly collective and homogeneous status.
One could argue that such a procedure parallels the drift from
nationalism towards internationalism in politics, and that, whilst it is
preferable to the unsynthesized, there is accordingly
still scope for a further convergence from the Many to the One, as it were, and
thus towards a supra-national parallel which, in music, should take the form of
an ultimate synthesizer - a synthesizer that is no mere adjunct to a given
instrument, but a totally transcendent phenomenon which eclipses the
traditional instrument families in the interests of a unitary perfection the
ultimate aim of which is the most omega-oriented and attractive mode of
divinely-biased supermusic.
136. Where formerly I thought of synthesized
guitars and violins as somehow more omega orientated than their unsynthesized counterparts, I now believe that the addition
of a synthesizer dimension to each instrument makes it rather more middle ground
than would otherwise be the case, since the dimension in question is a common
denominator which, in a manner of speaking, can only bring both types of
instruments closer together on a largely amoral basis - the synthesized guitar
from alpha immoral (electric guitar) to alpha-stemming amoral, the synthesized
violin from omega moral (electric violin) to omega-oriented amoral. In fact, it seems to me that a parallel
exists between the above and television on the one hand and LSD trips on the
other, with television (or video) paralleling the electric guitar and 'trippy' TV (or video) paralleling the synthesized guitar,
but LSD trips paralleling the synthesized violin and transcendental meditation
paralleling the electric violin, so that 'trippy' TV
and LSD trips are no-less amorally contiguous in relation to straight
television and transcendental meditation respectively, than the aforementioned
synthesized guitars and violins in relation to their purely electric
counterparts, straight television (or video) being no less immoral in relation
to 'trippy' TV ... than electric guitars in relation
to synthesized ones, and, conversely, transcendental meditation being no less
moral in relation to LSD trips than electric violins in relation to synthesized
ones - theories which lead me to the conclusion that whereas the most
appropriate instrument to listen to when tripping would be the synthesized
violin, the most appropriate instrument to listen to when meditating would be
the electric violin (although it has to be restated that neither guitars nor
violins, whether synthesized or not, are strictly 'head' instruments, but
largely bodily in relation to wind instruments on the one hand, and to
wind-emulating synthesizers on the other hand).
137. Further to the above, one should distinguish
between acoustic guitars and violins as naturalistic alpha and omega 'bodily'
instruments, and electric guitars and violins as artificial alpha and omega
'bodily' instruments. For the acoustic/electric
distinction is nothing less than that between naturalistic tradition and
artificial modernity, and instruments suitable for one type of music are
emphatically not suitable for another!
It would be - and, indeed, is - no less illogical to use acoustic
instruments in, say, pop or rock music than to use electric ones in, say, folk
or classical music.
138. War is to autocracy what sport is to
democracy - modes of competition in the one case lethal and in the other case
non-lethal. For whereas war corresponds
to a proton absolute of death and destruction, sport, its democratic
extrapolation, corresponds to an atomic relativity wherein the competitive
essence of protons is mitigated and to some extent transmuted by the
co-operative essence of electrons. The
more autocratic the society, the more prone it will be to war, and, conversely,
the more democratic the society, the more partial it will be to sport. War is immoral and sport amoral, and in a
truly closed society orientated towards the goal of omega transcendence ...
neither war nor sport would exist.
Eclipse autocracy, in both natural (monarchic) and artificial
(presidential) contexts, and you transcend war.
Eclipse democracy, in both natural (parliamentary) and artificial
(republican) contexts, and you transcend sport.
A society which has been saved from both war and sport is truly
theocratic or, rather, supertheocratic ... to the
extent that it is concerned not with worship (of the alpha), but with
self-realization (in the omega).
139. It could be said that in the twentieth century
the star eclipsed the cross, though the star in question was not the alpha star
of an unequivocally centrifugal character, but what (in relation to my
philosophy) could be called the alpha-in-the-omega star of centripetal
compromise, which differs from the absolutely immoral star to the degree and in
much the same way that new-brain rulers (presidents) differ from old-brain ones
(monarchs). That said, we need be in no
doubt that the contemporary star is not an end-in-itself but the final
manifestation, barring amoral compromises, of an immoral tendency which must
some day be challenged by the omega cross, which will bring the moral to a head
in an unequivocally centripetal way, contrasting with the omega-in-the-alpha
cross of Christian precedent ... to the extent and in much the same way that
new-brain spiritual leaders (transcendentalists) contrast with old-brain
spiritual leaders (priests). Thus not
only will the Y-like emblem of this unequivocally centripetal cross supersede
the contemporary star, it will replace the traditional cross in the name of
ultimate morality and the coming to pass of the omega '
140. The modern bottle, with its centripetal
tapering and ribbed cap, corresponds to the modern star, as a relatively
immoral phenomenon equivalent to alpha-in-the-omega, in contrast to the
(modern) can which, given its largely phallic connotations, effectively
corresponds to the supercross as an absolutely moral
phenomenon equivalent to the omega of centripetal-tending idealism. Over against the alpha-stemming immorality of
drinking straight from the bottle or the omega-oriented morality of drinking
straight from the can, one can posit as alpha-stemming amorality the drinking
of liquid refreshment from a bottle via a glass, but as omega-oriented
amorality the drinking of liquid refreshment from a can via a glass, so that we
have here, as in other contexts, two types of amorality in between the
contemporary immoral and moral extremes.
Now if, as I firmly believe, immorality is naturalistic and morality
idealistic, then the alpha-stemming amorality will be realistic and the
omega-oriented amorality materialistic, given the fact that realism succeeds
naturalism in devolutionary terms, while materialism precedes idealism in
evolutionary terms, as in the following diagram, which, true to the T-like
structure used hitherto, should adequately illustrate this point:-
BOTTLE/GLASS-CAN/CAN
(naturalism)(materialism)(idealism)
|
|
|
|
|
|
BOTTLE-GLASS
(realism)
and on the basis of a parallel
with, say, Father - Son - Holy Ghost above and the Blessed Virgin below, or,
alternatively, Hell - Purgatory - Heaven above and the World below.
141. However that may be, the fact of artificial
alpha immorality - omega morality/alpha amorality - omega amorality confirms
and transcends the tradition of a naturalistic parallel to the above, with, for
example, decanters and kegs in the alpha and omega positions, but large or more
relative glasses (with handle) in the amoral positions in between. Now it is my view that whereas drinking from
a decanter, or large corked bottle, corresponds to alpha immorality, the use of
a keg will correspond to omega-in-the-alpha, and thus to a relatively moral
tendency. Liquid poured into a glass
from either extreme will, of course, confirm an amoral standing relative to
naturalistic tradition as opposed to artificial modernity. Thus whereas the amorality associated with
cans has a pop connotation, the amorality associated with kegs can only have a
folk connotation, as germane to the traditional pub. Similar, albeit alpha-stemming, distinctions
will also apply to the naturalistic and artificial types of amorality in
relation to their associations with bottles or decanters.
142. They speak of 'the sin of Onan',
but masturbation is only 'sinful', or immoral, when conducted on the
centrifugal basis of ejaculation into 'thin air', with or without - though
these days usually with - the aid of a sex magazine. Such masturbation is fascistic and contrasts
absolutely with what may be termed moral masturbation (more specifically,
stimulation), or recourse to a vaginal sex gadget such that establishes a
centripetal context suitable for use with a sex video, a no-less centripetal
medium of photographic reproduction, and one that, given an ideologically
correct subject-matter, will permit of a communistic alternative to the
blatantly centrifugal, and hence immoral, mode of masturbation. Therefore since masturbation conducted in
conjunction with photographic stimuli is idealistic in relation to other and
lower types of sexuality, including heterosexual realism and homosexual
materialism, we have alpha and omega absolutes in the above-mentioned
antithesis, absolutes which flank the relativities of bodily sex on both
immorally fascistic and morally communistic terms, and if the world is destined
to be eclipsed, and everything alpha stemming be consigned to the rubbish heap
of history, then only moral sex will prevail ... on both idealistic (video) and
naturalistic (inflatable) terms, though especially with regard to the former in
the divine contexts of a supertheocratic resolve.
143. One should distinguish between flounced
dresses (which are effectively centrifugal) and tapered dresses (which are
effectively centripetal) as alpha and alpha-in-the-omega, which is to say, as
paralleling or appertaining to two types of autocracy - the monarchic autocracy
of royalist tradition and the presidential autocracy of hard-line republican
modernity, while reserving for both flounced and tapered skirts an
alpha-stemming amoral status relative to the alpha and alpha-in-the-omega
distinctions described above. Thus it
should be apparent, if this theory is valid, that whereas skirts are amoral,
dresses will be immoral, whether absolutely or relatively (depending on the
type of dress in question, i.e. flounced or tapered), and that dresses can no
more be limited to the traditional alpha context than skirts ... to the
contemporary worldly one. Both dresses
and skirts can be either traditional or contemporary, which is to say
absolutely immoral/amoral on the one hand, that of the alpha, and relatively
immoral/amoral on the other hand, that of the alpha-in-the-omega, with
centrifugal and centripetal distinctions, irrespective of their lengths. For we can no more regard a short flounced
dress as strictly contemporary, in the relatively immoral sense I have attached
to that term, than regard a long tapered dress as traditional, in the
absolutely immoral sense of a centrifugal implication appropriate to naturalistic
autocracy. To revert to our
monarchic/presidential analogue, which is applicable to the traditional and
contemporary (or naturalistic and artificial) distinctions in question, the
short flounced dress will parallel an autocratic devolution on the monarchic
side, whereas the long tapered dress will parallel the most undevolved,
and hence dictatorial, of presidential autocracies. It is not length but style which is the clue
to the moral nature of any given dress or skirt, and although naturalistic tradition
will generally favour long dresses and/or skirts and, by contrast, artificial
modernity their shorter counterparts, the crucial moral determinant is whether
we have a centrifugal or a centripetal distinction between them such that
reflects the different immoral and amoral natures of alpha and
alpha-in-the-omega.
144. It is my belief that the existence in Israel
at the time of writing of but one television channel signifies a contemporary
parallel to the historical traditions of Judaic monotheism, and that such
one-channel TV is as morally superior - albeit within the necessarily
circumscribed context of 'external heavens' - to the multichannel
TV, for example, of the Western world ... as Judaic monotheism vis-à-vis the
pagan polytheism of the ancient world, to which the superalpha
idealism of television channels would appear to offer a contemporary
parallel. Thus whereas America, the most
'superpolytheistic' nation on earth, stands at one
extreme, with its multichannel TV, Israel, the most 'supermonotheistic' nation on earth, stands at the other -
an exponent of single-channel TV and, hence, moral exemplar within the
framework of superalpha idealism. However, should superomega
idealism eventually come to pass, if only on the comparatively amoral basis of
a Superchristic 'internal heaven' initially, there
can be little doubt that its insistence on the one drug, viz. LSD, will follow
from a deeply-held conviction regarding the moral sanctity of 'supermonotheistic' idealism.
145. Whereas the open-neck shirt is alpha when of
the short-sleeved variety and alpha-in-the-omega when of the more contemporary
long-sleeved variety, the former shirt worn with a cravat is of a negative
amoral status in the alpha (naturalistic) context, and the latter one worn with
a T-shirt underneath (in the American manner) is of a negative amoral status in
the alpha-in-the-omega (artificial) context, so that we have a parallel,
emblematically speaking, with contiguously encircled stars as opposed to stars
which stand alone in either absolutely (naturalistic) immoral or relatively
(artificial) immoral fashion, and which therefore parallel the purely open-neck
types of shirt. Now, doubtless, whilst
it is morally preferable for collar shirts to be done-up at the neck in a
strictly middle-ground amoral fashion, the collar shirt worn in conjunction
with a T-shirt is no-less morally preferable, from a contemporary standpoint,
to the bare open-collar shirt ... than contiguously encircled stars to plain
ones, and is thus less immoral to the extent that it is relatively amoral, or
of an alpha-stemming amoral standing.
146. Now what applies to shirts in the
contemporary 'presidential' context should apply no less to those of a more
traditional, or 'monarchic', nature, where we will be distinguishing between
the presence or absence of cravats in relation, strictly speaking, to
short-sleeved collar shirts, though also effectively in relation to
long-sleeved shirts the sleeves of which have been rolled up. In contrast to the immoral and negative
amoral contexts cited above, we can posit as positively amoral those
collarless, and hence implicitly centripetal, T-shirts which have buttons, and
the buttons of which will be left underdone by their wearers ... in a sort of
sartorial parallel to what could be termed the military supercross,
the supercross which is not contiguously encircled
but free-standing - Y - in amoral opposition to the star, and from this to the
moral or contiguously encircled supercross is but a
short step, one paralleling that from button T-shirts to their more
centripetal, and hence buttonless, counterparts.
147. In fact, taking both alpha and omega
alternatives into account, it is clear that we have three options either side
of the moral divide, viz. bare open-necked collar shirt, open-necked collar
shirt worn in conjunction with a T-shirt, and collar shirt done-up at the neck
on the one hand, effectively that of the star, but open-necked button T-shirt,
button T-shirt done-up at the neck, and buttonless
T-shirt on the other hand, effectively that of the supercross. Thus in between the immoral and moral
extremes of the open-necked collar shirt and the buttonless
T-shirt come two opposing types of amoral middle-ground, viz. militant and
civil, and while the open-necked collar shirt worn in conjunction with a
T-shirt and the open-necked button T-shirt will be of the militant varieties of
amoral middle-ground, the collar shirt done-up at the neck and the button
T-shirt also done-up at the neck can only be of the civil varieties of amoral
middle-ground, varieties which have their emblematic parallels no less than
each of the extreme moral positions.
148. Generally I speak of supercross
and star rather than of supercross and superstar, and
this is because, to my mind (which is finely attuned to the distinction between
devolutionary and evolutionary extremes ... as pertaining to alpha and omega
respectively), the contemporary star corresponds to alpha-in-the-omega as
opposed to alpha and is thus a more devolved type of star than cosmic stars,
which of course are primal, and hence 'super', in relation to their 'humanized'
lesser brothers, much as traditional absolute monarchs would appear 'super' in
relation to latter-day presidents, with their comparatively mundane and
constitutional status. Thus because I
see the primal star as 'super', it behoves me to regard the contemporary and,
in some sense, relative star in a more down-to-earth light, such that contrasts
with the absolute status of 'superstars'.
Likewise, the cross is morally relative in relation to the projected 'supercross' of my ideological integrity, since it
corresponds to omega-in-the-alpha as opposed to omega, and therefore is not
only more down-to-earth, and hence mundane, but weaker vis-à-vis the star,
since the star to which it forms an antithesis is less the contemporary star
(which, in any case, has overhauled it in a great many countries) than the
traditional, or primal, star, the 'superstar' of pagan precedent, and the Son
is forever enslaved to the Father. Such
enslavement will not apply, however, to the supercross
vis-à-vis the star; for the supercross is effectively
of the Holy Spirit, which is absolute, whereas the contemporary star, with its
tapering relativity, is of an antichristic 'Father'
(Marx) much less pure and certain of himself than the primal Father from which
worldly devolution sprang. This
contemporary star may have the appearance of great power, but its essence is
twisted, and the pure essence that will be brought to bear on it will have all
the potential for certainty of the ultimate absolute behind it, the omega
absolute which alone can overcome and eventually consign to the rubbish heap of
history all alpha-in-the-omega stars and their relatively immoral/amoral
autocratic offspring.
149. No less than we can distinguish between
centrifugal and centripetal attire, whether male or female, on the basis of a
naturalistic/artificial dichotomy, so a distinction can be drawn between those
who have sex in a horizontal position and those, by contrast, who have it
vertically, with corresponding correlations between the way a person dresses
and the most appropriate mode of heterosexual intercourse. In other words, not only will a certain type
of feminine or masculine attire - a dress, say, in the case of females and an
open-neck shirt in the case of males - be correlative, on a moral or
ideological basis, with either an horizontal or a vertical approach to sex
(depending whether a centrifugal or a centripetal bias is preponderant), but
each kind of correlative attire will have a corresponding type of intercourse,
as I hope to demonstrate in the following pages. Take, for example, short-sleeved open-neck
shirts and flounced dresses, the alpha kinds of masculine and feminine attire par excellence. Not only am I prepared to contend that a
female in a flounced dress is more likely to be fancied or found acceptable by
a man in a short-sleeved open-collar shirt than by one in, say, a T-shirt, but
that only such a man is logically entitled to fancy or find her
acceptable, and that, being effectively autocratic, and hence absolutist in a
centrifugal way, he will be entitled and, indeed, morally required to mount the
woman in question from behind in a context of horizontal copulation. For a man who regularly dresses in such a
fashion but either does not like or respond to women who wear flounced dresses
... is sartorially illogical, and if, in addition to this, he does not
regularly mount women or, at any rate, his particular woman from behind in a
horizontal position, he is sexually illogical or, at the very least,
inconsistent. For that is precisely the
way in which a woman who dresses in a flounced dress should be mounted,
and logic compels me to affirm that the man most entitled to have sex in such a
way with such a woman is precisely the one who dresses in a short-sleeved
open-collar shirt. Thus, strictly
speaking, it could be argued that the man who doesn't dress in such a manner
but in some other more civilized fashion ... has absolutely no business
mounting a woman from behind, unless, of course, he happens to be more an
alpha-in-the-omega type than an alpha type of shirt-wearer, in which case his
long-sleeved open-collar shirt should logically dispose him to women in tapered
dresses who both require and deserve to be vertically mounted from behind, in
accordance with the more contemporary, and hence artificial, criteria of
alpha-in-the-omega. That said, I must
progress to the relativity of 'democratic' as opposed to 'autocratic'
heterosexual intercourse, where we are less concerned with the absolutism of
unidirectional copulation (stomach-to-back of male and female partners) than
with the relativity of bidirectional copulation (stomach-to-stomach of male and
female partners), and it is my firm contention that whereas women who dress in
flounced skirts should be mounted on a stomach-to-stomach basis by men who wear
cravats, those, by contrast, who wear tapered skirts deserve to be mounted in
an upright stomach-to-stomach posture by men whose sartorial norm is rather
more T-shirt under long-sleeved open-neck shirt. Conversely, it could be argued from a
positive amoral point-of-view that women who wear trousers (not jeans) should
be on top in a stomach-to-stomach heterosexual relativity, and on top of males
the collars of whose short-sleeved shirts will
normally be done-up at the neck, whereas women who wear cord jeans
deserve to be sexually assertive in an upright stomach-to-stomach posture with
males the collars of whose long-sleeved shirts are normally buttoned-up at the
neck, since such shirts, both in the naturalistic and artificial contexts, are
specifically neutral and effectively sexless.
150. However, from democratic relativity of both
right- and left-wing persuasions to far-left 'democratic' or, more correctly,
'anti-democratic' absolutism ... is but a logical step in both horizontal
(traditional) and vertical (contemporary) contexts, with women in slacks or
otherwise tight-fitting trousers requiring, in the logical unfolding of my
thesis, to be horizontally penetrated from behind in a stomach-to-back
heterosexual relationship in which the male is underneath and the female on
top, the latter of whom will be more sexually assertive within the necessarily
indeterminate (and possibly anal-biased) context of this extreme mode of
heterosexual copulation, a mode for which males who dress in gown-like
collarless shirts would logically seem to be the most appropriate sartorial
candidates. However that may be, the
vertical equivalent of this inevitably pertains not to omega-in-the-alpha, as
with the foregoing extreme, but to the omega of heterosexual relations, and
would suggest the likelihood that the female will be sitting on the male and
effectively being penetrated from behind or, rather, underneath in a stomach-to-back
vertical relationship in which, once again, sexual indeterminacy (with a
possible bias towards anal penetration) is the prevailing norm, a norm
expressly suited to females who wear tight-fitting denims and to males whose
sartorial norm happens to be a T-shirt.
(I limit myself to denims and T-shirts because, quite frankly, they have
a bodily correspondence and are thus suitable for extreme heterosexual
activity, whereas leather pants and muscle shirts, PVC pants and vests, are
ideologically more extreme and therefore implicitly transcend, on their
respective ideological terms, the heterosexual contexts of bodily sex.) Now if my overall theories are correct, then
it must follow that a person's usual mode of dressing will correlate, as I have
endeavoured to show, with a particular mode of sexuality or approach to
heterosexual relations, and that as a person dresses ... so can he/she fuck/be
fucked. It would be as illogical for a
woman who wears a flounced dress to object to being horizontally penetrated
from behind (in predatory fashion) by a male whose sartorial norm is a
short-sleeved open-neck shirt ... as for such a male not to approach sex from an
autocratic, and hence absolutist, point of view. Indeed, it would be no less illogical, and
perhaps even more so, for people whose sartorial norms were markedly different
from the above to approach or demand sex from that autocratic point of view,
one which, judged from the omega, is absolutely immoral in the naturalistic, or
centrifugal, context, and relatively immoral in the artificial, or centripetal,
context, as between monarchic and presidential extremes ... in psychologies
conditioned by the old brain and the new brain respectively. A truly omega-oriented man will no more be
capable of penetrating a woman from behind, in predatory fashion, than of
either fancying a woman in a dress (flounced or tapered) or dressing in an
open-collar shirt. He will have his own
closed-society moral integrity and stick by it, come what may!
151. For most people, life is either hell or
purgatory during the day (depending on whether they are employed by others or
self-employed), and either the world or heaven at night (depending on whether
they are playing with another's body or with their mind).
152. With regard to the T-like design of Truth
(which we shall continue to hold in imagination throughout the following
entries), it seems to me that newspapers can broadly be classified as bodily in
relation to magazines, so that they effectively pertain to the foot of the
design in question rather than to its head, and can thus be regarded as of the
World ... as opposed to the diabolic-purgatorial-divine options above it. Newspapers, then, are the wordy 'darkness'
under the photographic 'light' of magazines. The 'Virgin' under the 'Trinity', and are
divisible into three basic categories, viz. a large quality middle-ground, a
tabloid right wing, and a small quality left wing, much as we earlier
distinguished between cars on the basis of a four-seater
middle ground, an open-topped two-seater right wing, and an enclosed two-seater
left wing. For it seems to me that a
correlation can be inferred to exist between large quality newspapers and four-seater cars, tabloids and open-topped two-seaters, and
small quality newspapers and enclosed two-seaters, with similar political or
moral implications in each case, that is to say, with regard to the broadly
amoral, worldly nature of cars and newspapers, and their subdivisions into
relatively immoral and moral extremes. However,
from the relative immorality (within the broadly amoral framework) of
open-topped two-seaters and tabloids to the absolute immorality of scooters and
photographic magazines is no less a step backwards and upwards into Fascism ...
than the absolute morality of motorbikes and textural magazines is a step
forwards and upwards into Communism from the relative morality (within the
broadly amoral framework) of enclosed two-seaters and small quality newspapers,
since newspapers are flanked by magazines of one kind or another no less than
cars by scooters and motorbikes, i.e. two-wheeled vehicles of one kind or
another, both of which extremes (and the magazine ones as well) are of the
'head' rather than of the 'body'. In
fact, being of the 'head' as opposed to the 'body', it could be said of
magazines no less than of scooters and motorbikes that they are 'masculine'
rather than 'feminine' phenomena, albeit on diametrically antithetical terms,
as between autocratic and theocratic extremes.
153. However that may be, we can no more omit the
'democratic' middle-ground in between the 'head' extremes than we can omit
Christ from the Blessed Trinity, and in relation to magazines the type of
magazine which most seems to accord with such an existence will be the one finely
balanced between photographic and textural extremes in such a way as to suggest
an analogue with a moped, the type of 'head' mode of two-wheeled road
transportation which holds a parallel position, philosophically speaking, in
between the centrifugal and centripetal extremes of scooters and motorbikes
respectively, and which may therefore be regarded as pertaining to the upper
pole of the vertical bar of our T-like design in a sort of Christic
or purgatorial antithesis to its lower pole which, taking the form of cars (and
especially four-seaters in the strictly neutron
middle-ground), has a worldly, and hence bodily, status commensurate with the
Blessed Virgin. Indeed, no less than
Christ arose from the Virgin, as Son from Mother, so certain magazines of the
type we are discussing 'arise' from and gain popularity in conjunction with
newspapers, particularly those of the large quality middle-ground, and it will
be these above all others which most accord, it seems to me, with the kind of
'head' amorality (in between proton and electron extremes, as opposed to within
a neutron context which may lean in either a proton or an electron direction,
as it were, depending on whether right- or left-wing bodily options are at
issue) under consideration in this entry.
154. Now that I have written the above, I find
that whilst I am relatively happy with the notion of certain types of magazine
'arising from' and being published in conjunction with large quality
newspapers, not to mention Christ from the 'Mother of God', I find that I am
less happy with the notion, say, of mopeds 'arising from' cars, which is the
implication of our current analogue.
Quite frankly, mopeds are rarely sold in conjunction with cars, and if
they could be said to have arisen from anywhere ... it would surely have to be
from bicycles, which would therefore be the mode of road transportation that
ties-in not only with mopeds above but, no less importantly, with scooters and
motorbikes as well, given that they are all two-wheeled vehicles. In which case, we would have to substitute
bicycles for cars and accord them a more exact parallel with newspapers,
dividing bicycles, like cars, into three broad categories, viz. tourers, racers, and tracksters,
with touring bikes in the strictly cycling middle-ground position, racing bikes
in the right-wing position (analogous to tabloids), and track bikes in the
left-wing position (analogous to small quality newspapers), and this on account
of the fact that whereas racing bikes suggest a centrifugal bias ... relative
to their large wheels and low curved handlebars, track bikes, by contrast,
suggest a centripetal one ... relative to their more compact wheels and high,
gently curving handlebars - the former emphasizing a horizontally-biased riding
posture and the latter a vertically-biased one, as germane to centrifugal and
centripetal alternatives. Well, if our
new theory is more credible than the one concerning cars in this context, then
newspapers and bicycles would form a parallel analogue no less than scooters-mopeds-motorbikes
and magazines of one type of another, an analogue applicable to our T-like
design and having the political and moral implications already discussed. Now in this regard, we could no more equate
newspapers with cars than, say, books with bicycles, assuming that a similar
parallel may be inferred to exist between books and cars as we now argue exists
between newspapers and bicycles. But
what kind of books? And should the
division between paperbacks and hardbacks be regarded as paralleling the
division between newspapers and magazines, or would that be an
oversimplification? Are there, in fact,
'bodily' paperbacks no less than 'head' hardbacks, and does the size of a book
determine its status as either 'bodily' or of the 'head', quite apart from the
presence or absence of photographs and the ratio of words to pictures, or vice
versa? Doubtless some of these questions
could be answered in the affirmative, and I, for one, have no trouble in equating
word books with the 'body' and picture books with the 'head', although the
ratio of words to pictures, or vice versa, will vary according to whether we
are describing the 'fascist' Far Right or the 'communist' Far Left, not to
mention some in-between compromise between words and pictures which may well
signify a sort of 'anarchist' middle-ground head position over the bodily
'liberalism' of the textual middle-ground, a middle ground that, like
newspapers, is no less divisible into relative left- and right-wing positions
(as described elsewhere) either side of itself, so that an analogue with
two-seater cars of one kind or another can be inferred which, however
approximate, will do relative justice to the statically amoral nature of the
context in question. Certainly hardbacks
can have just as many or as few pictures as paperbacks, so that we can no more
limit pictures, say, to paperbacks than photos to magazines, bearing in mind
the photographic bias of the tabloid press.
In general, however, it will be found that the more photographic and the
less textual, the more effectively right wing the publication, and if pictorial
hardbacks are extreme right wing, and hence fascistic, then pictorial
paperbacks (analogous to tabloids) will be relatively right wing, and hence
Conservative or Low Tory. For it seems
to me that large hardbacks and magazines are just as parallel in their
respective contexts ... as paperbacks and newspapers in theirs, with the
implication that whereas the former are by and large of the 'head', the latter
are 'bodily', and that an analogue between large hardbacks of one kind or
another and vans would no more be out-of-place, in this context, than the one
between magazines and scooters-mopeds-motorbikes in the other, whilst a
parallel analogue between paperbacks and cars of one kind or another would no
more be out-of-place here than that between newspapers and bicycles, as already
discussed.
155. But if hardbacks and vans are no less
parallel than paperbacks and cars, we have only to decide upon the respective
types of hardbacks and vans, or paperbacks and cars, to have a credible
argument to place alongside the one concerning the respective kinds of
newspapers/magazines in their relation to two-wheeled modes of road
transportation. Now, in this regard, it
seems to me that open-topped vans will be extreme Right in contrast to enclosed
vans, whereas vans or, rather, Land Rovers will be the 'head' middle-ground in
between the van extremes, and therefore signify a sort of dynamic amoral
phenomenon that could be said to have 'arisen from' four-seater
cars no less than, say, mopeds from touring bikes or the Sunday magazine from
its quality newspaper. At any rate, I
have no doubt that Land Rovers are to cars in general what mopeds are to
bicycles, and that the type of hardback which parallels this will be finely
balanced between the fascistic and communistic extremes of pictorial and
textual alternatives, much as the paperback directly beneath it in the worldly
middle-ground of a 'Catholic' softness will be finely balanced between the same
extremes within the more relative context of a 'bodily' amorality, one
paralleling that of newspapers vis-à-vis the magazine 'head'.
156. Having distinguished between
newspapers/magazines and paperbacks/hardbacks on the above T-like basis, it
behoves us to ask the question: What are the relative metaphysical, or
elemental, standings of the two contexts, and do they pertain to the old brain
or to the new brain or, indeed, to a combination of both? Taking the second part of this question
first, it could be argued that books, being historically older than
newspapers/magazines, pertain to the old brain and are thus effectively
naturalistic or traditional vis-à-vis the artificial or contemporary status of
newspapers/magazines. But this would be
a rather facile argument, in view of the fact that neither the one nor the
other context is ultimate, since both contexts have been superseded by
radio/television and computers which, so I shall argue, are germane to the new
brain rather than to the old one.
Therefore it seems to me that both contexts are essentially pertinent to
the old brain and thus naturalistic or traditional, as opposed to artificial or
contemporary. The only difference
between them is that whereas newspapers/magazines, being journalistic, are collective
and intensive (informative), paperbacks/hardbacks, being literary, are
individualistic and extensive (narrative), with the implication of a particle/wavicle dichotomy between the two contexts. Hence the paperback/hardback context is
morally superior to the newspaper/magazine one, and on the basis of a
world/heaven or earth/air as opposed to a purgatory/hell or water/fire
polarity, since the paperback/hardback T-like distinctions pertain to realistic
and idealistic wavicles, while the newspaper/magazine
T-like distinctions pertain to materialistic and naturalistic particles, as
befitting the respective natures, for example, of literature and
journalism. To descend from the abstract
metaphysical realm to the concrete physical realm, it could be said that if one
finds the idea of a woman reading a book, particularly a paperback, easier to
accommodate than that of one reading a newspaper, it is probably because the
former is effectively more germane to the feminine than the latter, even if, in
its own context, the newspaper is also worldly and therefore germane to the
feminine, albeit in a particle and, hence, fallen sort of way, such that would
appeal more to Liberals than to Catholics.
157. However that may be, I have no doubt that
while the paperback/hardback context is inherently superior to the
newspaper/magazine one, both alike are of the old brain and therefore
naturalistic in relation to the more contemporary contexts of radio/television
and computers, which are their new-brain counterparts, and counterparts which,
likewise, can be divided, from one another, on a T-like basis - in other words,
with a sort of worldly and, hence, 'bodily' middle-ground (analogous to the
Blessed Virgin) and a diabolic-purgatorial-divine trinity (analogous to the Blessed
Trinity) of competing 'head' alternatives above it. Taking the radio/television context first, I
should like to argue that radio pertains to the 'bodily' middle-ground in a
sort of new-brain parallel to paperbacks, whereas the 'head' trinity above will
be represented by video-television-teletext (in that
order), given the more apparent (action-packed) nature of video in relation to
the essential (textual) nature of teletext;
television itself being a sort of pictorial/textual and/or verbal compromise in
between the two visual extremes. Of
course, the 'bodily' middle-ground down below is also, as with paperbacks,
relatively divisible into three alternatives, albeit more in terms of an
audiovisual appendage (right-wing apparent) and an audio-tape appendage
(left-wing essential) to radio in a sort of midi or cassette-recorder context
than in regard to the actual radio itself, even given intrinsic distinctions
between, say, sports commentary and news bulletins. For while such programme distinctions are not
without significance in this respect, the crucial distinction is not the
content but the way in which it is conveyed, i.e. through pictures, words
alone, or a combination of both, and this applies no less to the 'head' media
above than to the 'bodily' medium in question.
Even satellite television is less an omega equivalent (of the Holy
Ghost) than a higher type of 'head'-level middle-ground, analogous, one could
argue, to a sort of resurrectional purgatory above
conventional television.
158. However, in turning from the radio/television
context to the computer context, we shall find it convenient to draw similar
distinctions between a 'head' trinity and a 'bodily' middle-ground underneath,
and if I am not seriously mistaken then the trinity, to reverse the order this
time, will be represented by games computers at the pictorial alpha, word
processors at the textual omega, and graphics/textual computers in the
purgatorial, or Christic, middle-ground, whereas in
the 'bodily' middle-ground underneath we shall find microfilm machines, which,
in their ability to store and present data, whether graphic or textual,
resemble computers without actually having their memory facilities ... as
germane to the 'brain'. Thus it is my
contention that microfilm machines are to computers what, on this same
new-brain level, radios are to televisions, and what, on the old-brain level
paralleling it, newspapers are to magazines - namely, the feminine
middle-ground under a trinity of masculine 'divinities' stretching (relative to
its own specific context) from alpha to omega via a purgatorial compromise
coming in between. Now just as we argued
that paperbacks/hardbacks were metaphysically superior to newspapers/magazines,
so it can be argued that the radio/television context is metaphysically
superior to the microfilm/computer one, since the former is more susceptible to
a narrative continuum, as germane to film, whereas the latter is usually
designed to accommodate a number of unrelated documents or programmes which, in
their respective brevities, are fundamentally more 'journalistic' than
'literary', and thus, like newspapers/magazines, more suited to business than
to the arts. It is not for nothing that
computers are generally regarded as 'business machines', whereas, despite its
capacity for serious content, we tend to regard television primarily as a
source of entertainment.
159. Now that I have sorted out the relative
metaphysical and physical standings of all four contexts under discussion,
beginning with paperbacks/hardbacks and newspapers/magazines, and proceeding to
radio/television and microfilm/computers, I am no longer any more free to draw
analogies between, say, newspapers and bicycles than between paperbacks and
cars, for the simple reason that analogies involving naturalistic and
artificial phenomena are no more strictly correlative than would be those
between, say, television and carts or computers and horses. Clearly, if newspapers/magazines and
paperbacks/hardbacks are respectively old-brain naturalistic phenomena in
relation to microfilm/computers and radio/television, whereas
bicycles/motorbikes and cars/vans are respectively new-brain artificial
phenomena in relation to ponies/horses and carriages/carts, then we can no more
correlate newspapers with bicycles than, say, computers with horses. Old-brain equivalents should be correlated
with old-brain equivalents and new-brain equivalents with new-brain
equivalents; else we shall find ourselves at cross-purposes in a world torn
between naturalistic and artificial criteria.
Obviously, if cars/vans are artificial in relation to carriages/carts,
then cars/vans will pertain to the new brain no less than carriages/carts to
the old one, and we shall have to correlate the former with radio/television
and the latter with paperbacks/hardbacks.
Likewise, if bicycles/motorbikes (or, more fully,
bicycles/scooters-mopeds-motorbikes) are artificial in relation to, say,
ponies/horses (or, more fully, ponies/donkeys-mules-horses), then
bicycles/motorbikes will pertain to the new brain no less than ponies/horses to
the old one, and we shall have to correlate the former with microfilm/computers
and the latter with newspapers/magazines.
Too bad if, in doing so, one finds that the correlations arrived at are
not as flattering to one's sense of personal integrity or impersonal history as
one would have liked! For instance, that
paperbacks/hardbacks are acceptable to one but not carriages/carts, or that
newspapers/magazines have a part in one's life but horsy quadrupeds don't. It is only with the help of logically
credible correlations of this nature that the true status or worth of
paperbacks/hardbacks and newspapers/magazines can be gauged, since they are
effectively on the level of carriages/carts and ponies/horses respectively, and
anyone who prefers four-wheeled mechanical vehicles to their horse-drawn
counterparts, or two-wheeled mechanical vehicles to horsy quadrupeds, should
logically prefer televisions to hardbacks and computers to magazines ... if he
is not to confound the artificial with the naturalistic and thereby remain at
cross-purposes with himself in an open-society chaos of old- and new-brain
alternatives.
160. Logic does not come easy, as my work should
amply demonstrate, but it is possible to be logically consistent and to live
one's life accordingly, and that, after all, is the test of true greatness, or
perhaps I should say philosophical togetherness. If my work helps people to become more
logically consistent in both their thinking and their living, then it
won't have been entirely in vain!
Whether they are naturalists and newspaper/magazine readers or realists
and paperback/hardback readers, materialists and microfilm/computer users or
idealists and radio/television addicts, or indeed whether, in addition to all
of this, they are fiery quadruped riders or earthy carriage/cart drivers,
watery riders of two-wheeled mechanical vehicles or airy drivers of
four-wheeled mechanical vehicles, they should hopefully become more adept in
the art of drawing credible correlations between one subject and another, and
acquire a deeper understanding of themselves in consequence!
