1. To
distinguish not only between video tapes as democratically right wing and audio
tapes as democratically left wing, but also between singles as autocratically
right wing and compact discs as theocratically left
wing, with L(ong)P(layer)s democratically centrist,
which is to say, corresponding to a liberal middle ground in between
conservative (video) and radical (audio) alternatives. Hence while singles are extreme right-wing
and compact discs extreme left-wing, albums are centrist, reflecting an inner
darkness (phenomenal selfishness) on external (stylus) terms. Singles correspond to television (indeed, are
regularly advertised on TV pop shows), whereas compact discs correspond to
computers, since germane to an inner, as opposed to an outer, light. Albums, in their centrist liberalism,
correspond to record-players and, by implication, midis, whereas video tapes
naturally correspond to video-recorders and audio tapes to audio-recorders, the
former more often associated with television and the latter with radio.
2. From
computer games and trips to meditation, a progression of the inner light from
machines to pure spirit via pharmaceuticals ... as it passes from the external
realm of computers to the internal realm of meditation via a contemplative
middle-ground corresponding, in some small sense, to the Son ... of the
'trinity' of (Holy-Ghost) divine options.
3. Traditionally,
the only thing that really distinguishes democratic socialism from totalitarian
socialism is its willingness to compromise with bourgeois parties within the
broad framework of a bourgeois/proletarian civilization, capitalist on the one
hand and socialist on the other. Yet,
gradually, bourgeois/proletarian civilization is being replaced by a sort of
proletarian absolutism, in which the formerly bourgeois parties ... of the
Liberals and the Conservatives ... have transformed themselves into
quasi-proletarian parties (still operating, however, under capitalism) which
have effectively superseded Labour (at any rate, in its traditional guise) in
much the same way that centrists and radicals in Russia have superseded the
Soviet Communist Party. Now it is Labour
which, less hard-line state socialist than formerly, is a largely social
democratic party to the right, in the topsy-turvy world of British politics, of
both the Liberal Democrats (formerly Liberals) and the so-called Conservatives
(effectively radicals). Now the other
two parties, and the Conservatives in particular, are all for expanding the domain
of private responsibility in economic matters; though the Liberal Democrats
favour an even-handed approach to government, suggestive of a cross between
state socialism and private capitalism.
However, it was the so-called Conservatives who, with wider share
ownership, placed the most burden, economically speaking, upon the British
electorate, and who, paradoxically, tended to remain in the vanguard of
late-twentieth-century British politics.
Not for me to encourage further burdening of the People in this or
indeed any other way! But I do know that
unless the People are burdened with private responsibility in
these matters, they can never be saved from them in
the name of religious sovereignty thereafter, saved from 'sins of the world' in
the interests of spiritual self-realization in the '
4. Sense
in which musical instruments are divisible not only with regard to elemental
spectra, i.e. earth, water, fire, and air, but into immoral, amoral, and moral
distinctions within any given elemental spectrum, be it of the body, the
intellect, the soul, or the spirit. Hence where the bottom spectrum of what we may call earth/body
instruments is concerned, immoral/amoral/moral distinctions between banjos,
guitars, and violins, with reactive implications on the Left, attractive
implications on the Right, and both reactive (strumming) and attractive
(finger-picking) implications in the Centre. Likewise, where the
spectrum of water/intellect instruments is concerned, immoral/amoral/moral
distinctions between vibes, pianos, and organs, with reactive implications on
the Left, attractive implications on the Right, and both reactive (staccato)
and attractive (legato) implications in the Centre. Similarly, where the spectrum of fire/soul
instruments is concerned, immoral/amoral/moral distinctions between gongs,
drums, and hand percussion, with reactive implications on the Left, attractive
implications on the Right, and reactive/attractive implications, as between
symbols and drums, sticks and brushes, in the Centre. Finally, where the top spectrum of air/spirit
instruments is concerned, immoral/amoral/moral distinctions between flutes,
trumpets, and saxophones, with reactive implications on the Left, attractive
implications on the Right, and reactive/attractive implications in the Centre
... as befitting a compromise between centrifugal and centripetal extremes, the
mouthpiece of the trumpet (as of the trombone and French horn) being somehow
amoral in relation to the mouthpiece of the flute on the one hand and of the
saxophone on the other. The technique of
blowing into a trumpet is less reactive (and centrifugal) than with a flute,
but less attractive (and centripetal) than with a saxophone. Hence, to make a table of these divisions, we
shall find:-
IMMORAL AMORAL MORAL
Wind: flutes trumpets saxophones
Percussion: gongs drums hand drums
Keyboards: vibes pianos organs
Strings: banjos guitars violins
with other instruments roughly categorizable as falling into one or other of the three
ethical categories on whichever elemental spectrum - like, for example,
harmonicas in relation to flutes, trombones in relation to trumpets, and
clarinets in relation to saxophones. The
playing approach to the harmonica is somewhat reactive and centrifugal, in
contrast to the playing approach to the clarinet which, like the saxophone, is
an instrument around which the player wraps his lips in an attractive
centripetal technique of wind production.
By and large, the immoral instruments correspond to proton autocracy,
the amoral instruments to neutron democracy, and the moral instruments to
electron theocracy. The proton alpha is
naturalistic, the electron omega supernaturalistic,
and the neutron middle ground materialistic on the Left and supermaterialistic
(or electronic) on the Right, as when we distinguish, for instance, between
acoustic pianos (both grand and upright) on the Left/Centre and electric pianos
on the Right, the latter a bound-electron equivalence in relation to the
neutron equivalence of acoustic pianos, both negative (grand) and positive
(upright), which correspond to conservative and liberal positions vis-à-vis a
radical alternative. Hence in regard,
for example, to modern baby grands and upright
pianos, the electric piano corresponds to a right-wing equivalence bound, in
democratic relativity, to both left-wing (grand) and centrist (upright)
acoustic pianos of a more state-oriented naturalistic essence. Freedom from such a democratic binding for
the electric piano can only entail synthesizer absolutism in free-electron
theocracy.
5. In
regard to autocracy, which absolutely upholds the State, democracy is comparatively
anarchic. In fact, anarchism is the
essence of democracy, a middle ground between State and Church, Antichrist and
Christ, in which the People wrest power (politically, economically, and
judicially) from the State and effectively rule themselves until such time as,
overburdened by 'sins of the world', they desire salvation from their power in
terms of a religious sovereignty such that can only be offered them by the
Second Coming, or messianic equivalence thereof, when he considers the moment
ripe. Hence democratic anarchy is a
precondition of the 'Kingdom of Heaven' and thus of a full-blown theocracy in
which the People are free to realize their spiritual selves in the most
complete religion of which it is possible to conceive. Autocracy is the Father, democracy the Son,
and theocracy the Holy Ghost of this distinction between all-powerful State,
democratic anarchy, and ultimate Church, the 'church' of a truly saved people.
6. There
is a sense in which the 'Three in One' is also the 'One in Three' - say, a
given song available not only on LP but on video and audio tapes as well, and
that both the Father and the Holy Ghost are also divisible into a 'Three in
One', as when we distinguish between, say, computer games as the 'father' of
the Holy Ghost, LSD trips as the 'son' of the Holy Ghost, and meditation as the
'spirit' of the Holy Ghost, or the Holy Ghost per se.
Hence even the Holy Ghost has a sort of alpha, middle ground, and omega
within itself. As, of course, does the
Father, with, say, black-and-white cinema corresponding to the 'father' of the
Father (Jehovah), colour cinema corresponding to the 'son' of the Father, and
television films to the 'spirit' of the Father, this latter a sort of omega
within the overall alpha context of films, in contrast to computer games as a
sort of alpha within the overall omega context of trips. Similarly, within the 'Christic'
middle ground, a distinction has arisen between video and audio tapes either
side of LPs, the former respectively corresponding to the 'father' and 'spirit'
of the Son, and the latter alone to the Son per se, as germane to a
strictly Christic middle-ground. Even the radio, a Mother equivalence, is
divisible into a 'Three in One', as between records, radio, and audio tapes,
records corresponding, in this context, to the 'son' of the Mother, audio tapes
to the 'spirit' of the Mother, and radio itself to the Mother per se, on
account of its strictly middle-ground standing in between records and tapes,
the 'son' and 'spirit', the Mother not having a 'father' or, what amounts to
the same, a 'husband'.
7. To
distinguish between reactive and attractive one-on-one games, as regarding, for
instance, badminton and darts on the top, or air, spectrum; boxing and
wrestling on the next, or fire, spectrum; table tennis and snooker on the
second-from-bottom, or water, spectrum; and tennis and bowls on the bottom, or
earth, spectrum. Badminton is played
with rackets and involves the opposing players hitting a shuttlecock (a small
cork ball fitted with stabilizing feathers) backwards and forwards across a
net, and is therefore a reactive one-on-one sport. Darts, by contrast, is attractive on account
of the fact that the opposing players simply throw their darts at a dartboard
in a relatively graceful manner. Hence
whereas badminton is negative and firmly competitive, darts is positive and
comparatively co-operative, a sort of morally good air game as opposed, like
badminton, to a morally bad air game, and therefore the ultimate one-on-one air
game and, by implication, attractive type of game, since of the divine (as
opposed to diabolic, purgatorial, or worldly) spectrum. If the reactive game has a particle bias,
then the attractive game has a wavicle one, is biased
towards the electron, as opposed to the proton, and consequently of a
comparatively theocratic as opposed to autocratic status. Yet games of this nature, as indeed sport in
general, are less autocratic or theocratic than democratic, with left- and right-wing
implications ... as well, no doubt, as having a centrist equivalence in between
the reactive and attractive alternatives.
Sport is neither war (autocratic) nor peace (theocratic) but a sort of
playful war (reactive games) or warlike peace (attractive games), as germane,
so I contend, to democratic relativity.
Hence even boxers are behaving relatively democratically when they
attempt to knock each other senseless during the course of a boxing context,
the nearest they come to an autocratic bias probably being during punchbag practice in the course of routine training.
8. When
we distinguish between the Left and the Right we are, in effect, distinguishing
between public and private, collective and individual, autocratic and
theocratic, centrifugal and centripetal, society and the individuals of which
it is composed, State and Church, Devil and God, etc, etc. In fact, the more extreme the 'Left' and
'Right' dichotomy happens to be, the more unequivocally do autocratic and
theocratic, State and Church, Socialist and Fascist antitheses leap to mind, so
that in the one case, that of the Extreme Left, we perceive the Devil, and in
the other case, that of the Extreme Right, we perceive God, with all the
correlative particle and wavicle, collective and
individual, public and private, 'Red' and 'White' distinctions which accord
with such an extreme dichotomy. Hence
the state-socialist Extreme Left and the church-fascist Extreme Right are as
far apart as it is humanly possible to be within the confines of a given age or
civilization. Socialist collectivism and
Fascist individualism have so little in common ... that they are incapable of
mutual reconciliation, just as the Devil (whether he takes the form of Lenin or
Stalin or Mao) and God (whether he takes the form of Hitler or Franco or Mussolini)
are incapable of being reconciled within the framework of a single
society. The closed-fist raised arm
salute of the particle-biased proton ('red') devil and the open-handed raised
arm salute of the wavicle-biased electron ('white')
god stand at opposite poles of the human spectrum, the former barbaric and the
latter civilized, the one burning in a soulful hell and the other shining in a
spiritual heaven, an outer burning (of the superstar) and an inner shining (of
the supercross).
Only where the Diabolic and the Divine are diluted and transmuted within
the broadly purgatorial framework of democracy ... can we speak of a relatively
peaceful co-existence of 'devil' and 'god', though such a co-existence is less
of the Devil and God per
se than of left- and right-wing democratic alternatives which are neither
strictly of the State nor of the Church but pertain to a kind of anarchistic
purgatory unique unto itself, an intellectual norm standing in-between soulful
and spiritual extremes which, like all such norms, holds to a broadly neutron
course in defiance of the proton hell and the electron heaven. Hence a democratic society is necessarily
materialistic and, in some sense, lunar rather than solar or stellar. It is a sort of Christic
society which excludes both the autocratic Father and the theocratic Holy
Spirit, a Christic liberalism which has its own
'father' (Labour) and its own 'holy ghost' (the so-called Conservatives), while
still adhering to and maintaining a strictly Christic
middle-ground (the Liberals). Such a
society, combining public and private, collective and individual, whether in
the same party (Liberal) or in relation to left- and right-wing alternatives
(Labour/Conservatives) may veer from 'the father' to 'the holy ghost', as from
Left to Right, but it cannot transcend itself in and through the Extreme Right;
for democracy is self-perpetuating and will continue 'world without end' unless
and until the Second Coming is ready to establish his 'Kingdom of Heaven' on
earth and, approaching democracy from a supra-democratic (theocratic)
standpoint, avails himself of the democratic process to offer the electorate
(assuming they are adjudged entitled to such an offer) the greatest thing that
can be offered - namely, religious sovereignty and the right, thereby, to
spiritual self-realization through the institutionalized framework of the
Centre. For religious sovereignty is not
just the ultimate sovereignty, the omega sovereignty of a theocratic people; it
is commensurate with the 'Kingdom of Heaven' and salvation, in consequence,
from 'worldly sins', i.e. the political, judicial, and economic sovereignties
of the democratic middle ground as it bears both upon itself, as political
anarchy, and on the bureaucracy of social service and economic responsibility
beneath ... as germane to the world per se. A people who wish to be saved from political
anarchy and economic burdens can do no better than to democratically opt for
religious sovereignty, once the opportunity presents itself. For democracy may help the State to 'wither',
but it does not, by itself, assist the Church to 'blossom'. Only the Second Coming can do that, and, if
his will is done, then the Church will truly 'blossom' into the Centre, the
context of religious sovereignty in the masses, whereby he will take 'sins of
the world' upon himself and thus politically, economically, and judicially
serve the religiously-sovereign 'Saved' through the power that they, and they
alone, have entrusted to him for this very purpose. Only when the '
9. Sense in which cars are of earth, i.e. the
bottom, or bodily, spectrum; land rovers of water, i.e. the second-from-bottom,
or intellectual, spectrum; bicycles of fire, i.e. the third-from-bottom, or
soulful, spectrum; and motorbikes of air, i.e. the top, or spiritual, spectrum. Hence an elemental ascent from cars to motorbikes via land rovers
and bicycles, as from realism to idealism via materialism and naturalism. Probably mopeds, with their pedal start, are
of the naturalistic, or fire, spectrum, given the metaphysical correlation
between pedalling and heat, pedalling being a sort of fiery intensity of
physical effort, and I venture to contend that mopeds stand to bicycles as
bound-electrons to a neutron and/or proton naturalism, their partly autonomous
mechanical construction setting them apart from bicycles ... much the way that,
on the next spectrum down, i.e. that of watery materialism, electric pianos are
set apart from acoustic ones, both grand and upright, in the 'democratic'
relativity of pianos in general.
Doubtless electric drums are no less distinct from acoustic drums, on
the same (fiery) spectrum, as mopeds from bicycles, and I would argue that
whereas mopeds that are bound-electron equivalents will have fixed pedals, or
pedals which cannot be retracted once the engine is fully underway, a
free-electron moped, the equivalent of a drum machine, will have folding
pedals, thereby testifying to a greater freedom from naturalistic determinism
... in the guise of obligatory pedalling.
Such a more evolved moped in some sense transcends pedals without
ceasing to pertain to the naturalistic spectrum, and to the degree that the
drum machine, its musical equivalence, transcends drumming without ceasing to
be percussive. Yet if this ultimate type
of moped has its 'fiery' parallel in the drum machine, and the more fixed-pedal
moped finds its parallel in electronic drums, it should follow that there will
be a parallel between bicycles and acoustic drums, irrespective of whether or
not we then decide to differentiate between one type of bicycle (or drum kit)
and another - as, for example, the way we differentiated between grand and
upright pianos in relation to the materialistic spectrum beneath. Probably racers and tourers
are the nearest parallels, on account of their respective horizontally- and
vertically-biased mechanical constructions, to grand and upright pianos,
thereby suggesting negative and positive neutron equivalents ... the democratic
parallel to which would be left-wing and centrist politics, as regards, say,
Labour and the Liberals. Now if this is
so, then it is my contention that track bikes, the rather more particle-suggesting
type of knobbly-tired bikes with cowhorn handlebars,
correspond to a proton equivalence at the alpha pole of the naturalistic
spectrum, a truly diabolic equivalence which parallels, on highly reactive
terms, gongs in relation to percussion and, on the next spectrum down, vibes in
relation to keyboards. Hence whereas
track bikes are the most reactive and thus immoral type of bicycle, both racing
and touring bikes are comparatively amoral and therefore germane to a
'democratic' middle ground in between 'autocratic' and 'theocratic' extremes,
i.e. track bikes on the one hand and flexible-pedal mopeds on the other.
10. If
both the autocratic and the bureaucratic are barbarous, the one absolutely and
the other on relative terms, then the democratic and the theocratic are
civilized - the former relatively and the latter absolutely. Hence in music, one could speak of barbarous
soul/pop, but of civilized rock/jazz, considering that soul pertains to the
autocratic and pop to the bureaucratic, in contrast to the applicability of
rock to the democratic and of jazz to the theocratic. Now it is my contention that one can, and
indeed should, distinguish between the barbarous and the uncivilized, depending
on whether we are dealing with the alpha of a barbarous spectrum, say
autocracy, or its subsequent transmutation in subordination to the middle
ground of a civilized spectrum, say, democracy, or, indeed, whether we are
dealing with the alpha of a civilized spectrum.
In the first case, that of a barbarous spectrum, we shall be witnessing
a progression from, say, soul in relation to the barbarous alpha ... to rap in
relation to the 'uncivilized' middle ground, the latter somewhat more wordy,
and hence conceptual, than the former, which often degenerates into non-verbal
wailings and screechings of an explicitly immoral
nature. In the second case, that of a
civilized spectrum in its alpha manifestation, we shall be witnessing a
progression from, say, 'uncivilized' rock 'n' roll to civilized, and thus fully
democratic, rock (whether soulful, intellectual, or spiritual). Hence the barbarous and the uncivilized need
not necessarily be one and the same thing, but either two different approaches
to music in the same barbarous spectrum or, in the case of a civilized
spectrum, its alpha inception, existing in subordination to autocratic or
bureaucratic music. Now it is my view
that the theocratic will exist in subordination to the autocratic when the
autocratic is truly in the ascendant, while the democratic will exist in
like-subordination to the bureaucratic when the latter is truly ascendant. Hence trad jazz
could be said to have existed in subordination to soul (blues) and rock 'n'
roll to pop when society was more under the domination of the barbarous, i.e.
properly proletarian, types of music, as in the heyday of socialist autocracy
and bureaucracy respectively, but that since the emergence of a genuinely
democratic age, pop, transmuted into dance, can be viewed as existing in
subordination to rock, and soul, transmuted into rap, as existing in subordination
to modern jazz. With the probably
inevitable progression to Social Transcendentalism in the future, modern jazz,
transmuted into pure jazz, will become the principal form of music. But at present rock is still the leading type
of music on account of the democratic nature of the age, an age which has
subordinated bureaucracy, and hence pop, to itself ... much the way that
bureaucracy formerly subordinated and even eclipsed autocracy, leaving soul
behind in the Stalinesque hell of a naturalistic barbarism. Doubtless when theocracy eventually
supersedes democracy, rock will either cease to exist or, more probably,
undergo an omega-oriented transmutation in subordination to pure jazz, as
rhythms are effectively transcended by pitch-oriented improvisation of an
unequivocally idealistic, and hence divine, character. Whether music rooted in either autocracy or
bureaucracy could continue to exist then must remain highly conjectural; though
I would not be surprised to see a gospel-type transmutation of rap in line with
a soulful deference to spiritual priorities, i.e. pure jazz. After all, if theocracy has its alpha in trad jazz, why shouldn't autocracy have its omega in
gospel? Logic compels one to keep an
open mind, even if ideology induces one towards a longing for a world with
nothing but pure jazz in it, as the Holy Ghost is finally given its musical
dues.
11. Because art is rooted in spirit, i.e. light,
it is the top art form, the one that, when it comes fully into its own (as
presumably on holographic terms), can best intimate of the divine omega (the
Holy Spirit). Because music is rooted in soul, i.e.
emotional heat, it is the second art form, the one which is most completely
itself in soul and can best intimate of the diabolic alpha (the Father). Hence whereas art is ultimately civilized
(even if it undergoes an 'uncivilized' inception in deference to alpha
barbarism), music is fundamentally barbarous (even if it undergoes an
'uncivilized' or even comparatively 'civilized' transmutation in deference to
omega civilization). Likewise, because
literature is rooted in intellect, i.e. verbal coldness, it is the third art
form, the one that, when it comes fully into its own (as on narrative terms),
best intimates of the purgatorial omega (the Son). Because sculpture is rooted in will, i.e.
bodily darkness, it is the fourth art form, the one which is most true to
itself in free-standing figures and can best intimate of the worldly alpha (the
Blessed Virgin). Hence whereas
literature is relatively civilized (even if 'uncivilized' when in democratic
subordination to worldly alpha), sculpture is relatively barbarous (even if it
undergoes an 'uncivilized' transmutation in deference to purgatorial
omega). Speaking of each art in relation
to its root or essential nature, one could argue that whereas music is
traditionally of the superstar (the Father) and sculpture of the star (the
Blessed Virgin), literature is essentially of the cross (the Son) and art of
the supercross (the Holy Spirit), thereby affirming an
alpha/omega dichotomy between music and art, juxtaposed with a
worldly/purgatorial dichotomy between sculpture and literature. Expressed diagrammatically, we shall have the
following:-
MUSIC/LITERATURE/ART
|
|
|
|
|
|
SCULPTURE
and although each of the arts can be 'bovaryized', as it were, towards any of the other points in
our fourfold division, the genuine expression and/or impression of each point
will only be possible on the basis of the art form which most appertains to
that point. Music can never do as much
justice to the Holy Spirit as art (say, holograms), since it remains
fundamentally and intrinsically expressive, an expression of soul, whereas the
simulation of pure spirit requires not an expression but an impression, such
that can only be conveyed through art and, needless to say, the most
omega-oriented and truest form of art.
12. The
strength/pride of music; the beauty/pleasure of sculpture; the goodness/love of
literature; and the truth/joy of art. Conversely, the weakness/humility of antimusic;
the ugliness/pain of antisculpture; the evil/hate of antiliterature; and the illusion/woe of anti-art. A fall from the Father, in music, to the Antifather (Satan), in antimusic;
from the Mother, in sculpture, to the Antimother, in antisculpture; from Christ, in literature, to the
Antichrist, in antiliterature; and from the Holy
Spirit, in art, to the Antispirit, in anti-art. A fall, in other words, from the religious to
the secular, from wavicles to particles, positive to
negative, grace to sin, salvation to damnation, divinity to mortality. Rock may be of the Son (relative to other
forms of contemporary music), but punk is of the Antichrist. Soul may be of the Father (relative to other
types of contemporary music), but funk is of the Antifather
(Satan).
13. Just
as LPs are centrist in relation to (left-wing) video tapes and (right-wing)
audio tapes, the former corresponding to an outer light and the latter to an
inner darkness, so, within the bourgeois context anterior to People's
democracy, hardbacks are centrist in relation to left-wing photographic
(perceptual) paperbacks and to right-wing verbal (conceptual) paperbacks,
being, like LPs, a hardness in between two 'soft' alternatives. Now just as video tapes are preceded, within
the context of musical autocracy, by singles, so small photographic paperbacks
are preceded, leftwards, by small photographic hardbacks, their autocratic
equivalents. And just as audio tapes are
succeeded, within the context of musical theocracy, by compact discs, so small
verbal paperbacks are succeeded, rightwards, by small magazines, as germane to
an inner light. Now as television may be
said to flank singles and videos, so large photographic hardbacks flank,
leftwards, small photographic hardbacks, being, if anything, more genuinely and
completely autocratic. Conversely, as computers may be said to flank audios and
compact discs, so large magazines flank, rightwards, small magazines, being
correspondingly more theocratic.
Finally, as television is preceded by cinema, so large photographic
hardbacks are preceded, leftwards, by large photographic softbacks,
their alpha precondition. Likewise, just as computers are, or can be, succeeded by LSD trips,
so large magazines are succeeded, rightwards, by comic books, their omega
resolution. Hence whereas large
photographic softbacks, paralleling cinema, are
autocratic, comics, paralleling LSD trips, are theocratic, if, in relation to
the bourgeois framework in which they (together with books) generally exist, of
a somewhat nazi parallel, given their theocratic
essence as inner light, a light confirmed by their pictorial content in
relation to the inner nature of comics and magazines as established by their
sharp (as opposed to flat) spines, which conduce towards the centripetal and
thereby encourage close-up reading (much as computers encourage, through their
essence as inner light, close-up viewing, albeit less close-up in relation to
magazines than, say, LSD trips in relation to comics). With the flat spine of the book, on the other
hand, one has a centrifugal foundation from which its contents radiate
outwards, as it were, in descending degrees from the soft perceptual to the
soft conceptual via intermediate levels of perceptual/conceptual experience. Only the magazine and comic are rooted,
through their sharp spine, in the centripetal, thereby attesting to a noumenal essence theocratically
to the right of autocratic and democratic alternatives. Yet even the most up-to-date and perceptually
sophisticated of magazines/comics is effectively anterior to cinema and thus to
film, the alpha beginnings of a proletarian alternative to bourgeois
precedent. Where bourgeois omega and
proletarian alpha co-exist, we have a sort of Nazi/Communist parallel in which the
inner light of the one seeks ascendancy over the outer light of the other,
competes with the other in a sort of tussle between the Holy Spirit and the
Father which, ironically, will only be ended once the Holy Spirit comes to pass
on artificial, and hence transcendent,
terms, and thus invalidates the need for a naturalistic equivalence, the
hallucinogenic trip being posterior rather than anterior to film, and therefore
something that both overhauls it and, in doing so, renders the comic magazine
superfluous and totally redundant. For
evolution is less the result of a victory by the barbarous proletariat over the
civilized bourgeoisie ... than the result of a dialectic whereby the bourgeois
thesis is opposed by the proletarian antithesis and the eventual outcome is a
new synthesis which is less proletarian than classless - the transcendent
classlessness of an omega civilization rooted not in naturalistic but in
artificial criteria. Truly, the battle
against proletarian barbarism, or the artificial outer light, can only be
finally won by the legalization of an artificial inner light, and where cinema
is concerned, nothing short of LSD or some such synthetic hallucinogen will
suffice to bring victory to pass and, with it, an ultimate civilization - the foremost
reach (short of pure inner contemplation) of the theocratic. Even now, with the dawn of the twenty-first
century, the battle against the outer light is being waged in the clash, if you
will, between television and computers, the latter, with their perceptual
games, already proving of more interest to the better-bred children than
television, and destined, I am confident, to grow in popularity as time goes
by, effectively eclipsing, on a class-evolutionary basis, the naturalistic
inner light of large photographic magazines, just as compact discs would seem
to be eclipsing the naturalistic inner
light of small magazines, most of which are rather less perceptual (and thus
photographic) than conceptual (and thus verbal), given their contiguity, in
ideological terms, with non-photographic paperbacks. Certainly we are living on the borderline of
a theocratic age, but, for all its computers and compact discs, the current age
is still effectively democratic, and therefore these superior media remain
unrepresentative of what most typifies its democratic essence, being, if
anything, ideologically 'beyond the pale'.
Nevertheless, their existence gives us theocratically-minded
people grounds for optimism concerning the future; for the struggle will
continue and the dialectic gradually 'come clean' in a synthesis transcending
both bourgeois and proletarian precedent, a synthesis which is both inner and
artificial, transcendent and technological, spiritual and pharmaceutical. Autocratic/bureaucratic alphas may be transcended
in democracy, but they can only be totally eclipsed once democracy is utilized
for theocratic ends and the omega '
14. Like
Christ, I offer mankind Eternal Life, but I do so on the understanding that
life can only be rendered eternal, i.e. beyond the mortality of the flesh, if
the human brain is artificially supported and sustained. For as long as it is dependent on the flesh
for survival it will die with the flesh.
Thus my point of view, my philosophy, is rooted in the very logical and
even commonsensical proposition that unless we discover how to support and
sustain the brain artificially, we shall continue to die, as in the past. There is no other basis for Eternal Life than
in terms of the brain being artificially supported and sustained. This I have maintained all along, and
although it will take some time to develop, and have to pass through a number
of intermediate, or cyborg-like, stages before it
comes to fruition in any recognizably post-human terms, it is the only way in
which Eternal Life can be guaranteed, an Eternal Life destined to culminate,
once brain collectivizations have been superseded by
new-brain collectivizations, in the definitive
eternity of pure spirit, the supra-atomic Heaven the far side of the post-Human
Millennium. That is my doctrine in a
nutshell, take it or leave it, but it is what distinguishes me from other teachers
as the one who really does correspond to a Second Coming, an ultimate messiah,
whose Social Transcendentalism is the means to the Divine End ... of Eternal
Life.
15. Because
each part of the Trinity, and not just the Son, is divisible into three, there
are three saluting approaches to the Holy Ghost. The first is a relatively centrifugal
approach (|_|) to the supercross, in which the
forefinger and little finger of the right hand are extended on a bent arm (_|),
the arm being bent on account of the contiguity of this salute with the Son,
or, translated into political terms, democracy, and its consequent relativity
in between both democratic saluting and the more extreme forms of theocratic
saluting (about which more in a minute).
Hence it may be described, this two-finger salute, as the 'father' of
the Holy Ghost, and it is my view that it parallels computer games as a mode of
theocracy (inner light) co-existent with Social Democracy (inner
darkness). However, beyond this most
basic transcendental salute is that which might be called the 'son' of the Holy
Ghost, and this, the second of our three approaches to omega divinity, is less
centrifugal than balanced between transcendental extremes (Y), a salute in
which the forefinger and middle finger of the right hand split apart from the
third finger and the little finger on an outstretched arm, one that is held up
at a fairly acute angle (/) in indication of the fact that one is thereby
affirming an unequivocally theocratic allegiance which is effectively beyond
any contiguity with the democratic middle ground. Such a salute is manifestly Social
Transcendentalist (Social Theocratic), and it would be the prerogative of the
Second Coming to salute in this fashion, since it parallels LSD-tripping as an
affirmation of the right of a religiously-sovereign People to partake of
self-realization on the basis of synthetically-induced visionary experience, an
inner light which is more inner (and therefore civilized) than the inner light
germane to computer games and the playing thereof. However, beyond this salute is the pure
transcendentalism of the salute of the Holy Ghost as such, the transcendental
salute par excellence,
and this is the most centripetal approach (V) to the supercross,
in which the forefinger and middle-finger of the right hand are extended in
split fashion on a straight arm which is held up in an approximately vertical
position, signifying the complete triumph of the transcendental ideal through
an inner-light purism which is beyond trips in the omega resolution of a meditative
parallel, the ultimate right of a religiously-sovereign People to meditate and
thus cultivate the Holy Spirit directly.
Needless to say, it will be the last salute of the Holy Ghost to come
universally to pass, but it will be the ultimate salute.
16. As
to what might be described as alpha saluting, or saluting of the Father, we
should distinguish, I believe, between the most absolute clenched-fist raised
arm salute (|") as the salute of the Father, paralleling black-and-white
cinema, and an oblique clenched-fist raised arm salute (/") as the salute
of the 'son' of the Father, which would rather parallel colour cinema, being
germane to a sort of autocratic fall from fundamentalist theocratic
purism. Hence the appeal of the latter
type of saluting to Stalinists, who were evidently something of a fall from
Marxist purism; although the vertical clenched-fist salute is more easily
associated with militant fundamentalists and 'black power' radicals, who tended
to see the world in terms of black and white.
However, beyond both of these intransigent modes of alpha saluting is
the more devolved bent arm clenched-fist salute (_|") of the 'holy ghost'
of the Father, a salute paralleling television, which brings autocracy into
contiguity with democracy on less intransigent terms, terms which can only lead
to the eclipse of autocracy by democracy in due saluting course, as all degrees
of bent arm straight-hand saluting (horizontal in regard to the 'father' of the
Son, oblique in regard to the Son, vertical in regard to the 'holy ghost' of
the Son) stake their respective claims on the democratic consciousness. Strictly speaking, the democrat recognizes no
other saluting than those which generally obtain in the military and/or police
of a civil society, and I would argue that whereas the horizontally-biased
open-hand salute is left wing, and thus has a parallel with videos, the
diagonally-biased open-hand salute is centrist and the vertically-biased
open-hand salute right wing - the former paralleling LPs and the latter audio
cassettes. For, as I have elsewhere
argued, videos, LPs, and audios appertain to the Christic
or, depending on your point of view, democratic middle ground, which has its
'Three in One' no less than the autocratic Father and the theocratic Holy Ghost. Yet being a middle-ground ideological
position, the democratic types of saluting will always be relative, utilizing a
bent or a crooked arm rather than a straight one. There can be no absolutism in the democratic
middle ground, which is the most conspicuously divisible part of the Trinity.
17. As
regards Fascism, which was in many respects anterior to 'Communism' ... as a
sort of theocratic reaction against autocratic barbarism, there was very little
room for relativity, although Hitler, for one, did favour a bent-arm open-hand
salute (_|) in addition to the more militant straight-arm salute (/) for which
Nazism is better remembered. Probably a
third level of fascist saluting could be construed as involving recourse to a
near vertical open-hand salute, and doubtless there were those who, for
whatever reasons, preferred this ultimate type of fascist salute, more likely
to appeal to pro-fascist clergy and idealistic extremists, over the more
standard one. Whether such fascist
saluting can be defined in terms of the Holy Ghost is a debatable point; though
there would seem to be no logical argument against regarding it in relation to
the Holy Ghost in a Christic age and society, so
that, having bourgeois roots, it was a sort of Christic
Transcendentalism which had its own divisions of the father, son, and holy
ghost, much the way that capital democracy had before it and social autocracy
after it. In this respect, it can be
viewed as a bourgeois parallel to the coming social theocracy, the ideology of
the Holy Ghost per se
which stems not from bourgeois but, rather, from proletarian civilization and
which, if all goes according to plan, will democratically supersede social
democracy as the Second Coming stakes his rightful theocratic claim to offer
'God's peoples', wherever they may be found, the opportunity of achieving
salvation from the world through him.
Such a man may not salute like an autocrat, still less a democrat, but
he will be more than just a 'fascist' on that account. He will be the ultimate theocrat, leaving
Hitler and Mussolini severely in the shade of theocratic history.
18. Compared
to Stalin, there can be no doubt that Hitler was essentially a theocrat, a man
of the wavicle Right as opposed to the particle Left,
although in his case, and that of fascism in general, of an Extreme Right
anterior rather than posterior to so-called Communism (in reality, Stalinist
state socialism). Hitler was a sort of
failed God, whereas Stalin was a devil incarnate (as, of course, was Lenin, the
founder of the Bolshevik Party). The
Nazi flag had a white centre, a sort of spiritual, or centripetal, symbolism
(of the inner light), with the swastika, a kind of paradoxical cross between
cross and supercross (which some have described as a
bent cross), situated in the middle of this centre. The red surround was perhaps an unfortunate
concession to Socialism or, at any rate, the effectively anterior nature of
Nazism to Bolshevism, but, for all that, the Nazi emblem was not so much overly
centrifugal (and therefore autocratic) as loosely centripetal (and therefore
theocratic). It was ranged against the
yellow star of Soviet Communism, the hammer and sickle (which was arguably more
suggestive of a cross than a star), and the surrounding red of the flag in
general, a truly centrifugal ground which could be interpreted as radiating, in
fiery soulfulness, from the star or (if the star is intentionally Marxist) in
diabolic competition with it. However
that may be, the ideological essence of Nazism was theocratic rather than
autocratic, a bourgeois theocracy against a proletarian autocracy, and if we
sometimes get the contrary impression it must not be forgotten that Nazism
began as a German Workers' Party with, in consequence, more left-wing
tendencies and elements (including the Strasser
brothers) than ever Hitler would have wanted or indeed was able to
tolerate. Now although we need not doubt
that, coming from a Catholic background, Hitler was essentially theocratic, if
on rather bent and limited terms, it is evident that autocratic tendencies and
elements persisted inside the Party - and outside it - for most of its
duration, thereby confounding Hitler's own theocratic aspirations and leading
to compromises (as with Goebbels), which are the
source of continuing ambivalence in our attitude to the ideological essence of
Nazism. Yet Nazism, like Fascism, its
Latin cousin, was always more theocratic than autocratic, and can never be
regarded as anything less than a reaction against Bolshevik atheism and its
state totalitarianism. The Church, for
obvious reasons, may have been more conspicuously behind Fascism than behind
Nazism, but it had considerably less to fear from Hitler than from Stalin and
his 'red' hordes.
19. No
less than a theocratic connection can be perceived between Roman Catholicism
and Fascism, so an autocratic connection is perceivable between Eastern
Orthodoxy and Soviet Communism, each of which are fundamentally patriarchal in
relation to the world. Could Soviet
Communism have arisen in a Catholic country?
It was certainly imposed upon Catholic countries, but its autocratic
essence suggests an Orthodox precondition, or tradition, in which power was
rooted in the Father, the patriarch, the authoritarian ruler. Stalin, no less than Lenin, served (despite
his Georgian origins) to fill the role, prepared by religious fundamentalism,
of a ruling Father-figure. A state with
an Orthodox religious tradition is always more likely to produce authoritarian
rulers than one with, say, a Catholic or a Protestant tradition.
20. Drama
is the literature of soul (fire); fiction the literature of will (earth);
philosophy the literature of intellect (water); and poetry the literature of
spirit (air). Expressed
diagrammatically, we shall find:-
DRAMA/PHILOSOPHY/POETRY
|
|
|
|
|
|
FICTION
with drama corresponding to the Father (or
naturalism), fiction corresponding to the Blessed Virgin (or realism),
philosophy corresponding to the Son (or materialism), and poetry corresponding
to the Holy Spirit (or idealism). Hence whereas
drama is alpha and fiction worldly, philosophy is purgatorial and poetry
omega. Drama corresponds to the outer
light of the soulful superstar, fiction to the outer darkness of the wilful
star. Philosophy corresponds to the
inner darkness of the intellectual cross, poetry to the inner light of the
spiritual supercross.
Hence whereas drama is fundamentally autocratic and
fiction bureaucratic, philosophy is essentially democratic and poetry
theocratic. Put in
musical-instrument terms, one could say that whereas drama has its instrumental
parallel in percussion, fiction has its instrumental parallel in strings,
particularly guitars. Similarly, whereas
philosophy has its instrumental parallel in keyboards, poetry has its
instrumental parallel in wind. Each
parallel ranges from alpha to omega across the entire breadth of its particular
spectrum. Morally speaking, it is
evident that drama is immoral in relation to poetry (the only truly moral art),
while fiction is negatively amoral in relation to philosophy (a positively
amoral branch of literature). The best
philosophy, corresponding to an antiphilosophy, will
be less intellectual (and neutron centred) than spiritual (and electron
orientated), a bound-electron equivalence intimating of a free-electron
possibility. Such a possibility can only
be fully realized, in literature, through abstract poetry, the ultimate kind of
poetry and, hence, ultimate literature, one transcending expression and thus
completely aligned with an omega impression of the Holy Spirit. He who is most of the Holy Ghost will be an
abstract poet, and his preferred medium of communication will be the
computer. His will be the most
idealistic (impressive) of all poetry, a superpoetry
aligned with the saxophone in music and with scooters in road
transportation. It will be beyond the
metaphysically expressive poetry of the (bound-electron) antipoet,
that 'holy ghost' of the Son whose right-wing Christic
bias has its instrumental parallel in the trumpet and its transportational
parallel in tourers.
21. The
outer light (of the Father) is good in relation to the outer darkness (of the
Mother), but it is a centrifugal, or apparent, good. Conversely, the inner darkness (of the Son)
is evil in relation to the inner light (of the Holy Ghost), but it is a
centripetal, or essential, evil. No less
than there is a 'bad good', or outer light, so there is a 'good evil', or inner
darkness, and it is the difference between soul and
intellect, alpha and purgatory, fire and water.
Inferior to the 'good evil' (of the inner darkness), is the 'bad evil'
(of the outer darkness), but superior to it is the 'good good' (of the inner
light), and in the distinction between 'bad evil' and 'good good' we have the
difference between will and spirit, world and omega, earth and air. Therefore, no less than Christ is morally
superior to the Virgin, the Holy Ghost is superior to
Christ. For the inner light is the
ultimate good, and it transcends the inner darkness (of 'good evil') to the
extent that the spirit transcends the intellect, much the way that jazz
transcends rock. However, one can, and I
believe should, speak of a fall from outer light to outer darkness, as from the
Father to the Mother, or soul to pop, for there is no evil lower than or
anterior to the world. Evil begins in
the outer darkness and proceeds to the inner darkness, as from the Virgin to
Christ, will to intellect, Catholicism to Protestantism, pop to rock, the world
to purgatory. Only in the inner light is
evil transcended, as the Holy Spirit eclipses the Son, spirit eclipsing the
intellect, and the jazz-oriented salvation of the ultimate good (in relation to
the Father) prevails for all eternity as mankind reaches its destiny in omega
Heaven, the heaven in relation to which even the outer light of the fatherly
alpha must appear as Hell, a soulful hell diametrically antithetical to the
spiritual heaven. But alpha is not
really Hell until one reaches the omega Heaven and finds that the inner light
necessarily excludes the outer light, the Holy Ghost excluding the Father, and
that the latter can accordingly have no place in the truly divine scheme of
things. Yet there are those who would
contend that Hell is really of the darkness and that the darkness, whether
outer or inner, is accordingly hellish in relation to the light, whether outer
or inner, so that we can distinguish between an outer heaven in the case of the
Father and an outer hell in the case of the Mother; an inner hell in the case
of the Son and an inner heaven in the case of the Holy Spirit. Hell and evil are no less commensurate, they
would argue, than heaven and good, and that if one is to identify evil with the
darkness and good with the light, then the darkness must be hellish and the light
heavenly. There is assuredly logic to
this contention, but it overlooks the fact that Hell and the darkness are no
more synonymous than evil and the light, and that the darkness, far from being
hellish, is really worldly and/or purgatorial, depending on its type. Hell is not earth or water but fire, and fire
is of Hell because it burns and consumes rather than shines and
illuminates. The world can become
hellish, but it is no more Hell than purgatory is Heaven. Hell is the outer light (of raging fire)
glimpsed through consciousness of the inner light, and until that consciousness
comes to pass, there is no Hell but either the primitive heaven of the outer
light ... perceived from the fallen state of an outer darkness (paganism) or a Christic reappraisal of the world in terms of an apparent
hell when perceived from the purgatorial standpoint of the inner darkness. The point to remember, however, is that evil
and hell are no more synonymous than good and the world. The Devil is not evil because he is an outer
light (soul) anterior to the world. Evil
pertains, on the contrary, to the world, has its foundation in the outer
darkness of feminine will (the temptation of Adam by Eve) and extends, via a
purgatorial transmutation, into the inner darkness of the masculine
intellect. Evil begins with the Virgin
and ends with (the crucified) Christ, the alpha of realism and the omega of
materialism, and therefore evil has nothing whatsoever to do with the alpha of
naturalism (the Father or, depending on your point of view, the Devil, Hell,
the outer light). The Father/Heaven does
not become evil when perceived, as the Devil/Hell, from the omega consciousness
of the inner light. He simply becomes
irrelevant. An
irrelevance which, as outer light, must be transcended in and through a growing
consciousness of the inner light, which is the ultimate good and hence true
divinity. Evil is something that
can and must be fought, whether as an outer darkness from the standpoint of an
inner darkness or, ultimately, as an inner darkness from the standpoint of an
inner light, ultimate good against 'good evil', idealism against
materialism. Man did not fight the outer
light of primal good. He simply fell
from it (through the feminine temptation) into the outer darkness of the world,
and the world has been a battleground ever since. Only the ultimate victory of the inner light
over the inner darkness will put an end to war and struggle for all time,
ushering in the age of eternal peace, in which the inner light will be at one
with itself in the peace that, being spiritual, surpasses all intellect - the
peace of the ultimate good.
22. In the outer darkness of her phenomenal selflessness, woman
corresponds to the 'bad evil' of the world, her vagina a relatively centrifugal
phenomenon that accordingly opens out, in phenomenal selflessness, to the
coital penetration of worldly will.
Hence coitus implies a relationship, on the part of both partners, to
the outer darkness of worldly will. Contrasted
to heterosexual practices, we shall find the inner darkness of homosexual
practices, viz. sodomy, since the anus corresponds, in its relatively
centripetal phenomenality, to the inner darkness,
albeit to an inner darkness of the world as opposed to purgatory (intellect),
and homosexuality is accordingly a comparatively selfish mode of sexuality more
germane to the intellectual head than to the wilful body, a mode of sexuality
less realistic than materialistic, which is a kind of right-wing democratic
equivalence, in that one is concerned, on the right, with inner darkness rather
than with outer darkness (heterosexuality) or outer light (heterosexual
fantasies). Hence homosexuality is in
some sense less evil than heterosexuality, insofar as it pertains to the inner
darkness of phenomenal selfishness as opposed to the outer darkness of
phenomenal selflessness. Yet it is still
a sexuality of the darkness, and therefore unacceptable from a moral, or noumenally selfish, point of view, as germane to the inner
light. It is simply, in common parlance,
'the best of a bad job', and not, on that account, 'the worst of a good job',
i.e. gadget sexuality either separate from or in relation to computerized
erotica, which would, I believe, necessarily have to take an attenuated
form. Homosexuality is really a sort of
extreme puritan or conservative type of sexuality which contrasts with
heterosexuality as Puritanism with Catholicism or Conservatism with Liberalism
or, indeed, Christ with the Virgin Mary.
One could say that it corresponds to a verbal paperback vis-à-vis a
hardback or, in more contemporary and hence proletarian terms, to an audio
cassette vis-à-vis an LP. Homosexuals
are generally cleverer, or more intelligent, than heterosexuals, but they are
still creatures of the darkness. The
inner darkness may be a precondition, in evolutionary terms, of the inner
light, but those who are of the inner light will have to oppose homosexuals no
less than heterosexuals, in their struggle against the world/purgatory in the
name of the coming Heaven.
23. To
distinguish between cigarettes, cigars, roll-ups, and pipes on the basis of
realistic, materialistic, naturalistic, and idealistic distinctions, with
cigarettes corresponding to worldly realism, cigars to purgatorial materialism,
roll-ups to diabolic naturalism, and pipes to divine idealism. Put elementally, or in terms of the four
elements, one could argue that cigarettes are of earth, cigars of water,
roll-ups of fire, and pipes of air, given the connection between cigarettes and
outer darkness, cigars and inner darkness, roll-ups and outer light, and pipes
and inner light, or cigarettes and filters, cigars and wrappings, roll-ups and
heat, and pipes and air. Whereas a
cigarette burns continuously, through saltpetre, with a dark flame, a roll-up will
go out unless kept alight through regular inhalations. The one is earth, the other fire. By contrast, a cigar is a cold thing, watery
in its cellophane wrapper and the inner darkness of its rolled tobacco leaf, burning
gently and always likely to go out if not inhaled quite regularly enough....
As, for that matter, is a pipe, although, with its cylindrical stem, there is
always a closer connection with and dependence upon air, an emphasis upon air
which both distinguishes it from and elevates it above the other modes of
smoking, much the way that motorbikes are elevated above bicycles, land rovers,
and cars ... as we descend from air to earth via fire and water, or spirit to
will via soul and intellect. Pipe
smoking is of the spirit no less than cigarette smoking is of the (bodily)
will, roll-up smoking of the soul, and cigar smoking of the intellect. In fact, we can infer a correlation between
pipes and motorbikes, roll-ups and bicycles, cigars and land rovers, and
cigarettes and cars, much as we distinguish between air, fire, water, and earth,
or, alternatively, between idealism, naturalism, materialism, and realism, or
(even) between the Holy Ghost, the Father, the Son, and the Blessed
Virgin. For it could just as easily be
said that pipes are of the Holy Spirit, roll-ups of the Father, cigars of the
Son, and cigarettes of the Virgin Mary, with further correlations between
heaven, hell, purgatory, and the world, or electrons, protons, neutrons, and
atoms, regarding atoms as a kind of bodily, or worldly, composite of the
elemental divisions (of the Trinity) above, with protons (and therefore the
Father) corresponding to the soulful alpha, neutrons (and therefore the Son)
corresponding to the intellectual purgatory, and electrons (and therefore the
Holy Spirit) corresponding to the spiritual omega, of which roll-ups, cigars,
and pipes (in that order) would be the smoking equivalents, cigarettes
corresponding, with their atomic compositeness (of the Blessed Virgin), to the
wilful world. Since we have already
classified the analogous distinctions between dramatists, philosophers, poets,
and novelists ... in relation to both the Trinity and the Blessed Virgin, we
would be justified, I believe, in
drawing further parallels, or correspondences, between roll-ups and drama,
cigars and philosophy, pipes and poetry, and cigarettes and novels, given the
correlation between drama and the outer light of the Father, literature and the
outer darkness of the Mother, philosophy and the inner darkness of the Son, and
poetry and the inner light of the Holy Ghost.
No less than one would expect, on the basis of this logic, dramatists to
smoke roll-ups (or 'joints' if into poetic drama), one
would expect poets to smoke pipes, philosophers cigars, and novelists
cigarettes. One might just as logically
expect dramatists to ride bicycles and/or mopeds, poets to ride motorbikes
and/or scooters, philosophers to drive land rovers, and novelists to drive
cars, were we attuned to the correlations, elemental or otherwise, between each
of these literary disciplines and their smoking and/or transportational
parallels. I shall not press the point,
but very definite correlations in these and other contexts most assuredly do exist, and it is for the enlightened man to seize upon
them and regulate his life accordingly, assuming he is capable of a genuine
commitment to one or other of the, as it were, competing spectra, and is not
merely a wishy-washy liberal with no particular ideological preference. Certainly enlightenment is a great thing, and
while no man can have as much enlightenment as the genuine poet, nevertheless
most men can at least glimpse fragments of the inner light some of the time,
even when they are in the midst of outer or inner darkness, and therefore
ignorant of insightful distinctions, are 'in death even in the midst of life'
and accordingly 'know not what they do' from a spiritual, or enlightened, point
of view, the viewpoint of the genuine poet and his preference for idealism
(whether in regard to smoking, road transportation, or whatever) over naturalism,
materialism, and realism - those fire, water, and earth alternatives to air,
and thus to the life of the spirit.
24. Interesting
that just as the naturalistic spectrum extends, in road transportation, from
bicycles to mopeds, so it extends, in regard to smoking, from roll-ups to
'joints', the latter being the 'turned-on' equivalent of mopeds in regard to
the alpha inception of the spectrum in question. Likewise, poetic drama is the omega form of
drama, paralleling mopeds and 'joints', in relation to both tragic (alpha) and
comic (purgatorial) drama, the former autocratic and the latter democratic,
poetic drama being a sort of theocratic form of drama which could be described
as comparatively moral in relation to the immoral and amoral essences of the other
main forms of drama respectively. Yet
whatever the form of drama, one is still dealing with the naturalistic
spectrum, with outer light, and thus with a fundamentally alpha-stemming type
of literary production, a type antithetical to poetry, which should ever
pertain to the inner light, even when it is less at the scooter pole, as it
were, of its idealistic spectrum than at some motorbike pole which is less
moral than comparatively immoral and hence apparent, sad rather than joyful,
and illusory as opposed to truthful, a thing of negative feelings rather than
pure awareness. Yet if poetry only
really comes into its own at the omega pole of its spectrum, then the opposite
must surely be true of drama, which is never more itself than at the alpha
inception of the naturalistic spectrum in strong emotions like anger sparked by
or attendant upon tragic events. Whereas
poetry progresses along its spectrum from alpha to omega, drama regresses from
alpha to omega, tragic to poetic drama, becoming less dramatic - and emotional
- the more poetic it becomes, the expansion of the poetic towards omega
accompanying the contraction of the dramatic away from alpha, poetry becoming
more genuine as drama becomes increasingly spurious. Whereas mopeds are the least diabolical
(immoral) mode of naturalistic road transportation, scooters are the most
divine (moral) mode of road transportation.
The same can also be said for their literary parallels in poetic drama
and poetic poetry (superpoetry), the latter of which
can only be purely impressive and therefore completely aligned, in abstraction,
with the spirit rather than compromised by intellect or emotion, those
philosophical and dramatic norms respectively.
Yes, poetry can be emotional and intellectual, dramatic and philosophic,
but it doesn't really come into its own until it is spiritual, and hence a
vehicle for awareness. Drama, by
contrast, was into its own in the emotional and became progressively 'bovaryized' or attenuated as, first, intellect and, then,
awareness entered into it from beyond.
Drama is a discipline of the Father, not of the Son or the Holy Ghost,
though intellectual, or comic, drama will of course not be of the Son per se (as with intellectual
philosophy) but, rather, is the 'son' of the Father no less than poetic drama
is the 'holy ghost' of the Father, since still dramatic and therefore
appertaining to the naturalistic spectrum.
By contrast, poetry, appertaining to the idealistic spectrum above, is a
discipline of the Holy Ghost, even when, as dramatic poetry, it may
paradoxically be described as the 'father' of the Holy Ghost, and as
philosophic poetry likewise be described as the 'son' of the Holy Ghost, a
description necessarily indicative of the fact that it is still short of being
truly of the Holy Ghost in the most poetic of all presentations - a
presentation so genuinely impressive as to have transcended all expression,
both emotional (proton) and intellectual (neutron) in the most free-electron
terms, which bring the Holy Spirit absolutely to pass and thus transcend both
autocratic immorality and democratic amorality in the most theocratic morality
- the morality of pure awareness.
25. The
soul of the Father (outer light/noumenal appearances),
the will of the Mother (outer darkness/phenomenal appearances), the intellect
of the Son (inner darkness/phenomenal essences), the spirit of the Holy Ghost
(inner light/noumenal essences). Autocracy, bureaucracy,
democracy, and theocracy, corresponding to fire, earth, water, and air. Strength, beauty, goodness,
and truth, corresponding to protons, atoms, neutrons, and electrons. Naturalism, realism,
materialism, and idealism, corresponding to drama, fiction, philosophy, and
poetry. And so on.
