151. In
major athletics competitions, for example the Olympics, Gold is equivalent to
upper class (or solar), Silver to middle class (or lunar), and Bronze to lower
class (or planar), with non-medal positions being equivalent to classless
(stellar) and therefore not subject to classifiable commendation. To compete and win in the Olympics, one must
be the sort of untransvaluated person who takes the
solar-lunar-planar establishment for granted and is therefore classifiable as a
Western insider, i.e. one with no stellar or, more particularly in this day and
age, superstellar resolve or allegiance. Thus the Olympics, and by implication
athletics competitions generally, are for people of a non-religious, and hence
fundamentally heathen, disposition.
152. Cricket
is a morally unacceptable game from a divine, or superstellar,
standpoint, since it signifies an attack by the Diabolic on the Divine, with
intermediate collusion by the world. In
other words, the bowler must attack the stumps and prevent the batsman, whose correspondence
is effectively purgatorial, from scoring runs at his expense, aided and abetted
by the field, who correspond to the world.
Hence a solar attack upon the superstellar,
which is defended by the lunar, or batsman-proper. Put metaphysically, one could argue that the
stumps correspond to an electron equivalence, the batsman to a neutron
equivalence, and the bowler and field to proton and atomic equivalents
respectively, thereby confirming a sort of 'cunt/prick'
dichotomy which assumes a 'super', or absolute, standing at bowler (particle
centrifugal) and stumps (wavicle centripetal)
extremes. Only a people who have no
respect for God, or the superstellar, would
cold-bloodedly condone and indulge in a sport which makes an attack on the
divine equivalence its very raison d'être, the bowler being congratulated every time he
sends the bails (and sometimes even the stumps!) flying. This is not an Irish game, nor could it ever
be!
153. From a moral standpoint, amateur sport is preferable to
professional sport because it indicates that the competitive participants only
take part on a part-time and largely informal basis, as opposed to a full-time
and intensely formal one. It may be that
human nature demands that certain competitive dues have to be paid to the
Devil, but there is all the difference in the world between being a man who
pays such dues on a part-time basis and actually being a devil oneself and
competing on a professional basis - all the difference, one could argue,
between civilization and barbarism, or human beings and infernal doings.
154. If
God's will is done and the superstellar Beyond becomes a reality, then the existing
(solar-lunar-planar) world-order will have to be overcome; for it will not
change itself but, as in professional sport, can only continue to persist
immorally world-without-end, pitting competitor against competitor in a vicious
circle of mutual destruction. The sinful
must be judged by their sins and sentenced accordingly, if needs be to eternal
damnation.
155. Because
the British have little or no moral resolve or sense of the superstellar,
they can do no better, if working class, than look forward to the possibility
of going up the lunar limbo, as it were, and becoming middle class, presumably
through starting-up or partnering a business.
Should that prove successful, there then remains the possibility of
going into politics and getting elected to parliament. Should their parliamentary career prove
successful, there is then the possibility of being elevated to the peerage and
accordingly moving from the House of Commons to the House of Lords where, in
common with other peers, they qualify for upper-class status. Thus it is possible, in
156. To
distinguish between the roll-neck sweater as divine alpha and the open-collar
shirt with cravat as diabolic alpha, or autocratic as opposed to theocratic
alpha. Hence an 'outer' centripetal on
the one hand, but an outer centrifugal on the other hand. Contrasted to which, we may say that bow-ties
are of the inner centrifugal, or a centrifugal of the world, while conventional
collar-and-ties are of the purgatorial centripetal, an outer centripetal which stands
in a masculine relationship to the feminine world.
157. Open
societies are societies of the superstar/star rather than of the cross/supercross, since openness carries a centrifugal and outer
connotation which contrasts with the inner and centripetal connotation, for
example, of closed societies, whether lunar (Christic)
or stellar (fundamentalist) and superstellar
(transcendentalist).
158. Whereas
the diabolic is noumenally objective (solar), and the
masculine phenomenally objective (lunar), the feminine is phenomenally
subjective (planar) and the divine noumenally
subjective (stellar). Hence life would
seem to reflect a devolution from noumenal
objectivity to phenomenal subjectivity (as from the Father to the Mother), and
an evolution from phenomenal objectivity to noumenal
subjectivity (as from the Son to the Holy Spirit). For whereas the
diabolic/masculine is objective, the feminine/divine is subjective. Centrifugal and
centripetal. Strength/goodness
and beauty/truth - strength, corresponding to the diabolic, being no less noumenally objective than truth, corresponding to the
divine, is noumenally subjective; beauty,
corresponding to the feminine, being no less phenomenally subjective than
goodness, corresponding to the masculine, is phenomenally objective. Whereas strength is immoral
and truth moral, beauty and goodness are alike amoral, the amoral taking a
phenomenal form in between the two noumenal extremes. Thus from the positive
immorality of the diabolic, and hence strength, to the positive amorality of
the feminine, and hence beauty; but from the positive amorality of the
masculine, and hence goodness, to the positive morality of the divine, and
hence truth. If there is a
negative (outer) immorality and a negative (outer) morality in relation to both
the diabolic and the divine, it can only be in the forms of a solar (weakness)
precondition to supersolar diabolism on the one hand,
that of the Antifather, and of a stellar (illusion)
precondition to superstellar divinity on the other
hand, that of the Antispirit. Likewise, if there is a negative (outer)
amorality in relation to both the feminine and the masculine, it can only be in
the forms of a planar (ugly) precondition to superplanar
femininity on the one hand, that of the Antimother,
and of a lunar (evil) precondition to superlunar
masculinity on the other hand, that of the Antison.
159. In
the Beginning was the alpha Void (of electron particles), and the alpha Void
was a superfeminine womb from which first Satan
(proton particles) and then Man (neutron/atomic particles) fell, as Adam and
Eve from 'the Garden'. In the End will
be the omega Heaven (of electron wavicles), and the
omega Heaven will be a supermasculine tomb to which
He will rise in the salvation of Man from the world (Resurrection). Hence the Fall and the Resurrection are
antithetical - the former from negative spirit and the latter to positive
spirit, alpha and omega of an electron-particle Beginning and an electron-wavicle End which are completely antithetical and yet
equally noumenal - the one apparent (outer noumenal subjectivity) and the other essential (inner noumenal subjectivity).
160. If
the alpha is supernatural, then the omega is supra-natural or, more
specifically, super-artificial. For the
supernatural and the super-artificial are no less antithetical than the natural
and the artificial, viz. the world and purgatory, the Mother and Son. Thus where the supernatural is solar and the
natural planar (planetary), the artificial is lunar and the super-artificial stellar. Now just as the essence of nature is soul, so
the essence of artifice is spirit. Hence
where the supernatural and the super-artificial are concerned, we can speak of
an antithesis between supersoul and superspirit, the former no less the essence of supernature than the latter is the essence of
super-artifice. Thus where, in the past,
I have spoken of soul and will in connection with the solar alpha and the
planar world, I am here speaking of supersoul and
soul. Similarly, where I have spoken of
intellect and spirit in connection with the lunar purgatory and the stellar
omega, I am now speaking of spirit and superspirit. For the intellect is no less spiritual than
the will soulful, and whereas the intellect is the spirit of artifice, the will
is the soul of nature. The soul of supernature, by contrast, is the supersoul,
whereas the spirit of super-artifice is the superspirit. Soul and spirit, corresponding to phenomenal
subjectivity and to phenomenal objectivity, are thus flanked by supersoul and superspirit,
corresponding to noumenal objectivity and to noumenal subjectivity, and where the soul is feminine and
the spirit masculine, the supersoul is diabolic and
the superspirit divine. The noumenal
objectivity of the supersoul contrasts, as outer
light to inner light, with the noumenal subjectivity
of the superspirit, while the phenomenal subjectivity
of the soul contrasts, as outer darkness to inner darkness, with the phenomenal
objectivity of the spirit. Soul and
spirit are ever in opposition as nature and artifice, just as supersoul and superspirit
constitute an effective opposition between supernature
and super-artifice, the Father and the Holy Spirit of a solar/stellar polarity
which flanks the planar/lunar polarity of the Mother and the Son. Now if soul, the essence of nature, is
antithetical to spirit, the essence of artifice, then soul is of the star and
spirit of the cross. Similarly, if supersoul, the essence of supernature,
is antithetical to superspirit, the essence of
super-artifice, then supersoul is of the superstar
and superspirit of the supercross.
161i. If
the cultivation of soul is cultural, then the pursuit of nature, the appearance
of soul (the 'will' for Schopenhauer), is philistine, since culture and
philistinism stand to soul and nature as inner and outer manifestations of the
worldly (planar), and therefore have their metaphysical/physical parallels in
the atomic-wavicle/atomic-particle distinction
between the Blessed Mother and the Antimother, viz.
Catholicism and Republicanism.
ii. Likewise if the cultivation of spirit is
civilized, then the pursuit of artifice, the appearance of spirit (the
'intellect' or 'idea' for Schopenhauer), is barbarous, since civilization and
barbarism stand to spirit and artifice as inner and outer manifestations of the
purgatorial (lunar), and therefore have their metaphysical/physical parallels
in the neutron-wavicle/neutron-particle distinction
between the Son and the Antichrist, viz. Protestantism and Parliamentarianism
(liberalism).
iii. Similarly, if the cultivation of supersoul, the essence of supernature,
is supercultured, then the pursuit of supernature, the appearance of supersoul,
is superphilistine, since superculture
and superphilistinism stand to supersoul
and supernature as inner and outer manifestations of
the alpha (solar), and therefore have their metaphysical/physical parallels in
the proton-wavicle/proton-particle distinction
between the Father and the Antifather, viz.
Fundamentalism and Communism.
iv. Finally, if the cultivation of superspirit, the essence of super-artifice, is supercivilized, then the pursuit of super-artifice, the
appearance of superspirit, is superbarbarous,
since supercivilization and superbarbarism
stand to superspirit and super-artifice as inner and
outer manifestations of the omega (stellar), and therefore have their
metaphysical/physical parallels in the electron-wavicle/electron-particle
distinction between the Holy Spirit and the Antispirit,
viz. Transcendentalism and Fascism.
162. From supersoul to soul, and from
soul, via a spiritual detour, to supra-soul (superspirit),
as from the Father to the Mother, and the Mother, via the Son, to the Holy
Spirit. It would be wrong to suppose
that because the Mother and the Son are in polar
positions (as between the world and purgatory) the Mother is Antichrist
vis-à-vis Christ. Clearly, this is
nonsense, because to be 'anti' one must be in complementary opposition to a
given metaphysical position, existing as a particle fall from wavicle blessedness.
The only Antichrist to Christ is the political, and therefore
parliamentary, position of a neutron-particle cursedness (in evil and hate),
whereas the Mother, existing in atomic-wavicle
blessedness (of beauty and pleasure), is simply germane to the world as an
alternative deity in positive competition with the Son (plus the Father and the
Holy Spirit) for the hearts and minds of men, some of whom will prefer soul to
spirit, others spirit to soul, yet others supersoul
to superspirit, and even some who will prefer superspirit to supersoul, the
Holy Ghost to the Father (not to mention the Mother and Son). No, the Mother is no more Antichristic
than the Father or the Holy Spirit. The
Mother is simply what she is, and against her, in complementary opposition, is
ranged the Antimother of atomic-particle cursedness
(in ugliness and pain), viz. Republicanism vis-à-vis Catholicism.
163. What
makes sex ungodly, and therefore 'sinful', is the fact that it is rooted in a
proton imposition upon the atomic, viz. the Father upon the Mother, with the
possibility of a neutron child, viz. the Son and/or Daughter, following
conception. Thus the electron, which
alone appertains to God, is left out of the picture, and what happens is akin
to a solar-planar-lunar vicious circle of heathen sin, with little or no
possibility of a stellar redemption ... in God.
Consequently, sex can only be unattractive to the saved spirit, the
free-electron spirit of the godly, because its starting-point in the proton, or
Father, is effectively diabolic, and one could say that a man becomes or shows
himself to be a devil when engaged in the dialectic of worldly sin, a diabolic
thesis vis-à-vis a worldly antithesis, viz. the woman, with the possibility of
a lunar synthesis following conception.
Whether this devil is negative or positive, of the Antifather
(Satan) or the Father, will depend upon whether his approach to coitus is
particle orientated (and collectivistic) or wavicle
orientated (and individualistic), that is to say, whether he has sex in a
front-to-back position with the woman or in a front-to-front position, from
behind or face-to-face, and I would argue that whereas the former connotes with
(proton-particle) weakness and humiliation, the latter connotes with (proton-wavicle) strength and pride, a difference, in effect,
between science (physics) and religion (ritual), centrifugal objectivity and
centripetal objectivity. Moreover, it
would seem that a precondition of one or other of the two main approaches to
coitus is the nature of the woman's clothing, i.e. whether dress or skirt, so
that women garbed in a dress, which is an absolutist entity, are more exposed
to being taken from behind, in a front-to-back position, than those whose
preferred mode of clothing is a skirt, the relativity of which vis-à-vis vest
or blouse would seem to indicate a preference for and/or entitlement to
face-to-face coitus in deference to a more subjective integrity, an integrity,
one might say, of wavicle as opposed to particle
atoms. However that may be, sex can only
be ungodly whatever the favoured approach of the participants; for the Father
and the Holy Spirit are no less antithetical in regard to positive
diabolic/divine options than the Antifather (Satan)
and the Antispirit (Jehovah) in regard to negative
diabolic/divine options, and only a fool would seriously take the Father for
God, confounding Him with either the Creator (the Antispirit)
or the ultimate Creation (the Holy Spirit), the former of which began the
Universe (in electron particles) and the latter of which is destined to end it
(in electron wavicles), the alpha and omega of the
First One and the Last One, divine appearances and divine essences. He who stands aside from upper-class protons,
working-class atoms, and middle-class neutrons is before or beyond the vicious
circle of solar-planar-lunar enslavement, whether in the classless electron
particles of stellar virtue (before) or in the classless electron wavicles of superstellar virtue
(beyond), but only he who is beyond the vicious circle of the worldly fall is
truly classless and thus of the Saved.
164i. To distinguish the noumenal outer
subjectivity of the Antispirit from the noumenal inner subjectivity of the Holy Spirit ... on the
basis of an electron-particle/electron-wavicle
dichotomy.
ii. Likewise, to
distinguish the noumenal outer objectivity of the Antifather from the noumenal
inner objectivity of the Father on the basis of a proton-particle/proton-wavicle dichotomy.
iii. Similarly, to
distinguish the pseudo-noumenal (quasi-phenomenal)
outer subjectivity of the Antimother from the pseudo-noumenal (quasi-phenomenal) inner subjectivity of the
Mother on the basis of an atomic-particle/atomic-wavicle
dichotomy.
iv. Finally, to
distinguish the pseudo-noumenal (quasi-phenomenal)
outer objectivity of the Antison from the pseudo-noumenal (quasi-phenomenal) inner objectivity of the Son on
the basis of a neutron-particle/neutron-wavicle
dichotomy.
165i. Thus, keeping to the same sequence, to
distinguish the apparent stellar from the essential stellar (superstellar) on the basis of a chemistry/devotion divide.
ii.
To distinguish the apparent solar from
the essential solar (supersolar) on the basis of a
physics/ritual divide.
iii.
To distinguish the apparent planar from
the essential planar (superplanar) on the basis of a
biology/aesthetics divide.
iv.
To distinguish the apparent lunar from
the essential lunar (superlunar) on the basis of a
technology/ethics divide. Such, then,
are the alpha/omega distinctions between the Devil and God, Hell and Heaven,
science and religion, protons and electrons.
166i. When
it comes, by contrast, to the intermediate distinctions between the masculine
and the feminine, purgatory and the world, politics and economics, neutrons and
atoms, we shall have to distinguish the pseudo-noumenal
(quasi-phenomenal) outer subjectivity of the Inner Antispirit
from the pseudo-noumenal (quasi-phenomenal) inner
subjectivity of the Outer Spirit on the basis of an electron-biased
neutron-particle/atomic-wavicle divide.
ii. Likewise, to
distinguish the pseudo-noumenal (quasi-phenomenal)
outer objectivity of the Inner Antifather from the
pseudo-noumenal (quasi-phenomenal) inner objectivity
of the Outer Father on the basis of a proton-biased neutron-particle/atomic-wavicle divide.
iii. Similarly, to
distinguish the phenomenal outer objectivity of the Inner Antimother
from the phenomenal inner subjectivity of the Outer Mother on the basis of an
atom-biased neutron-particle/atomic-wavicle divide.
iv. Finally, to
distinguish the phenomenal outer objectivity of the Inner Antison
from the phenomenal inner subjectivity of the Outer Son on the basis of a
neutron-particle/neutron-biased atomic-wavicle
divide.
167i. Hence to distinguish the apparent inner
stellar from the essential inner stellar (inner superstellar)
on the basis of a totalitarian/corporate divide.
ii. To distinguish the apparent inner solar
from the essential inner solar (inner supersolar) on
the basis of an authoritarian/feudal divide.
iii. To distinguish the apparent inner planar
from the essential inner planar (inner superplanar)
on the basis of a republican/socialist divide.
iv. And, finally, to
distinguish the apparent inner lunar from the essential inner lunar (superlunar) on the basis of a liberal/capitalist divide.
168i. Thus
whereas in science, for example, technology is of the Antison,
liberalism, its political parallel, is of the Inner Antison.
ii. Likewise,
whereas biology is of the Antimother, republicanism,
its political parallel, is of the Inner Antimother.
iii. Conversely whereas in religion, for example,
ethics is of the Son, capitalism, its economic parallel, is of the Outer Son.
iv. Similarly, whereas aesthetics is of the
Mother, socialism, its economic parallel, is of the Outer Mother. And so on ... through all
possible permutations of our fourfold categories and their subdivisions
thereof.
169. Whereas
999 is suggestive, in its top-heavy circularities, of the lunar, and thus of
purgatorial criteria, 666 is no less suggestive, given its bottom-heavy circularities,
of the planar, and thus of worldly criteria.
Globes that are above and globes that are below (9/6) in Son/Mother, or Antison/Antimother, or Inner Antison/Inner
Antimother, or Outer Son/Outer Mother distinctions,
as between bourgeois religion, science, politics, and economics on the one hand
(that of the 999), and proletarian religion, science, politics, and economics
on the other hand (that of the 666), always allowing for a sort of bourgeois
republican compromise in between which would have to take the form of 888,
where the globes are in balance. However
that may be, history requires that the 666 eclipses both the 999 and the 888,
as the lunar is superseded by the planar and the proletarian meek accordingly
inherit the earth from the materialistic bourgeoisie. But the People must be saved from the world,
and thus the 666 of their own ensuing power, by the Second Coming ... if
Heaven, and thus the Holy Spirit, is to become a concrete reality and actually
acquire institutional permanence in the context of the Social Transcendentalist
Centre, with its concomitance of a religiously sovereign People. The lunar may be 999 and the planar 666, but
the stellar can only be 0, the 0, more specifically, of the omega space towards
which the pure spirit of electron wavicles will rise
in resurrectional salvation.
170i. Physics
is science in an upper-class guise; biology science in a lower-class guise;
technology science in a middle-class guise; chemistry science in a classless
guise. However, science is par excellence the discipline of the
upper class, and never more so than in the context of physics.
ii. Likewise, feudalism is economics in an
upper-class guise; socialism economics in a lower-class guise; capitalism
economics in a middle-class guise; corporatism economics in a classless
guise. However, economics is par excellence the discipline of the
lower class, and never more so than in the context of socialism.
iii. Similarly,
authoritarianism is politics in an upper-class guise; republicanism politics in
a lower-class guise; parliamentarianism politics in a middle-class guise;
totalitarianism politics in a classless guise.
However, politics is par excellence the discipline of the middle class, and never
more so than in the context of parliamentarianism.
iv. Finally, ritual is religion in an
upper-class guise; aesthetics (art) religion in a lower-class guise; ethics
religion in a middle-class guise; devotion religion in a classless guise. However, religion is par excellence the discipline of the
classless, and never more so than in the context of devotion.
171i. It
could be said of science that it is 'bovaryized' away
from its essence in physics when in the contexts of biology, technology, and
chemistry, and that whilst it is genuinely upper class in the context of
physics, it is only quasi-lowerclass,
quasi-middleclass, and quasi-classless in the contexts of biology, technology,
and chemistry respectively.
ii. Likewise, it could be said of economics
that it is 'bovaryized' away from its essence in
socialism (or agrarianism) when in the contexts of feudalism, capitalism, and
corporatism, and that whilst it is genuinely lower class in the context of
socialism, it is only quasi-upperclass,
quasi-middleclass, and quasi-classless in the contexts of feudalism,
capitalism, and corporatism respectively.
iii. Similarly, it could be said of politics that
it is 'bovaryized' away from its essence in
parliamentarianism (liberalism) when in the contexts of authoritarianism,
republicanism, and totalitarianism, and that whilst it is genuinely middle
class in the context of parliamentarianism, it is only quasi-upperclass, quasi-lowerclass, and quasi-classless in the
contexts of authoritarianism, republicanism, and totalitarianism respectively.
iv. Finally, it could be said of religion that
it is 'bovaryized' away from its essence in devotion
when in the contexts of ritual, art, and ethics, and that whilst it is
genuinely classless in the context of devotion, it is only quasi-upperclass, quasi-lowerclass, and quasi-middleclass in the
contexts of ritual, aesthetics, and ethics respectively.
172i. Since science is fundamentally the discipline of the Antifather (physics), biology is the Antifather
in the guise of the Antimother, technology the Antifather in the guise of the Antison,
and chemistry the Antifather in the guise of the Antispirit. A quasi-atomic, quasi-neutronic, and
quasi-electronic 'bovaryization', in each case, of
the proton root, or essence, of science.
ii. Likewise, since economics is fundamentally
the discipline of the Outer Mother (socialism), feudalism is the Outer Mother
in the guise of the Outer Father, capitalism the Outer Mother in the guise of
the Outer Son, and corporatism the Outer Mother in the guise of the Outer
Spirit. A quasi-protonic, quasi-neutronic, and quasi-electronic 'bovaryization', in each case, of the atomic root, or
essence, of economics.
iii. Similarly, since politics is essentially the
discipline of the Inner Antison (parliamentarianism),
authoritarianism is the Inner Antison in the guise of
the Inner Antifather, republicanism the Inner Antison in the guise of the Inner Antimother,
and totalitarianism the Inner Antison in the guise of
the Inner Antispirit.
A quasi-protonic, quasi-atomic, and quasi-electronic 'bovaryization', in each case, of the neutron essence of
politics.
iv. Finally, since religion is essentially the
discipline of the Holy Spirit (devotion), ritual is the Holy Spirit in the
guise of the Father, art the Holy Spirit in the guise of the Mother, and ethics
the Holy Spirit in the guise of the Son.
A quasi-protonic,
quasi-atomic, and quasi-neutronic 'bovaryization', in
each case, of the electron essence of religion.
173. To see drama as the literature of speech and philosophy as
the literature of thought, thereby drawing a distinction between 'the speaker'
and 'the thinker' on the basis of a sort of alpha/omega literary divide. Similarly, to draw a distinction between 'the
writer', or novelist, and 'the reader', or poet, since the novelist is par excellence a writer, whereas the
poet, although something of a writer in his own right, is more readily
associated with public readings of his work than with the actual writing of it,
and therefore qualifies, by analogue, for association with the notion of a literature
of reading as opposed to writing, a literature which places him in between the
dramatist and the philosopher but over the writer. For where the writer's association is with a
literature of action, of plot before the word, and the dramatist's association
with a literature of speech, of word-motivated action, the poet's is with a
literature of intellect, of writing to read, and in reading his verse he
achieves literary fulfilment, the sort of fulfilment which the philosopher only
achieves in thought, in thinking to write (though writing to think is also
pertinent to a philosopher's achievement, albeit from an alpha-fundamentalist
rather than an omega-transcendentalist standpoint). Thus the philosopher is indeed antithetical
not to the poet but to the dramatist, who writes to speak, and whose speech is
the inspiration, in consequence, of dramatic action. In drama, pride precedes strength, in
philosophy truth precedes joy. Where
poetry and prose are concerned, however, beauty precedes pleasure and love
precedes goodness. For the novelist must
first conceive of a beautiful action before he can write, whereas the poet must
first love his poem before he can read it.
174. From
the noumenal objectivity of dramatic speech to the noumenal subjectivity of philosophic thought via the
phenomenal objectivity of poetry recitals and the phenomenal subjectivity of
fiction-writing. From
a literary alpha to a literary omega via purgatorial and worldly relativities
in between, speaking and thinking being no less noumenal
than reading and writing are phenomenal.
A literary salvation for the world (of fiction) is from drama and
poetry, whereas a literary salvation from the world is in philosophy, which
alone pertains, in its pursuit of truth, to God.
175. Prose
poems are to poetry what short stories are to fiction - namely, a middle-ground
extrapolation which brings the Son to the Mother and the Mother to the Son in a
sort of lunar/planar compromise between the two. Prose poems descend towards the world, while
short stories (poetic prose) ascend towards purgatory, though each of these
hybrid genres stops well short, as it were, of actually reaching either
extreme.
176. As
branches of the Arts, music, architecture, literature, and art appertain to a
religious (as opposed to a scientific, economic, or political) integrity, with,
broadly, music as the art of the Father (an emotional 'bovaryization'
of the Holy Spirit, i.e. God), architecture as the art of the Mother (a wilful
'bovaryization' of the Holy Spirit), literature as
the art of the Son (an intellectual 'bovaryization'
of the Holy Spirit), and art alone truly standing as the art of the Holy Spirit
(in deference to an electron-wavicle
spirituality). However, notwithstanding
the fact that each branch of the Arts is subdivisible
into four main disciplines (corresponding, in some sense, to each pole of the
religious quadruplicity), we should distinguish
between art which is fully religious, and therefore electronic, and art which,
being acoustic or naturalistic, effectively appertains not to Heaven but to the
world ... in a kind of atomic affiliation with economics. Such art, whether musical, architectural,
literary, or plastic, I shall describe as pertaining to the Outer Father in the
case of music, to the Outer Mother in the case of architecture, to the Outer
Son in the case of literature, and to the Outer Spirit in the case of art, and
where true art is religious, it is economic.
177i. In music, such 'economic art' takes the form of oratorios
(the music of the Outer Father), while the music of true art takes the form of
soul (the music of the Father).
ii. In architecture, it takes the form of
residential housing (the architecture of the Outer Mother), while the
architecture of true art takes the form of tower blocks (the architecture of
the Mother).
iii. In literature,
it takes the form of rhymed poetry (the literature of the Outer Son), while the
literature of true art takes the form of abstract computer poems (the
literature of the Son).
iv. In art, it takes
the form of drawing (the art of the Outer Spirit), while the art of true art
takes the form of computer graphics (the art of the Holy Spirit).
178i. Where
the three remaining subdivisions of the Arts are concerned, we are of course
speaking, in music, of ballet, symphonies, and concertos (the acoustic music of
the pseudo-Outer Mother, the pseudo-Outer Son, and the pseudo-Outer Spirit), as
opposed, in supermusic, to pop, rock, and jazz (the
electric music of the pseudo-Mother, the pseudo-Son, and of the pseudo-Spirit).
ii. In
architecture, we are speaking of civic, commercial, and ecclesiastical (the
naturalistic architecture of the pseudo-Outer Father, the pseudo-Outer Son, and
the pseudo-Outer Spirit), as opposed, in super-architecture, to towering civic,
commercial, and ecclesiastical buildings (the synthetic architecture of the
pseudo-Father, the pseudo-Son, and the pseudo-Spirit).
iii. In literature,
we are speaking of drama, novels, and philosophy (the book-based literature of
the pseudo-Outer Father, the pseudo-Outer Mother, and the pseudo-Outer Spirit),
as opposed, in super literature, to film drama, radio fiction, and computer
programming (the electronic literature of the pseudo-Father, the pseudo-Mother,
and the pseudo-Spirit).
iv. In art, we are
speaking of painting, figure sculpture, and busts (the naturalistic art of the
pseudo-Outer Father, the pseudo-Outer Mother, and the pseudo-Outer Son), as
opposed, in super-art, to light art, light sculpture, and photography (the
electric or synthetic art of the pseudo-Father, the pseudo-Mother, and the
pseudo-Son).
179. Let
us now endeavour to tabulate the different Arts and their relations both to the
world and to Heaven, thus:-
i. Music as the
art of the Outer Father when acoustic, but of the Father when electric.
ii. Architecture as the art of the Outer Mother
when traditional, but of the Mother when modern.
iii. Literature as the art of the Outer Son when
book-based, but of the Son when electronic.
iv. Art as the art of the Outer Spirit when
naturalistic, but of the Holy Spirit when synthetic.
180i. Added
to which we have the subdivisions of music, viz. oratorios, ballet, symphonies,
and concertos, which contrast, as atoms to electrons, with the fourfold
subdivisions of modern music (supermusic) into soul,
dance, rock, and jazz.
ii.
The subdivisions of architecture, viz.
civic, residential, commercial, and ecclesiastical, which contrast, as atoms to
electrons, with the fourfold subdivisions of modern architecture
(super-architecture) into towering civic, residential, commercial, and
ecclesiastical.
iii. The
subdivisions of literature, viz. drama, fiction, poetry, and philosophy, which
contrast, as atoms to electrons, with the fourfold subdivisions of modern
literature (super literature) into film drama, radio fiction, computer poems,
and computer programming.
iv. The subdivisions
of art, viz. painting, sculpture, busts, and drawing, which contrast, as atoms
to electrons, with the fourfold subdivisions of modern art (super-art) into
light art, light sculpture, photography, and computer graphics.
181. Where
the Arts exist there are also the Anti-arts, whether in music, architecture,
literature, or art, and I shall argue that where the Anti-Arts are acoustic,
naturalistic, traditional, or whatever, what may be called the Anti-superarts are electric, if not electronic, and that, just
as we found a correlation between art and economics on the one hand and
super-art and religion on the other, so a like-correlation exists between
anti-art and politics on the one hand and anti-superart
and science on the other, giving us a kind of vertical antithesis between
anti-art and art, but a horizontal, or alpha/omega, antithesis between anti-superart and super-art, the former pair equivalent, in their
purgatorial/worldly polarity, to politics and economics, the latter pair
equivalent to science and religion, to the Devil and God. Hence where art is bureaucratic, anti-art is
democratic. And where super-art is
theocratic, anti-superart is autocratic. Art is phenomenally subjective (and therefore
feminine), whilst anti-art is phenomenally objective (and therefore
masculine). Anti-superart
is noumenally objective (and therefore diabolic),
while super-art is noumenally subjective (and
therefore divine). Anti-art is of the
Inner Antifather in music, the Inner Antimother in architecture, the Inner Antison
in literature, and the Inner Antispirit in art,
whereas anti-superart is of the Antifather
in music, the Antimother in architecture, the Antison in literature, and the Antispirit
in art. I do not wish, at this point, to
go into the full gamut of anti-art and anti-superart
genres, but I will say this: that, whereas in music, antimusic
is of the Inner Antifather when operatic (compared to
which classical dance, symphonic poems, and virtuoso instrumentals assume
'pseudo' standings relative to an elemental 'bovaryization'),
anti-supermusic is of the Antifather
when conceived in the guise of rap (compared to which funk, punk, and blues
assume 'pseudo' standings relative to an elemental 'bovaryization'). For opera is to antimusic
what rap is to anti-supermusic: namely the alpha-most
discipline, and therefore what most accords with a parallel antithesis,
respectively, to oratorios and soul. In
fact, such an antithesis is nothing less than one between musical
authoritarianism and feudalism in the case of operas and oratorios, but ...
musical physics and ritual in the case of rap and soul.
182. Having
argued thus, I am obliged, on further reflection, to confess that I have
probably hyped soul, pop, rock, and jazz into standings which, frankly, they
don't generally deserve. For it seems to
me that rap, funk, punk, and blues are less anti-supermusical
revolts against a supermusical precondition than
degenerations of what is essentially, in any case, anti-supermusic
by dint of its reliance on what may be called drum-based rhythms. If soul, pop, rock, and jazz were truly supermusical art forms, then why the persistent reliance on
what is patently a noumenally objective, and
therefore particle-oriented, mode of rhythmic presentation, viz. drums? Does it not seem that, to greater or lesser
extents, all drum-based electric music is fundamentally
anti-supermusical, and therefore not so much a revolt
against supermusic (which, in any case, scarcely
existed in any great quantity or purism in the late-twentieth century) as a
further moral, though hardly technological, decline from antimusic,
viz. the secular 'classical' music of the nineteenth century? Hence where the latter was lunar or, if you
will, superlunar, the drum-based electric music of
the twentieth century was supersolar, and thus less
political in its essence than scientific, less a thing of the Inner Antifather (and its attendant 'bovaryizations')
than of the Antifather (with its attendant 'bovaryizations').
Therefore it would seem that things have gone from bad to worse, as from
purgatory to Hell, the masculine to the diabolic. Consequently, the only way they can improve
is through a supermusical rejection of anti-supermusic, and such a rejection, amounting to a moral
revolution, can only take the form of electronic music, the music of a
religious, as opposed to a scientific, age and sensibility. Such electronic music will avail itself of
electronic drums where anti-supermusic used acoustic
drums, and drum machines where anti-supermusic used
hand percussion. In other words, it
should be possible to distinguish, through a sort of star/cross dichotomy, supermusic of the Father and the Mother (based in
electronic percussion), from supermusic of the Son
and the Holy Spirit (based in the use of drum machines), no less than we can
distinguish the anti-supermusic of the Antifather and the Antimother
(based in acoustic drums) from the anti-supermusic of
the Antison and the Antispirit
(based in the use of hand percussion), thereby affirming a sort of
centrifugal/centripetal distinction between them.
183. Where
anti-art was largely a nineteenth-century romantic revolt against classical
precedent, anti-superart was mainly a
twentieth-century extension of such anti-art into the supersolar
regions of a science-based objectivity.
Therefore where anti-art takes the forms of secular paintings (including
twentieth-century abstracts), sculptures, busts, and drawings, anti-superart usually takes the forms of performance art (the
pseudo-Antifather), mobiles (the pseudo-Antimother), technological art (the pseudo-Antison), and airbrush art (the Antispirit). Where anti-art is naturalistic, it is
artificial and mechanical. Where
anti-art is purgatorial, it is hellish.
And it was the 'art' par excellence of the twentieth century, the century of anti-superart in whatever branch of the arts you care to
name. Only in light art, holography,
photography, and computer graphics does one see the supersession
of anti-superart by super-art, as soulful, wilful,
and intellectual 'bovaryizations' of the Holy Spirit,
commensurate with the pseudo-Father, the pseudo-Mother, and the pseudo-Son,
intimate, no matter how obliquely, of the spiritual art of the Holy Ghost per
se, and thus of computer art, the final resolution of all super-art in the
most unequivocally religious context of a programmed noumenal
subjectivity.
184. A
mistake I made in the past, but which I intend to rectify here ... as I bring
yet another re-evaluation to bear on preceding evaluations, was to see the
worldly star as centrifugal (and hence objective), but the cross as centripetal
(and hence subjective). Unfortunately,
recent logical procedures would not confirm me in that view, since it should be
evident that the worldly star, tying-in with the feminine, is phenomenally
subjective, whereas the cross, tying-in with the masculine, is phenomenally
objective, with planar/lunar distinctions between the two entities, entities
which, in the case of the worldly star, will be contiguously encircled but, in
the case of the cross, free-standing.
Hence where the worldly star is relatively subjective in its centripetal
binding, the purgatorial cross is relatively objective in its centrifugal
freedom. Therefore while the worldly
star is closer, as phenomenal subjectivity, to the supercross,
the cross is closer, as phenomenal objectivity, to the superstar, since where
the supercross is contiguously encircled, the
superstar is free-standing, and such an absolute distinction reflects a
divine/diabolic antithesis, which is nothing less than that between Hell and
Heaven. If the superstar is the lie and
the supercross the truth, then the cross is a
half-lie and the star a half-truth: the half-truth of phenomenal subjectivity
as against the half-lie of phenomenal objectivity. Salvation for the world ... of the
contiguously-encircled star ... is in the Heaven of the contiguously-encircled
cross, the supercross, and such salvation lifts
subjectivity from the relative to the absolute, the phenomenal to the noumenal, bringing divine redemption to pass.
185. Can
one therefore speak, as I did only a page or two ago, of a
centrifugal/centripetal dichotomy between, say, electronic percussion and drum
machines? No, it seems that such a
description cuts both ways, so that electronic percussion, for example, can be
either centrifugal (and objective) or centripetal (and subjective) depending on
the context in which it is used, i.e. whether free-standing in noumenal objectivity or contiguously-encircled - probably
through a more synth- or midi-based link-up - in
phenomenal subjectivity. Likewise it
seems to me that drum machines (we are of course happy to affirm a connection
between electronic percussion and the star and drum machines and the cross) can
be either centrifugal (and objective) or centripetal (and subjective),
depending on the context in which they are used, i.e. whether free-standing in phenomenal
objectivity or contiguously-encircled - possibly through a more synth- or computer-based link-up - in noumenal
subjectivity. Hence whereas electronic
percussion can be either of the superstar or the star, absolutely objective or
relatively subjective, drum machines will be either of the cross or the supercross, relatively objective or absolutely subjective,
and they should be known and judged accordingly.
186. We
may characterize the alpha/omega dichotomy between noumenal
objectivity and noumenal subjectivity in terms of
expression and impression, but the purgatorial/worldly dichotomy between
phenomenal objectivity and phenomenal subjectivity in terms of oppression and
repression. Objectivity, which is diabolic/masculine, either expresses itself (noumenal) or oppresses others (phenomenal), whereas
subjectivity, which is feminine/divine, either represses itself (phenomenal) or
impresses others (noumenal). Oppression and repression are no less
mutually exclusive than expression and impression, though the world, being
phenomenally relative, can be repressed from above both directly, through the
oppression of phenomenal objectivity, and indirectly, through the
self-expression of noumenal objectivity. Liberation for the world is from both
oppression and expression, and the liberated world (Marxist) is then in a
position to be saved from itself (and repression) for the noumenal
subjectivity of the other, viz. God (impression). If the noumenal is
expressive in the alpha, then it will be impressive in the omega. If the phenomenal is oppressive in the
purgatorial, then it will be repressive in the worldly. A selfish expression (of
Hell) by the diabolic, and a selfless impression (of Heaven) by the divine. A selfish oppression (of
the world) by the masculine, and a selfless repression (of God) by the
feminine. Objectivity is selfish,
though noumenal objectivity is self-centred (and
proton-expressive), whereas phenomenal objectivity is directed towards others
(neutron-oppressive). Conversely,
subjectivity is selfless, though phenomenal subjectivity is directed against
the self (electron-repressive), whereas noumenal
subjectivity is directed towards the other, viz. God, in impressive devotion to
electron-wavicle transcendence. God is impressive, and those who are godly
seek to impress.
187. Oppressors
become expressers, crosses burn and the superstar is unleashed upon the world
in selfish reaction to its selfless revolt, the proton lie against the atomic
half-truth. If God is impressive, then
the Devil is expressive, and the Diabolic accordingly express their anger and
opposition to the world and its liberation struggles. People are killed and tortured, and all
because they no longer wish to be the passive victims of lunar oppression,
suffering, in consequence, the indignity of solar expression. Liberalism, under threat from a world in
Marxian revolt against its oppressors, has unleashed the 'dogs of war' upon the
People, and the People are torn to shreds as the nightmare of noumenal expression unfolds. Yet Republicanism can and has triumphed, and
the People often kill their tormentors and emerge victorious from the nightmare
into which masculine reaction has plunged them.
The feminine meek do inherit the earth, partially if not entirely,
relatively if not absolutely, and with democracy in their grasp they take
political, judicial, and economic sins upon their shoulders from fear that such
sins, or that which is ungodly, should ever return to the hands of their
historical oppressors and be used against them ... to the greater glory, if
needs be, of noumenal self-expression. Yes, the meek can and do inherit the
earth. But if the meek are to be saved
from their sins, they will have to democratically fob them off onto the
messianic equivalence of a Second Coming when the opportunity arises, in order
that the dream of Paradise may become a reality and noumenal
subjectivity replace the phenomenal subjectivity of their republican
inheritance. Power for the People is not
the end-in-itself that it was for their historical oppressors, but a means to a
new and greater end - the end, namely, of selfless impression in devotion to
the other. Only when they have been
saved from their worldly sins, through the Second Coming equivalence, will the
People truly see God and the other become the supreme self of the spirit
within. Only then will the supercross prevail, and prevail, in electron blessedness,
for all Eternity. Verily, that is the
Truth, that is my Will, and that is the Way ... to the joyful wisdom of the Life
Supreme
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