Op. 50




Supernotational Philosophy


Copyright 2011 John O'Loughlin





Aphs. 1-90



1.   To see amorality not as a middle ground in between immorality and morality, but as a tendency to alternate between such extremes, so that the amoral man is both immoral and moral by turns.


2.   To distinguish between the absolute immorality of noumenal objectivity and the relative immorality of phenomenal objectivity on the one hand, and between the relative morality of phenomenal subjectivity and the absolute morality of noumenal subjectivity on the other hand.  Thus a distinction, broadly, between the absolute immorality of science and the relative immorality of politics, as against the relative morality of economics and the absolute morality of religion.  Diabolic to masculine in the one case, that of the objective (both noumenal and phenomenal), feminine to divine in the other case, that of the subjective (both phenomenal and noumenal).


3.   The Devil separates, but God unites.  Science separates, or reduces matter to its basic components in an attempt to dominate it, whereas religion unites, or brings people together in order that they may transcend their phenomenal selves through the noumenal self of God.  Similarly politics separates, or divides people from one another on the basis of party allegiance, whereas economics unites, or brings people together in pursuit of common economic goals.  The only difference between science and politics, however, is that whereas science separates absolutely, on the basis of noumenal objectivity, politics separates relatively, on the basis of phenomenal objectivity.  Likewise the significant difference between economics and religion is that whereas economics unites people relatively, on the basis of phenomenal subjectivity, religion unites them absolutely, on the basis of noumenal subjectivity.  Marx may bring phenomenal selves together into unions of the working class, the class of the world (and hence economics), but only God can bring the noumenal self of an absolute unity to pass.


4.   Hell is the noumenal separateness (disunity) of a proton-particle absolutism; Heaven, by contrast, the noumenal joinedness (unity) of an electron-wavicle absolutism.  The former is absolutely cursed and the latter absolutely blessed.  Purgatory is the phenomenal separateness (disunity) of a neutron-particle relativity, the world the phenomenal joinedness (unity) of an atomic-wavicle relativity.  The former is relatively cursed and the latter relatively blessed.


5.   Freedom, which is commensurate with particle objectivity, is cursed, both absolutely (through science) and relatively (through politics), whereas binding, which is commensurate with wavicle subjectivity, is blessed, both relatively (through economics) and absolutely (through religion).  Freedom is a curse of the unbounded star (noumenal) and of the unbounded cross (phenomenal), whereas binding is a blessing of the bounded star (phenomenal) and of the bounded cross (noumenal).  Hence whereas the Father and Christ are both, relative to religion, cursed, the Mother (Blessed Virgin) and the Holy Spirit are alike blessed - the former relatively and the latter to an absolute degree.


6.   Individualism is a thing of the Devil, collectivism a thing of God.  The Devil separates into individuals, God unites into collectives.  Satan was himself a fall from the binding to the primal heavenly collectivism into the freedom of hellish individualism, and was thereby accursed.  Yet if the Devil is absolutely accursed in his noumenal individualism, then Purgatory is relatively accursed in its phenomenal individualism, the individualism or, rather, individuality (for the 'ity' differs from the 'ism' as phenomenal from noumenal) of the lunar as opposed to solar, and hence politics as against science.   Contrasted to this individuality, however, we find the collectivity of the world which, in its phenomenal subjectivity, strives to unite the People against their individualistic oppressors, and from which we can extrapolate the noumenal subjectivity or, rather, subjectivism (for the same criteria relating to the distinction between the 'ity' and the 'ism' apply here) of God ... in an absolute collectivism which transcends the world in and through the Saviour, Who is One with God.  Thus whereas individualism and collectivism are noumenally absolute, individuality and collectivity are phenomenally relative, the relativity of purgatory and the world as against the absolutism of Hell and Heaven.


7.   If the Devil is individualism, or noumenal objectivism, and God collectivism, or noumenal subjectivism, then the Devil is public and God private, like, be it noted, science and religion, the former absolutely outer and the latter absolutely inner.  Yet in between the absolute public and the absolute private we find the relative public and the relative private, the relativity of politics and economics, the former of which is relatively outer and the latter relatively inner, with objective and subjective distinctions in regard to their respective masculine and feminine essences.  We can no more speak of the bounded star as public than of the free cross as private; for the one appertains to the collectivity of phenomenal subjectivity and the other to the individuality of phenomenal objectivity.  The bounded star of the world is no more public because the free star (superstar) of Hell is public, than the free cross of purgatory is private because the bound cross (supercross) of Heaven is private.  The private begins where the public ends, and the private is always subjective, and therefore economic or religious, where the public is objective, and therefore scientific or political.


8.   What is the difference, you may wonder, between a public school and a private school?  For, assuredly, there is one, and it is nothing less than a distinction between the Devil and God, science and religion, alpha and omega, noumenal objectivism and noumenal subjectivism, individualism and collectivism.  Quite simply, the public school has a secular bias and the private school a religious bias, the former staffed by teachers of a scientific persuasion, the latter by priests and/or nuns, so that we may infer a sort of English/Irish dichotomy between the two extremes, which makes for a diametrically contrary approach to the world.  And yet, in between, we find the vertical axis, as it were, of grammar and state schools, the former purgatorial where the latter are worldly, a distinction, quite clearly, between politics and economics, phenomenal objectivity and phenomenal subjectivity, individuality and collectivity, which tends to the production not of soul and spirit, as in the public/private dichotomy, but of intellect and will; not of heat and light but of coldness and darkness, and which thereby establishes or, rather, confirms a middle-class/working-class dichotomy, as against the upper-class/classless distinction existing between public schools and private schools.  Of course, we should not forget that this middle-class/working-class dichotomy is not absolute, like the upper-class/classless one, and that grammar schools and state schools can accordingly draw together into comprehensives, which confirm the relativity of the phenomenal in a sort of educational parallel to bourgeois republicanism, that mid-point between liberal democracy and social democracy, parliamentarianism and People's republics.


9.   No less than 6 is the number of the world and 9, its polar antithesis, the number of purgatory ... so 3 is the number of the Devil and 12 the number of God, since 3 is no less horizontally antithetical to 12 than 9 is vertically antithetical to 6.  We speak of 3 in connection with triangles, triads, troikas, trinities, trios, tridents, and other such threefold phenomena, and even treble 6, the Biblical number of the Beast, is only conceivable as diabolic on account of the factor of three, which constrains the 6, viz. the world, to the Devil's will, whether that Devil be Lenin, Stalin, Mao, or whoever.  Conversely, a double 6 would point in the direction of the world coming under God's will, since two sixes are twelve, and twelve, being a divine number, is the number of Christ's disciples, of the twelve days of Christmas, the twelve months of the year, the twelve signs of the zodiac, the twelve stages of life which both precede and succeed the human stage, and so on.


10.  To speak not of a fundamentalist/transcendentalist dichotomy between the alpha and omega of the divine spectrum, but of the divine spectrum being transcendental in both its alpha (Jehovah) and omega (Universal Spirit) manifestations, with negative and positive, false and true implications respectively.  Hence the false transcendentalism of the alpha ... as against the true transcendentalism of the omega, whether one thinks of such a dichotomy in traditional naturalistic terms (old brain), as between Judaism and Taoism, or in contemporary artificial terms (new brain), as between Marxism and Social Transcendentalism.


11.  Formerly, I would have thought not only of Judaism in terms of fundamentalism, but of Judaism and Islam being roughly equivalent and therefore appertaining to the same God - one extrapolated, needless to say, from the central star of the Galaxy.  Now I have good reason to doubt the validity of such a viewpoint; for it seems to me that the historical friction between Judaism and Islam, not to mention Jews and Arabs, owes more than a little to the fact that Islam is not commensurate with Judaism but, being a much younger religion, appertains, through Mohammed, to an omega extrapolation from, and therefore antithesis to, the sun, so that it effectively has less to do with illusion and sadness than with strength and pride, standing in direct opposition, traditionally, to oriental despotism, that autocratic equivalence whose quantitative and qualitative concomitants are weakness and humiliation, the concomitants of the Satanic Fall from Jehovah which make for a species of fundamentalism as false and negative as Islamic fundamentalism is true and positive.  Yet what applies to oriental despotism would also apply to Bolshevism or Sovietism, that diabolic fall from Marx, which is to the modern world what despotism was to the ancient one, a sort of false fundamentalism which Islam rightly perceives as a threat to its own omega-biased integrity, and against which it has accordingly revolted through the upsurge of Islamic Fundamentalism, the contemporary form of Islam which is no less of the new brain than the traditional, pre-Soviet form was of the old brain.  Hence whilst Islam is assuredly fundamentalist rather than transcendentalist, it signifies the true fundamentalism of positive soul as against the false fundamentalism of negative soul, a positive ritual-based creed which fights shy of both negative ritual (false fundamentalism) and negative/positive devotion ... in, traditionally, the Judaic/Taoist polarity of the old brain and, contemporaneously, the Marxist/Social Transcendentalist polarity of the new one, where transcendentalism is either false or true, particle or wavicle, in relation to alpha or omega spirit.  Thus where transcendentalism is spiritual, and hence of the electron, fundamentalism is soulful, and hence of the proton.  Whether transcendentalism is negative or positive, it is of the Divine, whereas fundamentalism is of the Diabolic even in its positive, or Islamic, manifestation.


12.  Unlike transcendentalism and fundamentalism, Christianity has its roots in the world, since it derives from a more evolved or, depending on your standpoint, devolved background that had both Grecian and Germanic pagan traditions with which to contend.  The Father of Christianity is neither commensurate with Jehovah nor Allah, spirit nor soul, but, rather, with worldly will, and has its basis less in the Cosmos than in the scrotum, with a trinity of the 'Three in One' that would seem to derive from the scrotum, the penis, and semen, so that the penis, or Christ, is apperceived as the channel through which the semen, or spirit of the Father, reaches the world, viz. woman, from its base in the scrotum, or Father.  Hence, as a religion of the will, Christianity affirms the world even when it would appear to be denying it, and I would guess that of the three main traditional branches of Christianity, viz. Eastern Orthodoxy, Roman Catholicism, and Anglicanism, Eastern Orthodoxy is closer to the Father, and hence the scrotum; Roman Catholicism closer to the semen, and hence the Holy Spirit; and Anglicanism closer to the penis, and hence the Son, the channel through which the Holy Spirit ... of the Father ... reaches the world.  Although, that said, we must allow for the rather more puritanical forms of Christianity which reject the world in favour of an intellectual bias for the Word, and are accordingly lunar in their more evolved Protestant integrities.  For if Anglo-Catholicism is half-way up the lunar limbo, as it were, in its worldly affirmation of the Son, then Nonconformist Protestantism is right up it ... in an ethical rejection of the world, and hence the will, which makes the Cross the symbol of its revolt, a revolt against Christianity which is effectively anti-Christian.  For the Cross by itself is no worldly sentience but existential, not realistic but materialistic, and thus a symbol of phenomenal objectivity, the very thing upon which Christ, with his subjective doctrine of the 'kingdom within', was crucified by the Romans, and crucified precisely because, unlike the Jews (whose allegiance to Jehovah was symptomatic of noumenal subjectivism in its negative manifestation) they could only relate to the 'kingdom without', the objective kingdoms of the world.  No, the Cross by itself is a terrible symbol, and only those who are anti-Christian, and thus anti-Catholic, would uphold it ... to the detriment of the world.  Rest assured, however, that the Second Coming will know how to tell the living from the dead, terrestrial life from lunar death, and will judge accordingly!  The light within of the superstellar Beyond will be cultivated to a divine peak ... once the world is saved from its mundane sin and elevated to God, wherein scrotum, penis, and semen will have no place.  In fact, so irrelevant would the world be to God ... that something more drastic than circumcision may be required to safeguard the moral standing of the saved People and prevent their backsliding into worldly sin.


13.  Where formerly I would have regarded books as not genuinely contemporary in relation to, say, discs and tapes, I now regard them as being just as contemporary from a middle-class, or lunar, point of view, since it seems to me that books are lunar where, for example, tapes are planar (of the planetary world), discs stellar, and magazines solar.  Yes, I have gradually come to the view that there exists a kind of alpha/omega dichotomy between magazines and discs, with books and tapes forming a purgatorial/worldly polarity in between, much as though they pertained to a vertical rather than horizontal axis - the axis of, say, politics and economics as against science and religion.  However that may be, it seems to me that whereas magazines are upper class, and therefore of the outer light of noumenal objectivism, discs are classless, and hence of the inner light of noumenal subjectivism.  Similarly, I would contend that whereas books are middle class, and therefore of the outer darkness of phenomenal objectivity, tapes are working class, and hence of the inner darkness of phenomenal subjectivity.  For it seems to me that both magazines and books are objective, in contrast to the subjective nature of tapes and discs.  Furthermore, I should like to distinguish the divine alpha of stylus-employing LPs (vinyl records of a long playing status) from the divine omega of compact discs and laser discs in general, since it seems to me that such a transcendently alpha/omega distinction can be inferred to exist between, say, albums and CDs on the basis of their contrary allegiance to the inner light - the former in terms of a particle hardness (stylus) and the latter in terms of a wavicle softness (laser).  Hence where long-playing albums are somehow Marxian, compact discs are somewhat centrist in the Social Transcendentalist sense to which I would apply that term, a sense implying the omega of the inner light as opposed to its alpha.   However, if discs are divine, then magazines, appertaining to the outer light of photographic reproduction, are comparatively diabolic, whether in relation to the false fundamentalism, so to speak, of the negative alpha or, conversely, to the true fundamentalism of the positive omega - a distinction, I would argue, between, say, flat-spined magazines and their sharp-spined counterparts, where we are conscious of a sort of centrifugal/centripetal dichotomy between the two kinds of relationship to the outer light.  Yet we live in an age when, more often than not, God tends to evolve out of the Devil than to exist in splendid isolation from Him, and so we cannot be surprised when, say, computer magazines offer free compact floppies attached to their front covers, and it would appear that the Diabolic and the Divine overlap in what would strike this writer as a paradoxical juxtaposition.  Paradoxical or not, magazines do enter into a direct relationship with discs, just as, on the other axis, books enter into a like-relationship, from time to time, with tapes, as in the case of language paperbacks which come packed with audio cassettes in a sort of compromise situation between the lunar and the planar, the purgatorial and the worldly, that might suggest to some people an analogy with comprehensive schools or bourgeois republics or some such middle-class/working-class overlap.  Certainly books and tapes can be conceived in terms of a sort of alpha/omega dichotomy relative to their respective spectra, and I would argue that, for books, such a dichotomy will take the form of a photographic bias on the one hand and of a textural bias on the other, with perceptual and conceptual implications that can exist in lunar isolation or draw together into a kind of liberal compromise between the two extremes, whereas, for tapes, the dichotomy in question will be more along the lines of a video/audio divide than of a photographic/textural one.  Such a dichotomy reflects, in both cases, a sort of Left/Right division, since the Left is outer where the Right is inner, and books that heavily embrace photographs are no less left wing in relation to textural books than ... video cassettes are left wing in relation to audio cassettes.  In fact, one could argue that such a Left/Right distinction applies no less to magazines where there is a marked photographic/textural dichotomy, with 'balanced' magazines coming somewhere in-between.


14.  It would be as wrong, however, to regard all books as contemporary middle-class phenomena as to regard, say, all tapes as contemporary working-class phenomena.  If there is a contemporary quadruplicity between magazines, books, tapes, and discs, there are also traditional  quadruplicities involving some ancestor of any given medium, and where the contemporary quadruplicity might have reference to glossy magazines, paperbacks, cassettes, and albums and/or compact discs, we are thinking rather more in terms of, say, newspapers, hardbacks, tape-recorder spools, and old-fashioned 78rpm records and 45rpm singles for, at any rate, the most recent of the traditional quadruplicities, a quadruplicity that may well have reference to the midbrain where the contemporary one has reference to the new brain, and which would leave the possibility of a still older quadruplicity having reference to the old brain and thus to criteria in which, say, illuminated manuscripts, large leather-backed embossed books, double-handled scrolls, and single-handled scrolls were the approximate ancestral parallels to the rather more familiar magazines, paperbacks, cassettes, and discs of the modern  world, midbrain anachronisms notwithstanding.  Therefore it is not the paperback or magazine which is obsolescent ... so much as the traditional parallel to it, and although we may, as contemporary working-class or classless people, prefer tapes or discs to magazines and paperbacks, we cannot dismiss them as obsolete.  All we can do is perceive them for what they are, for upper-class and/or middle-class phenomena, and continue to fight the class war according to our various lights, struggling for the day when magazines and paperbacks will be on the rubbish heap of history and only tapes and, preferably, discs prevail as, first, the world and, then, Heaven stakes its claim on the planet, and we move from an open-society toleration of objective freedoms to a closed-society devotion to subjective bindings of the most sublime order.  Tapes may be better than books, but compact discs are the best, and one day humanity will be brought to the noumenal subjectivism of the inner light to an extent which will render the phenomenal subjectivity of the inner darkness morally unacceptable and effectively erase the alpha transcendental subjectivism of the stylus-employing disc, its Marxian divinity eclipsed by the ultimate divinity of omega transcendentalism.


15i.  Art is the art form of religion, with painting as the art of the ritualistic Father, sculpture as the art of the aesthetic Mother, busts as the art of the ethical Son, and drawing as the art of the devotional Holy Spirit.

   ii.  By contrast, music is the art form of science, with singing as the music of the physical Antifather, dancing as the music of the biological Antimother, virtuoso compositions, e.g. concertos, as the music of the technological Antison, and ensemble compositions, e.g. symphonies, as the music of the chemical Antispirit.

   iii. Likewise, literature is the art form of politics, with drama as the literature of the authoritarian Inner Antifather, fiction as the literature of the republican Inner Antimother, poetry as the literature of the liberal (parliamentary) Inner Antison, and philosophy as the literature of the totalitarian Inner Antispirit.

   iv. Finally, architecture is the art form of economics, with civic architecture as the architecture of the feudal Outer Father, domestic architecture as the architecture of the socialist Outer Mother, commercial architecture as the architecture of the capitalist Outer Son, and ecclesiastical architecture as the architecture of the corporate Outer Spirit.  Hence art as the art form of Heaven (spirit), music as the art form of Hell (soul), literature as the art form of purgatory (intellect), and architecture as the art form of the world (will).


16.  From the alpha naturalism of music to the omega idealism of art via the purgatorial materialism of literature and the worldly realism of architecture.  From the solar devil of emotion to the stellar god of awareness via the lunar male of intellect and the planar female of will.  From noumenal objectivism to noumenal subjectivism via phenomenal objectivity and phenomenal subjectivity.  From heat to light via coldness and darkness.  From protons to electrons via neutrons and atoms.  From strength to truth via goodness and beauty.  From the Kingdom to the Centre via the State and the Church.  From autocracy to theocracy via democracy and bureaucracy.  From science to religion via politics and economics.  From war to peace via sport and sex.  From upper class to classless via middle class and working class.  From magazines to discs via books and tapes.  From fire to air via water and earth.  From superstar to supercross via cross and star.  From the absolute immorality of the outer 'light' (heat) to the absolute morality of the inner light via the relative immorality of the outer 'darkness' (coldness) and the relative morality of the inner darkness.  From the spoken to the thought via the read and the written.  From expression to impression via oppression and repression.  From barbarism to culture via civilization and nature.  From fundamentalism to transcendentalism via puritanism and catholicism.  From damnation to salvation via probation and inflation.  From 3 to 12 via 9 and 6.  From hell to heaven via purgatory and the world.


17.  Since books correspond to the lunar (purgatorial) and tapes to the planar (worldly), we have parallels, respectively, with parliamentary and republican politics, with books assuming a middle-class and tapes a working-class standing, as already discussed.  But if books correspond to bourgeois parliamentarianism, whether of the Left (softbacks), the Right (hardbacks), or the Centre (both softbacks and hardbacks), and tapes correspond to social republicanism, whether of the Left (video), the Right (audio), or the Centre (both video and audio), then one could argue that bourgeois republicanism is equivalent to a combination of books and tapes, with a further distinction between the book-over-tape bias of a Protestant Republic (like America) and the tape-over-book bias of a Catholic Republic (like Eire), so that the lunar/planar polarity between Protestantism and Catholicism is reflected in the preponderating bias of the compromise in question.  Thus whereas one kind of bourgeois republic will favour books and another kind tapes, neither can be equated (if only in theory) with a books-only or a tapes-only purism such that, logically speaking, one has every reason to associate with parliamentary democracies (like Britain) and People's republics (like China).  Interestingly, the fact that tapes are either audio or video would confirm, in addition to combinations of audio and video, the legitimacy of political pluralism on the level of a social republic.  For just as there is more than one kind of tape, so there is more than one sort of People's party, as well, of course, as the long-term possibility - indeed, inevitability - of a party corresponding to compact discs which would have more than republican interests at heart - a party, I mean, that would wish to save the democratically-sovereign People from their worldly 'sins' in the interests of the spirit, with a corresponding shift from the inner darkness (of tapes) to the inner light (of discs), and the correlative achievement of religious sovereignty by the People in question.  Such a shift, or liberation from the world, would effectively spell the end of working-class republicanism and the beginning of classless centrism, and it would inaugurate an age in which not the tape but the laser disc was the principal medium of cultural dissemination.


18.  As I see it, photographic hardbacks are equivalent to burning crosses, which is to say they assume a kind of Ku-Klux-Klan or Nazi parallel while yet remaining distinct, as books, from photographic magazines, that parallel to the solar star.  The extreme, or photographic, book is still lunar, even if it seems to reflect a solar parallel such that makes one think of magazines.  Similarly, the softback is still lunar, and hence affiliated to the middle class, even when it strives, under left-wing pressures, to appeal to the video-biased working class through the adoption of, say, photographic imagery.  Such imagery, however, is a far cry from video, and the true, or Catholic, working class will be less disposed to responding to such an appeal than their Protestant counterparts, whose affiliation to the lunar makes the paperback a more logical choice.  In fact, it is precisely because the Protestant working class are quasi-middleclass in their ethnicity ... that the paperback is their proper medium of literary presentation, a medium corresponding to the parliamentary Labour Party, and hence democratic socialism, the socialism of the lunar Limbo ... in contrast to the rather more genuine, and hence republican, socialism of the planar world.


19.  Formerly I used to think, in virtual Protestant fashion, that progress came from the masculinization, as it were, of the female.  Now I know just how mistaken I was to take such a viewpoint, since it corresponds to the kind of middle-class sell-out of the working class that one associates with a Protestant ethnicity, and hence with the assumption by women of roles that, in their masculine essence, correspond rather more to the lunar (if not solar) than to the world.  It is precisely because of their lack of spiritual subjectivity that Protestants so readily resign themselves to 'progressing' from working-class to middle-class and perhaps - who knows? - even upper-class status, going, as I would now see it, from bad to worse, as the planar is seduced by the lunar and that, in turn, degenerates towards the solar, where it is fated to burn in upper-class expression of an emotional will.


20.  People who are democratically sovereign within the framework of a republican state should have a right to abortion, to divorce, and to whatever freedoms are commensurate with their dignity as free-willed human beings.  A foetus does not have an inalienable right to life, since it cannot be evaluated according to criteria which apply to those who, as Christians, have been baptized into Christ, meaning that respect for life which follows from an allegiance to the Life Eternal.  A foetus is effectively a sub-Christian and therefore heathen entity, even within the womb of a so-called Christian mother, and can have no other rights than those which apply to nature and follow from natural law.  Its 'right to life' is therefore contingent upon natural determinism, and such a thing is beneath the pale of religious decree or guidance.  Only once a child has been baptized into Christ does it possess that moral right to life which the Church is empowered to protect through its teachings.  But nature falls short of culture, and culture cannot intrude into nature without compromising its supernatural mission.  Hence not only does the Church have no moral authority to speak out against abortion; it does itself a grave disservice by doing so, since any abandonment of the supernatural for the natural is a concession to pagan determinism, and such a concession detracts from the spiritual credibility and mission of the Church.  It is the individual who has the right, under the democratic state, to decide whether or not to concede to an abortion, and the State has a duty to make the necessary facilities professionally available.  Yet, that said, one has to concede that it is as natural or, rather, logical for the Church to involve itself in the world as for the State to fall back, from time to time, upon Hell, since the cultural and the natural are no less part-and-parcel of the same subjective glove ... than the civilized and the barbarous are two sides of an objective coin which stands in a lunar/solar relationship to the stellar/planar relationship alluded to above.  However, the demarcation line between the natural and the cultural still exists, and it is a wise Church, no less in the other context than a wise State, which keeps to its own responsibility and does not compromise itself to the detriment of its divine mission.  It is not the duty of religion to save the world but to save the People from the world ... for God.  The salvation of the world is something that applies rather more to the People's struggle against lunar and/or solar oppression by the objective powers of masculine/diabolic freedom, and accordingly takes a social character.


21.  Television stands to radio as magazines to books, which is to say, as a solar parallel to a lunar one, noumenal objectivism to phenomenal objectivity, the external perceptual to the external conceptual.  Contrasted to which we shall find that tape-decks stand to computers as tapes to compact discs, that is to say as a planar, or worldly, parallel to a stellar one, phenomenal subjectivity to noumenal subjectivism, the internal conceptual to the internal perceptual.  Hence one could speak, as in fact we already have done in regard to a variety of other contexts, of a progression from television to computers via radio and tape-decks, bearing in mind the alpha nature of television vis--vis the omega nature of computers, the external light vis--vis the internal light, with external and internal 'darknesses' coming in-between.


22.  Clearly, since radio and television correspond to the objective, with programmes beamed from a station mast (in centrifugal fashion) to the receivers of listeners and viewers in the outside world, it follows that both of them are masculine phenomena correlating, as we have already contended, with the lunar and the solar (in that order), and  hence have middle- and upper-class parallels ... in complete contrast to the working-class and classless parallels of tape-decks (video-recorders, audio-recorders, midi-systems, etc.) and computers, with their planar and stellar correlations.  Consequently it behoves us to ask the question: are radio and television morally relevant to a classless or even to a working-class society?  And the answer to that question would have to be in the negative.  No, there is no way in which either radio or television could possibly continue to exist, least of all in their current dominating fashion, in societies that were of a divine bias, and hence subjective.  Neither Social Democratic nor Social Theocratic (Transcendentalist) societies should be ones in which radio and television were free to exploit and dominate the People in open-society fashion, and therefore steps would have to be taken initially to curb and eventually to transcend the power of those media.  Whether this entailed an outright ban on certain types of broadcast or a subtler approach to their eclipse via, say, the development of multimedia computers to a level where radio and television, as we understand them, were no longer either necessary or viable ... only the future can decide.  One thing I am certain of, however, is that the development of multimedia computing signifies a moral as well as a technological revolution of unprecedented importance, and that if the class war, so to speak, against the more objective types of media is eventually to be won, then multimedia computers will be in the vanguard of the means by which victory ultimately comes to pass, heralding an age in which the People have control over their own destinies rather than being controlled by powers external - and contrary - to their true interests.  If computers are the omega medium in electronic terms, then the dovetailing of alpha-stemming media into such a medium will signify, through their transcendence, a sort of convergence to omega, in which the unificatory will of God triumphs over the separatory will of the Devil, rendering subordinate and accountable what, formerly, had been dominant and independent.  Then and only then will the People truly be free (of such external media as radio and television), and hence saved - saved from the proton/neutron self-assertion of the Few for the atomic self-transcendence or, more correctly, electron self-realization ... of their ultimate self, which is One with God.


23.  To distinguish between the atomic self-realization, for instance, of a Social Democratic republic, which is phenomenal, and the electron self-realization of a Social Theocratic centre, which will be noumenal.  Hence a distinction between the will and the spirit, the world and Heaven.  Denial of the will is a precondition of affirmation of the spirit; for until the world is denied, there can be no salvation, and hence Heaven.  Schopenhauer rightly precedes Nietzsche, denial of the will ... the amor fati of spiritual self-realization.  But the People have to be in a position whereby denial of the will is both desirable and morally just.  A precondition of such a denial is its unfettered affirmation ... in Social Democratic freedom.  For the People must first be in the context of the free will before they can be expected to reject it in favour of spiritual salvation.  Hence until the People have won their freedom from middle- and/or upper-class control of their lives, they will not be in a position to deny the will, since it is part-and-parcel of their struggle against the intellectual and soulful powers that traditionally have been ranged over them in lunar/solar collusion against the world.  No less than Social Democracy is a precondition of Social Theocracy ... the will is a precondition of the spirit.  Its denial is only justified once freedom from middle- and upper-class oppression, which is masculine and diabolic respectively, has been won, and the People can then begin to turn their attention towards the possibility of salvation from the world ... of their own wilful power ... through democratic acceptance of religious sovereignty, and hence the heavenly 'Kingdom' in which spirit will reign supreme, the spirit of noumenal self-realization as against the will of phenomenal self-affirmation.  The Marxian lion lies down with the transcendental lamb, and the ensuing mass lamb, reconciled to the spirit, becomes One with God in blissful self-contemplation for evermore.


24.  To see Autumn as the season of earth, and hence darkness (nightfall drawing-in earlier); to see Winter as the season of water, and hence coldness (ice, snow, frost, etc.); to see Summer as the season of fire, and hence hotness (warm sunny days); to see Spring as the season of air, and hence brightness (days drawing-out again under a sun without much heat).  Therefore each season may be said to have its particular element and corresponding quality.  Summer and Spring are no less antithetical on an alpha/omega basis, than Autumn and Winter on a sort of planar/lunar one, with Summer corresponding to the diabolic and Spring to the divine, Autumn corresponding to the worldly and Winter to the purgatorial.  Hence where Summer and Winter are objective seasons, Spring and Autumn are subjective.  A noumenal objectivism in hotness and a phenomenal objectivity in coldness on the barbarous diabolic and civilized masculine side, as it were, of Summer and Winter.  A phenomenal subjectivity in darkness and a noumenal subjectivism in brightness on the natural feminine and cultural divine side, as it were, of Autumn and Spring.  If Summer is scientific and Winter political, then Autumn is economic and Spring religious, with protonic and neutronic, atomic and electronic parallels respectively.


25.  Nothing is more obnoxious or worrying to an Englishman than thought.  England is ever the country where thought is 'beyond the pale' of the vicious circle of speech - writing - and reading that typifies its class-bound integrity.  A people rooted in speech, like the British, can have scant respect for or understanding of thought, and no people is more neurotically sensitive to thoughtful individuals in their midst, or to those who think more than they speak (assuming they speak at all).  The thinker is regarded as a dangerous and politically subversive madman, to be shunned and/or mocked in consequence!  Such a people, it almost goes without saying, can have little inclination for philosophy or religion, those thought-centred devotions, but all too much inclination towards drama and science.  Rooted in the alpha, they heathenistically scorn the omega, turning the thinking man into an ideological pariah or leper.  And yet, the thinker, or contemplative man, is One with God.  They aren't!


26.  From the hell of the spoken word to the heaven of the thought word via the purgatory of the read word and the worldliness of the written word.  From drama to philosophy via poetry and fiction.


27.  When the Devil is king, then God is a tramp.  When God becomes king, then the Devil will cease to exist.  But so, too, in a different sort of way, will purgatory and the world.  For if the upper class are totally beneath the classless pale of true divinity, then the middle class and the working class are beneath it relatively, and neither the one nor the other can have any place in the 'Kingdom of Heaven'.  Those who are capable of becoming classless will do so.  The rest will be cast down and spurned.  He who was most outside will be in, whilst he who was most inside will be out.


28.  Because sperm is the inner light of the world, meaning the People, it finds redemption in the vagina or, better still, womb of the loved one.  The worldly inner light comes 'home to roost' in the womb, and both the male and female are fulfilled.  One could say, speaking in de Chardinesque terms, that worldly spirit has converged towards the omega point of the world, which is the womb, and is therein destined to expand and grow.  This is the worldly redemption.  But imagine a situation, if you will, in which this does not occur, either because sperm is prevented, through contraception, from reaching the womb or, worse still, because it is not directed towards the womb in the first place.  In the former instance, that for example of male contraception, one could argue that the sperm was prevented from finding a genuine worldly redemption by the sheath, and that it therefore remained outside the womb in a sort of 'Anglican' allegiance to the penis.  Had it been allowed to reach the womb, one would now be speaking of a 'Roman Catholic' outcome, since the sperm would then have been given its just deserts and maximum redemption.  But separated from the womb by the sheath, it remains phallic and therefore at an 'Anglican' remove from full spermatic fulfilment.  Yet this situation is still worldly, and hence heterosexual, unlike the context, we shall argue, of buggery which, together with masturbation, is a much greater 'sin' against the inner light of the world.  For in the case of buggery, the sperm is secreted either directly or indirectly (assuming the use of a protective sheath) into the rectum, and is thus exposed to excretory defilement or, in plain parlance, the proximity of shit, which is nothing less than a kind of anti-worldly blasphemy against the spermatic inner light, since, apart from its unsavoury nature, the rectum is phenomenally objective, and thus primarily a thing for discharging excrement.  Whether buggery takes place vis--vis a woman, a man, or even a juvenile, the outcome is essentially the same, and what might be called a nonconformist sin against the inner light of the world is being perpetrated by the Antiworldly, with their overly masculine and lunar bias.  Yet if buggery is by nature lunar, then masturbation is effectively solar, a centrifugal discharge of the inner light of the world into thin air, and thus a more complete 'sin' even than buggery, insofar as sperm is being treated with the utmost centrifugal disrespect ... as though it were intrinsically a thing of the outer light to be scattered far and wide in solar freedom.  Such sexuality is manifestly diabolic where buggery is purgatorial, and corresponds to the unbounded/ unfettered star, the superstar of centrifugal hell.  By comparison, fellatio, or the insertion of the penis into the mouth of one's partner, corresponds to the bounded star of the world, and is therefore closer, in its scrotal bias, to the world and to what I would regard, speaking metaphorically, as an 'Eastern Orthodox' mode of heterosexual activity, since I have already drawn parallels, I believe, between scrotum and Eastern Orthodoxy, penis and Anglicanism, and sperm and Roman Catholicism, and in fellatio the scrotum, exposed to caressing, is arguably of more significance than the penis or semen.  However that may be, fellatio is still 'sinful' within a broadly worldly framework, insofar as the sperm is discharged into a receptacle, namely the mouth, which is less subjective than objective as a rule, particularly with people who talk more than they eat or drink, and therefore is hardly the right place for it.  Less sinful than masturbation but more sinful than sheath-protected heterosexuality, fellatio is the most fundamentalist form of worldly disrespect towards the inner light of the world, and should be weighed and judged accordingly.  Certainly, Roman Catholicism does more justice to sperm than either Eastern Orthodoxy or Anglicanism, as a rule.  But even their disrespect pales to insignificance beside the sodomitic and masturbatory disrespect which accrues to the lunar and solar parallels above, which would have to be judged more severely by the world before the time comes for it to be saved from itself in the name of heavenly redemption, and an altogether more sublimated and synthetic mode of sexuality in consequence.


29.  Because parliamentary politics is lunar rather than planar (and hence masculine as opposed to feminine), it could be said that such politics has a sodomitic or homosexual parallel ... stretching from the anal violation of women on the Left, to outright homosexuality on the Right, with the liberal centre assuming a bisexual parallel by dint of its middle-ground standing in-between heterosexual and homosexual alternatives.  Thus where the bourgeois Right would entitle us to logically infer a homosexual parallel for the nature of their politics, the 'proletarian' Left would likewise qualify for a sodomitic inference by dint of the fact that, as democratic socialists, they pertain to a parliamentary (as opposed to a republican) allegiance, and therefore are not of the world but of the lunar Antiworld, aligned on terms rather more heterosexually anal than overly homosexual, given their ethnic identification with the Protestant working class.  Consequently, just as all books are lunar, whether of the softback Left or the hardback Right, so are all forms of sodomy, and one can therefore infer a sodomitic parallel to parliamentary politics, the lunar mode of politics par excellence.  But if parliamentary politics qualifies for a sodomitic parallel, then the only parallel for which extremist lunar politics may be said to qualify is pederastic, since the anal violation of juveniles corresponds to the bogus inner light of Nazi extremism, a politics rooted, like everything lunar, in phenomenal objectivity, and consequently incapable of taking a subjective view of sexuality, as of life in general, but projecting its own phenomenal limitations into contexts which should be reserved for purely noumenal appreciation.  If sodomy is bad, it is at any rate less bad, or evil, than pederasty, which is the worst possible form of lunar sexuality, and nothing short of an Antichristic rape of juvenile innocents!  Yet evil as pederasty undoubtedly is, I do not believe it is more evil than masturbation, which is the most immoral mode of sexuality - Satanic where pederasty is Antichristic, Bolshevik where pederasty is Nazi, a burning star as against a burning cross, a photographic magazine as against a photographic hardback.  Yes, if sodomy is relatively (democratically) Antichristic and pederasty absolutely (autocratically) Antichristic, then masturbation is absolutely Satanic, and thus more evil again, a solar as opposed to a lunar mode of evil which implies the centrifugal discharge of sperm, viz. the inner light of the world, into thin air.  Only a society rooted in the solar, with a constitutional monarchy at its head, would openly condone and, indeed, encourage masturbation through the sale of pornographic magazines, the diabolic manifestation of sex par excellence.  Even pornographic videos are less immoral ... to the extent that they pertain, as tapes, to the world rather than, like magazines, to the diabolic alpha, and are correspondingly more subjective, or will-centred, than objective, or soul orientated.  A man is more inclined to contemplate the goings-on of a sex video than to masturbate over them, whereas the static modelling of a sex magazine conduces towards self-abuse.  Be that as it may, it should be obvious that if there is one thing worse than Nazi sex, which is pederastic, it can only be Communist sex, which is masturbatory, and that here evil departs the phenomenal for the noumenal, the outer darkness for the outer light, and accordingly becomes Satanic, i.e. of the Devil per se.  Only in the socialistic sex, as it were, of video pornography, which assumes a republican status, does the world assert itself against the Diabolic and assume a relative salvation from both lunar and solar parallels above.  Yet such a relative salvation is still a far cry from the absolute salvation of computer-centred erotica, which should be the sexuality of the transcendental future - a sexuality focusing on maturely teenage juveniles, for reasons of moral propriety, and thus bearing witness to the inner light of the superstellar Beyond.  If diabolic sex is masturbatory, then divine sex is voyeuristic, and the contemplation of sexual paradigms of the inner light will take sex beyond the world to the heaven of juvenile eroticism.  Sex dolls, gadgets, and computers are all, in their various ways, beyond the world.  But if sex dolls are beyond it in phenomenal terms, whether heterosexually or homosexually, with reference to female or to male inflatables, and gadgets are beyond it in diabolically noumenal terms, whether with reference to male or to female vibrators, then computerized erotica is beyond it in divinely noumenal terms - the ultimate sexuality on the ultimate spectrum ... towards which each of the lower spectra of post-worldly sexuality would seem to point.  Sexuality is not something that should be ruled out of human life, but it can be honed to a point of moral redemption beyond the world, and such redemption is commensurate with the Beyond per se.


30.  From the outer (objective) collectivism of solar barbarism to the inner (subjective) individualism of stellar culture via the outer individuality of lunar civilization and the inner collectivity of planar nature.  From Hell to Heaven via purgatory and the world.  If the alpha noumenal is collectivistic in its proton-particle absolutism and the omega noumenal individualistic in its electron-wavicle absolutism, then the omega phenomenal is individualistic in its neutron-particle relativity and the alpha phenomenal collectivistic in its atomic-wavicle relativity.  Hence from particle collectivism to wavicle individualism via particle individuality and wavicle collectivity.  Barbarism, civilization, nature, and culture. (Several entries ago I wrote the reverse, but then I was thinking in apparent rather than essential terms.  For what may have the appearance of individualism may in reality be collectivistic, and vice versa, depending on the context.  The Devil is most assuredly collectivistic and God individualistic, but the appearance of the former is individualistic [the particle individuals that make up the collective] whereas the appearance of the latter is collectivistic [the wavicle collectivity composed of several individuals], and therefore the essence of each is diametrically antithetical.)


31.  The phenomenal individuality of capitalism vis--vis the phenomenal collectivity of socialism, civilization verses nature in a vertical polarity which is flanked by the noumenal collectivism of feudalism vis--vis the noumenal individualism of corporatism, barbarism and culture in horizontal polarity, the polarity, more specifically, of the Devil and God, Hell and Heaven, red and silver either side of white and brown.


32.  Dramatic illusion vis--vis philosophic truth, the alpha of literature vis--vis the omega of literature, while in-between come the phenomenal modes of literature in the forms of poetic fact vis--vis prosaic fiction, the former individualistic and the latter collectivistic, a bourgeois/proletarian dichotomy paralleling the dichotomy between capitalism and socialism, not to mention liberalism and republicanism.  Like prosaic fiction, dramatic illusion is also collectivistic, but its voice is the voice of noumenal collectivism, the tyrannous Few, and not of the People.  Only once the People are free from both the fire of dramatic illusion and the ice of poetic fact ... will they be ripe for the light of philosophic truth, and thus be saved from the darkness of prosaic fiction, the literary 'sins of the world' to which they gravitate in defiance of the anti-worldly powers ranged against them - as, for example, in the contexts of television and radio vis--vis video, or contemporary solar and lunar equivalents vis--vis the contemporary planar equivalence.  For if television is dramatic illusion and radio poetic fact, then video is prosaic fiction, and in video the People seek wilful sanctuary from the soulful and intellectual powers that threaten to dominate and enslave them, to seduce them from their republican gains and return them to authoritarian and parliamentary subjection.  Only in prosaic fiction do we see the People's fight, not in dramatic illusion or poetic fact, and in this fight of the will against both soul and intellect ... the People achieve freedom of the will and the possibility, thereafter, of its denial ... in the interests of spiritual affirmation and the concomitant acceptance of philosophic truth, the compact floppy eclipsing the tape in due course of heavenly evolution.


33.  To the straight, who are objective, the round are 'bent', whereas to the round, who are subjective, the straight are 'square'.  Both the solar and the lunar are straight or, depending on your viewpoint, 'square', whereas both the planar and the stellar are round or, again depending on your viewpoint, 'bent'.  Science and politics are straight, economics and religion round.  Hell and purgatory are straight, but the world and Heaven are round.  Being round is vis--vis straightness to be reborn, or transvaluated, and therefore a man is only saved once he has been reborn into the Church and become round, i.e. feminine and subjective as opposed to masculine and objective.  Until then he is fundamentally heathen.  On the other hand, rebirth in this Christian sense would seem to apply less to women than to men, since women are by and large feminine and subjective anyway, being on the round side of the Universe from birth.  It is for this reason that men who are round are more conspicuously 'bent' to the generality of straight males, while women who are straight are likewise more conspicuously 'square' to the generality of round females.  Yet, whatever one's predilection in this respect, straightness remains a quality of the diabolic and/or purgatorial, and roundness a quality of the worldly and/or divine.  The noumenal straight are devils and the noumenal round gods, whereas the phenomenal straight and the phenomenal round form a lunar/planar polarity in between the alpha/omega extremes.


34.  It is not enough that poetry should be prosy; for that is merely a softback parallel.  Until it embraces the world (of prose) by actually being part of a collectivistic format involving fiction, it remains 'up the lunar limbo' as a sort of Protestant-Liberal-Capitalist enemy of the world, and thus the People.  Only when the 'lion of poetry' has lain down with the 'lamb of fiction' ... can one infer a parallel to the conversion of Protestants to Catholicism, and hence the redemption of poetry in and through the world.


35.  Likewise, philosophy must embrace the world, and hence fiction, if it is to stake a claim on the People and lead them towards God.  The philosophy that remains traditionally aloof from the world is not omega but alpha.  Only the philosophy that, through collectivization of literary and philosophical genres, embraces the world is worthy of the name Social Transcendentalist, and its motive is to lead the People beyond the world towards the pure philosophy (superphilosophy) of an omega-oriented transcendentalism.  Hence if the world is to be saved, it must accept the intrusion of omega-oriented philosophy and therewith 'deny the will' ... of literary purism.  Only then will it be in a position to affirm the spirit by embracing the notational superphilosophy that lies beyond both fiction and philosophical fusion literature (as the collectivization of both literary and philosophical genres may alternatively be termed).


36.  Poetry that comes down (from the lunar limbo of intellect) to embrace the world, and fiction that is embraced by philosophy as a precondition of mass progress towards the utmost philosophical purism in a superphilosophical salvation that, according with the omega, is superstellar where traditional philosophy is merely stellar.  Ideally, the former type of collectivity, or poetical fusion literature, should start with poetry and conclude with fiction, while the latter type of collectivity, or philosophical fusion literature, should begin with fiction and conclude with philosophy, thereby remaining open to the superphilosophical Beyond.


37.  Poetry and drama, as lunar and solar parallels, are destined to be consigned to the rubbish heap of history, along with traditional philosophical and fictional purism, i.e. novels and/or short stories.  Only collectivity will survive, and it will lead to the sublime individualism of the superphilosophical Beyond.


38.  The philosopher does not write for the sake of writing, but in order to convey his thoughts (which may have been circulating in his head for days or even weeks) to paper.  To write for the sake of writing is to be a writer, i.e. a novelist or other fiction-writer, and it differs from philosophy to the degree that the will differs from the spirit.  The writer affirms the will through writing.  The philosopher affirms the spirit through thinking.  He has denied the will in order to affirm the spirit, and for him the use of the will, and hence writing, in the service of the spirit is a confirmation of this denial.


39.  The chief enemy of the philosopher is not the writer, nor even the poet, but the dramatist, who writes not for the sake of writing, but in order to affirm the soul and, hence, speech.  He is fundamentalist where the philosopher is transcendentalist; he is diabolic where the philosopher is divine; he is in league with the Devil where the philosopher is One with God ... whether anterior to the world or, as in the case of my own theosophical superphilosophy, posterior to it - alpha or omega.


40.  The paradoxical standings of Sartre and Camus in relation to the above dichotomy would suggest that whereas Sartre was a genuine dramatist but a bogus philosopher, Camus was a genuine philosopher but a bogus dramatist.  For one cannot be both a genuine dramatist and a genuine philosopher at the same time!  Either one affirms the soul and (implicitly if not explicitly) denies the spirit, or one affirms the spirit and denies the soul.  Sartre affirmed the soul (of Communist fundamentalism) but denied the spirit.  Camus denied the soul but affirmed the spirit (of Christian transcendentalism).  Hence where Sartre's affirmation of the soul ties-in with drama, Camus's denial of it bound him to philosophy and to the affirmation, in consequence, of the spirit.  Sartre was the devil posing as a philosopher, whereas Camus was the god who also dabbled in drama.  Neither of them were wholly given to drama or to philosophy, which is why neither are nor could be in the front-rank of dramatists and philosophers; for a dramatist who is also a philosopher and a philosopher who's also a dramatist will be less than either, especially when one also writes fiction and may well be more of a novelist.  Yet to write fiction is to affirm the will, and although both Camus and Sartre wrote fiction, their affirmation of the will must have been less than wholehearted, in view of their affirmations, respectively, of the spirit and of the soul, as evinced by their philosophy and drama.  For Camus, the spiritual will of philosophic fiction; for Sartre, by contrast, the soulful will of dramatic fiction.  In neither case the pure will of prosaic fiction.  Therefore not a great deal of fictional sex, and nothing to compare with the best novels of, say, D.H. Lawrence or Henry Miller - two writers who do figure in the front-rank of fiction, and hence the world.


41.  Put differently, one could argue that fiction based or centred on action rather than sex, on politics, say, as opposed to women, conforms to negative will and is thus a mode of anti-literature, a mode arguably more republican than catholic ... if we perceive, as I do, a particle/wavicle dichotomy between republicanism and catholicism, action and sex.  Hence where Camus and Sartre, though especially Sartre, would qualify for identification with negative will by dint of the bias for action in their fiction, Lawrence and Miller would seem, by contrast, to pertain to the realm of positive will by dint of the bias for sex which characterizes their fiction, a bias which is of the essence of the world, and hence literature.  If Camus and Sartre were antinovelists, Lawrence and Miller are novelists purely and simply, with a corresponding predilection for feminine subjectivity, a predilection at positive variance with the - relative to the world - masculine objectivity of the literature of political activism.


42.  If description (of action/sex) is characteristic of both antifiction and fiction, dialogue is the technique most characteristic of dramatic fiction and antifiction (since drama can be both positive and negative, comic and tragic), while the interior monologue most characterizes philosophic fiction, the 'superfiction' of the world at its most omega-oriented point ... prior to the world-denying revolution of philosophical fusion literature and the affirmation of a direct link with radical philosophy ... such that leads beyond literature altogether to the spiritual salvation of the superphilosophical Heaven.


43.  Not only until the beauty and pleasure of the natural plane (or planar world), the goodness and love of the civilized plane (or lunar purgatory), but also the strength and pride of the barbarous plane (or solar hell) ... have been eclipsed by the truth and joy of the cultural plane (or stellar heaven) will universal peace and harmony prevail, as mankind are united in the divine blessedness of Social Transcendentalism.  Only when this planet belongs to God will the 'Kingdom of Heaven' have come to pass universally.  Everything less, whether negative or positive, must pass away.


44.  I have written the omega where others have written the alpha or the purgatorial or the worldly.  I have led the Way beyond the collectivizations of the superliterary world to the individualism of the superphilosophical Heaven.  Those who follow me can be saved from the will for the spirit, and in salvation they shall know God.


45.  Neither the noumenal collectivism (solar protons) of Hell nor the phenomenal individuality (lunar neutrons) of purgatory, nor even the phenomenal collectivity (planar atoms) of the world, but the noumenal individualism (stellar electrons) of Heaven - such is the divine goal of evolution, the omega point ... of spiritual transcendence.  Therefore not a return to the failed God of electron particles that is implicated, as central star of the Galaxy, in the successive devolutionary falls which circle around it ... as sun, moon, and planets, but an advancement towards the true God of electron wavicles that will be beyond the possibility of subsequent falls into solar, lunar, and planar imperfections by dint of its sublime cohesion of pure spirit, the electron-electron attractions of a supreme being which is no mere stellar 'Creator' but the ultimate Creation in superstellar beatitude.


46.  Having previously argued in favour of regarding flutes as alpha and saxophones as omega wind instruments, I now find myself in the not-altogether-unprecedented position of wishing, in true re-evaluating fashion, to reverse this argument, albeit in terms less of a divine antithesis ... than of a distinction between saxophones as alpha divine and flutes as omega diabolic, which is to say, as objectively centripetal and subjectively centrifugal.  For it seems to me that one can distinguish, in divine/diabolic fashion, between wind instruments that are played with the mouth being wrapped around or encompassing the mouthpiece, and wind instruments, by contrast, against the mouthpiece of which the player either places his mouth or directs a current of air into it from a slightly elevated position above.  Instruments in the first category, of what I would call an attractive technique, include saxophones, clarinets, and harmonicas, whilst instruments in the second category, which I would identify with a reactive technique, include trumpets, trombones, and flutes.  Now such an attractive/reactive distinction is precisely what accords with divine and diabolic alternatives, the former idealistic and the latter naturalistic.  Thus if the saxophone qualifies for an alpha divine equivalence by dint of the particle-suggesting nature of its keys and the fact that, although manifestly played with an attractive technique, its endpiece is of a centrifugal design, it should follow that the wind instrument most entitled to qualify for an omega-divine equivalence ... is not the flute but the harmonica, and precisely because, lacking keys, its streamlined design is of a wavicle-suggesting nature which readily lends it to associations with the most radical idealism, an idealism effectively nothing less, in the intensely attractive nature of the wrap-around playing technique, than a musical omega point, and thus the salvation of wind.  If the saxophone is transcendental in its correlation with electron-particle criteria, then the harmonica is Super-transcendentalist, an electron-wavicle equivalence that stands to the saxophone as omega to alpha, or me to Marx.  In between, we will find instruments like the clarinet and the oboe which, although played with regard to an attractive lip technique, are less centrifugal than saxophones and less centripetal than harmonicas, altogether more middle ground in style and substance, their sound correspondingly less extreme than the more powerful saxophone and the gentler harmonica.  Be that as it may, we now have to deal, briefly, with the diabolic or naturalistic spectrum, in which reactive rather than attractive lip techniques will prevail.... Though, before I proceed any further, I should say that I believe the alpha position here is not held by a wind instrument but by the human voice, and that the singing of songs through a microphone constitutes a form of reactive technique vis--vis the microphone, which confirms singing as the most naturalistic type of wind-based musical production, a type at polar variance with flute playing, given the particle/wavicle dichotomy which arguably exists between the objectivism of wind-expressing voice and the subjectivism of wind-impressing flute, the latter usually somewhat gentler than the former, especially since flute playing is subjectively centrifugal rather than, like singing, objectively so, and therefore much less reactive, overall, than the more powerful human voice.  But if singing is the alpha and flute playing the omega of the diabolic, or naturalistic spectrum, then the playing of instruments like the trumpet and the trombone comes somewhere in-between, given the centrifugal style and substance of their construction which, with a concave mouthpiece, requires the application of a lips-pressed-against, or reactive, blowing technique used in conjunction with the manipulation of a variety of keys or, in the case of trombones, extension and contraction of a single tube.


47.  If harmonicas are the types of wind instrument most correlative with a divine omega parallel, and hence positive air, and flutes are the types of wind instrument most correlative with a diabolic omega parallel, and hence positive fire, then it could be argued that accordions are the types of wind instrument which, on account of their keyboard, most correlate with a purgatorial parallel, and hence positive water, whilst uilleann pipes are the types of wind instrument which, on account of their womb-like bag, most correlate with a worldly parallel, and hence positive earth.  Therefore one could speak of an ascending series of omega-oriented wind instruments ... from uilleann pipes to harmonicas via accordions and flutes - earth, water, fire, and air.  It is to their moral credit that most Irish bands utilize one or more of these omega-oriented types of wind instrument, in contrast to their English and American counterparts.  In fact, the latter are more likely, given the imperialistic traditions of their respective countries, to utilize such alpha-stemming ones as saxophones and trumpets, not to mention the human voice.


48.  Speaking of the human voice, one can and should distinguish between the Antichristic nature of piano-accompanied singing, the Antifatheristic (Satanic) nature of free-standing singing, and the Antivirginal nature of guitar-accompanied singing, with approximately lunar, solar, and planar correlations respectively, correlations which have Nazi, Communist, and Socialist political parallels.  For, in a sense, singing is a step beyond poetry, a solarization of a lunar mean, and when that solarization takes the form of utilizing a lunar instrument, like the piano, then we are in the Nazi realm, as it were, of the burning cross, of poetry, or verse, informed by emotion, and hence music, to such a degree that it ceases to be poetic and becomes quasi-dramatic.  If this is Nazi, then verse sung on a free-standing vocal basis is manifestly Bolshevik, and hence Satanic, the devil per se of music whose emblem is the free star, the unbounded star, or superstar, of an unequivocally dramatic, and therefore highly emotional, expression of verse.  Groups with a free-standing singer are musically rooted in the Devil and will rarely or never extend towards God, i.e. harmonica playing, least of all on a permanent basis.  They symbolize a Bolshevik tyranny, the only retort to which is the socialistic republicanism of the singer who also, and simultaneously, strums a guitar and thereby affirms the accommodation of verse to the world, albeit on its negative, or republican, side.  Such a person is one with the bordered star, and although still evil, or solar, he is markedly less evil than the solo singer (since approximating to the Antivirgin as opposed to the Antifather).  Beyond him, verse can only take the form of poetic collectivism, or fusion literature, which transcends music, and hence solarized emotion, in its more complete accommodation of the world.  Such an accommodation is feminine and subjective, where guitar-accompanied verse is 'masculine' and objective.


49.  To distinguish, if rather colloquially, between republican 'pricks' ('masculine' objectivity) and catholic 'cunts' (feminine subjectivity) on the negative/positive plane of the world, as between atomic particles and atomic wavicles.  But to further distinguish these from parliamentary 'dickheads' (masculine objectivity) and protestant 'arseholes' ('feminine' subjectivity) on the negative/positive plane of the Antiworld, viz. the Purgatorial, as between neutronic particles and neutronic wavicles.  Hence a planar/lunar distinction between 'pricks' and 'dickheads' on the particle, or political, side of the gender divide, the former pseudo-masculine (for the world is essentially a feminine phenomenon) and the latter genuinely masculine; with a like-distinction between 'cunts' and 'arseholes' on the wavicle, or religious, side of this divide, the former genuinely feminine and the latter pseudo-feminine (since the lunar Antiworld is essentially a masculine phenomenon).


50.  For a musical or, rather, musical-instrument parallel to the above, one would have to cite guitars and violins in relation to the world - the former on its negative (reactive), or republican, side; the latter on its positive (attractive), or catholic, side.  Likewise, one would have to cite pianos and organs in relation to the purgatorial Antiworld - the former on its negative (reactive), or parliamentary, side; the latter on its positive (attractive), or protestant, side.  Hence a 'prick'/'cunt' distinction between 'masculine' guitars and feminine violins, but a 'dickhead'/ 'arsehole' distinction between masculine pianos and 'feminine' organs.


51.  To perceive an alpha/omega antithesis between cinema and virtual reality on the idealistic spectrum of divine modernity; an alpha/omega antithesis between television and computers on the naturalistic spectrum of diabolic modernity; an alpha/omega antithesis between radio and radio-cassette players on the materialistic spectrum of purgatorial modernity; and, finally, an alpha/omega antithesis between video-recorders and audio-recorders on the realistic spectrum of worldly modernity.  Hence a descent from cinema to video via television and radio on the one hand, and an ascent from audio to virtual reality via radio-cassette players and computers on the other hand, the hand of evolutionary as opposed to devolutionary phenomena, with centripetal rather than centrifugal implications.


52.  To see dreams as appertaining not to the subconscious, as convention would have us believe, but to the alpha superconscious, the old-brain superconscious of alpha transcendentalism, which stands to the old-brain subconscious of alpha fundamentalism ... as Jehovah to Satan, or God to the Devil.  Hence a superconscious/subconscious distinction between dreams and, say, hard drug-induced visions, which parallels that between the central star of the Galaxy (alpha transcendentalism) and the sun (alpha fundamentalism).  Likewise, between cinema and television in regard to the new-brain superconscious on the one hand and to the new-brain subconscious on the other, with parallel transcendentalist and fundamentalist implications.  For, by comparison with cinema, television is distinctly fundamentalist, a fall from the 'inner light' of cinema to the 'outer light', beamed from afar, of broadcasting.  Conversely, an old-brain superconscious/subconscious dichotomy between omega transcendentalism and omega fundamentalism could be inferred to exist on the basis of contemplation vis--vis soft drug-induced visions, whilst its new-brain equivalence would take the guise of virtual reality vis--vis personal computing.  However, limiting the brain to just two such divisions is rather constricting, since it is more shorthand, with me, for the fourfold division of the brain into backbrain/forebrain and left-midbrain/right-midbrain distinctions, with corresponding psychological distinctions between the subconscious/superconscious and the unconscious/ conscious.  Hence when we speak of the alpha transcendentalism of old-brain superconsciousness, we are alluding to the particle forebrain, whereas the alpha transcendentalism of new-brain superconsciousness implies an allusion to the wavicle forebrain.  Conversely, reference to the alpha fundamentalism of old-brain subconsciousness is an allusion to the particle backbrain, whereas reference to the omega fundamentalism of new-brain subconsciousness implies an allusion to the wavicle backbrain.


53.  The Devil is a fall from God.  Consequently, God is supernatural and the Devil subnatural, with transcendentalist and fundamentalist implications.  But if Hell is subnatural, then the world is natural and purgatory antinatural or, what amounts to the same, artificial.  Therefore we can infer psychological parallels, both alpha and omega, with the superconscious, the subconscious, the unconscious, and the conscious (or that which, being artificial, is conscious artificially, which is to say, through the intellect).  Likewise, physiological parallels, both alpha and omega, can be inferred, from the above, on the basis of forebrain, backbrain, left midbrain, and right midbrain, with the forebrain correlating with the superconscious, the backbrain with the subconscious, the left midbrain with the unconscious, and the right midbrain with the conscious or, in plain terms, the intellect, an intellect which is informed by unconscious will but which, if left to itself, becomes lunatic, and hence adrift in a purgatorial limbo.  Hence from the forebrain/superconscious to the left midbrain/unconscious via the backbrain/subconscious and the right midbrain/conscious - a particle/wavicle dichotomy which, though never complete, signifies a fourfold division of the brain/mind along objective and subjective lines, with, broadly, idealistic, naturalistic, materialistic, and realistic distinctions on both alpha and omega terms.


54i.  If alpha transcendentalism is more forebrain than superconscious, whether absolute or relative, it is correspondingly more particles than wavicles, the particles, in this case, of an electron negative supernaturalism.  Conversely, if omega transcendentalism is more superconscious than forebrain, whether relative or absolute, it is correspondingly more wavicles than particles, the wavicles, in its case, of an electron positive supernaturalism.

   ii.  Similarly, if alpha fundamentalism is more backbrain than subconscious, whether absolute or relative, it is correspondingly more particles than wavicles, the particles, namely, of a proton negative subnaturalism.  Conversely, if omega fundamentalism is more subconscious than backbrain, whether relative or absolute, it is correspondingly more wavicles than particles, the wavicles, namely, of a proton positive subnaturalism.

   iii. Likewise, if alpha humanism is more left midbrain than unconscious, whether absolute or relative, it is correspondingly more particles than wavicles, the particles, in this case, of an atomic negative naturalism.  Conversely, if omega humanism is more unconscious than left midbrain, whether relative or absolute, it is correspondingly more wavicles than particles, the wavicles, in its case, of an atomic positive naturalism.

   iv. Finally, if alpha liberalism (antihumanism) is more right midbrain than conscious, it is correspondingly more particles than wavicles, the particles, namely, of a neutron negative artificiality.  Conversely, if omega liberalism (puritanism) is more conscious than right midbrain, it is correspondingly more wavicles than particles, the wavicles, namely, of a neutron positive artificiality.


55i.  Consequently, we have absolute/relative forebrain distinctions between, say, Judaism and Marxism, but relative/absolute superconscious distinctions between, say, Taoism and Social Transcendentalism (or Super-transcendentalism).

   ii. Likewise, we have absolute/relative backbrain distinctions between, say, Oriental Despotism and Communism, but relative/absolute subconscious distinctions between, say, Mohammedanism and Neo-Islam (or Islam in its modern, militant guise).

   iii. Similarly, we have absolute/relative left midbrain distinctions between, say, Royalism and Republicanism, but relative/absolute unconscious distinctions between, say, Roman Catholicism and Neo-Catholicism (or Catholicism in its modern, ecumenical guise).

   iv. Finally, we have absolute/relative right midbrain distinctions between, say, Parliamentarianism and Liberalism, but relative/absolute conscious distinctions between, say, Puritanism and Protestantism (or Puritanism in its nonconformist and non-ecumenical guise).


56.  To see, therefore, a forebrain/superconscious distinction in both the old brain, or left-hand division of the brain in toto, and the new brain, or right-hand division of the total brain, as against a backbrain/subconscious division in both the old brain and the new brain, a right midbrain/conscious division in both the old brain and the new brain, and, finally, a left midbrain/unconscious division in both the old brain and the new brain, so that the alpha/omega dichotomy between particles and wavicles extends across both major divisions on fourfold terms in each case.


57i.  Spirit is the presiding element of the forebrain/superconscious, whether negatively or positively, in electron-particle or electron-wavicle guise.

   ii.  Soul is the presiding element of the backbrain/subconscious, whether negatively or positively, in proton-particle or proton-wavicle guise.

   iii. Intellect is the presiding element of the right midbrain/conscious, whether negatively or positively, in neutron-particle or neutron-wavicle guise.

   iv. Will is the presiding element of the left midbrain/unconscious, whether negatively or positively, in atom-particle or atom-wavicle guise.


58i.  Spirit is a bright element that shines in Heaven.

   ii.  Soul is a hot element that burns in Hell.

   iii. Intellect is a cold element that freezes in purgatory.

   iv. Will is a dark element that fades in the world.


59.  To distinguish contexts like record-players/compact-disc players, televisions/computers, radios/radio-cassette players, and video-cassette recorders/audio-cassette recorders from contexts like albums/compact discs, newspapers/magazines, hardbacks/softbacks, and video tapes/audio tapes ... on the basis of a materialistic/realistic dichotomy which indicates the affinity of those in the first category with intellect (technology) and those in the second category with will (art), thereby affirming a lunar/planar polarity or, more correctly, series of polarities having both alpha and omega options, viz. record-players vis--vis albums and compact-disc  players vis--vis compact  discs for the idealistic spectrum, but televisions vis--vis newspapers and computers vis--vis magazines for the naturalistic spectrum; radios vis--vis hardbacks and radio-cassette players vis--vis softbacks for the materialistic spectrum, but video-recorders vis--vis video tapes and audio-recorders vis--vis audio tapes for the realistic spectrum.  All such spectra are of course relative to the overall distinctions drawn above between technological materialism and artistic realism, the two principal categories, and should therefore be regarded in a subordinate relationship to them.


60.  If radios constitute a materialistic parallel to hardbacks ... and radio-cassette players a materialistic parallel to softbacks, then it seems not implausible that radio/compact-disc players constitute a materialistic parallel to picturebooks, with those which embrace a tape-deck corresponding to photographic softbacks and those that  are only compact disc ... corresponding to photographic hardbacks - a sort of untermensch/bermensch distinction relative to what I regard as an extreme form of materialism which may well suggest political analogies of the Nazi or 'burning-cross' varieties, as germane to the lunar Extreme Right.


61.  One should always distinguish between the democratic Extreme Right, which is Nazi, and the theocratic Extreme Right, which is transcendentalist.  For, strictly speaking, the theocratic Extreme Right is both anterior (stellar theocracy) and posterior (superstellar theocracy) to the world, whereas the democratic Extreme Right is contemptuous of the democratic Right and hostile to both the autocratic Extreme Left, viz. Communism, and the democratic or, more correctly, bureaucratic Left, viz. Socialism, by which I of course mean socialist republicanism as opposed to the democratic socialism of the parliamentary left - in reality, a subdivision, overall, of the democratic Right, viz. the context of parliamentary democracy in general.  Hence whereas the democratic Extreme Right is necessarily a more radical offshoot of the democratic Right, the theocratic Extreme Right is no mere lunar extension but an outright stellar extremism which is either anterior (Marxism) or posterior (Super-transcendentalism) to the socialistic world, the former naturally precluding the latter, and the latter, when it comes to pass, excluding the former, since there can be no co-existence of alpha and omega forms of theocracy.  But if the theocratic Extreme Right is transcendentalist, whether alpha or omega, then the autocratic Extreme Left is fundamentalist, since Communism is a sort of Satanic fall from Marxian 'grace', i.e. theory, into the diabolical practicalities of authoritarian politics.  However, just as there can be an 'Extreme Right' relative to the lunar, viz. Nazism, so there is an 'Extreme Left' relative to the planar, viz. hard-line socialist republicanism, which is yet distinctly not solar, and hence autocratic, but effectively bureaucratic in essence, and thus pertinent to the world.  But if it is worldly, it is no less peripheral to the world, with its bureaucratic pluralism, than Nazism is peripheral to the Antiworld of democratic pluralism, since both the planar and lunar contexts, corresponding to the Left and to the Right respectively, are phenomenal, or middle ground, and therefore inherently relative - the former, as already noted, bureaucratically, and the latter democratically - Socialism and Capitalism, Republicanism and Liberalism, the People (particularly of a Catholic ethnicity) and the bourgeoisie (though inclusive of Protestant proletarians).  Such extreme manifestations of planar and lunar contexts are fated to remain subordinate to the more moderate manifestations which properly typify the relativity of the contexts in question, just as they must remain subordinate to the more authentic extremism of both the solar and stellar contexts which, having a noumenal and therefore absolute basis, will remain representative of what is Extreme Left and Extreme Right per se, viz. the Devil and God.  Thus it could be said that whereas Nazism, affiliated to the lunar limbo, is the absolute mode of Antichrist (Hitler), Communism, rooted in the solar hell, is the absolute mode of the Devil per se, viz. Satan (Stalin).  If it is possible to speak of a relative mode of the Devil per se, then one would have to cite hard-line socialist republicanism, given its extreme-left standing vis--vis the Left in general, i.e. social democracy.  Conversely, if one could speak of a relative mode of God per se, it would have to bear witness to an ideological allegiance which, though 'Extreme Right', was in the world, and hence party to social democratic pluralism, but decidedly not of the world, or socialism per se.  Such an ideological allegiance, being affiliated to the Second Coming, may well take the form of Social Transcendentalism, and it would be in some sense the ideological precondition of a more absolute mode of God per se ... such that took a Super-transcendentalist form the essence of which was completely beyond the world and therefore One, in its divine purism, with Heaven.  Then and only then would the Extreme Right per se have come into being, and it would signal an evolutionary climax to God and the end not only of the world but, ultimately, the remnants of Hell, purgatory and the alpha heaven as well, bringing the Saved to the super-transcendence of the Omega Point.


62.  To distinguish the Bolshevik nature (absolutely autocratic) of solo singing from the communistic nature (relatively autocratic) of solo-singing within a group format ... on the basis of a sort of Lenin-Stalin/Khrushchev-Gorbachev division, with singing that is not free-standing but pursued while playing a guitar, for example, being comparatively socialistic and, hence, bureaucratic ... in the Yeltsinite mode of social democracy.  Hence while free-standing solo singing is absolutely diabolic (solar) and free-standing singing within a group format relatively diabolic, accompanied singing within the latter format is decidedly worldly, if on rather absolute, and hence  quasi-authoritarian, terms.  It is the difference between pop and rock.  Pop in the one context, that of solo singing, with the other context akin to pop-rock.


63.  Beyond pop-rock there is rock (rock with keyboards bias) and jazz-rock (instrumental rock without wind), and beyond jazz-rock there is rock-jazz (fusion jazz with wind) and jazz, followed, ultimately, by funk, the antithesis, on the top or wind spectrum, to the blues, which is where, after all, modern music really began ... in a sort of Marxian revolt against poverty and exploitation, the alpha-divine inception of contemporary music.


64.  To perceive a Judaic/Marxist distinction between, say, acoustic blues and electric blues, i.e. naturalistic alpha and artificial alpha, as relative, it would seem, to an old-brain/new-brain dichotomy.  Likewise, to perceive a Mohammedan/Neo-Islamic distinction between, say, trad jazz (which is acoustic) and modern jazz (which, by contrast, is usually electric), so that we have a naturalistic omega and an artificial omega relative, once again, to an old-brain/new-brain distinction.  However, where the blues is alpha divine, jazz is omega diabolic, irrespective, in each case, of the cerebral parallel.  Doubtless, such natural/artificial, or acoustic/electric, distinctions apply just as much to pop and funk respectively, except that with these alpha diabolic and omega divine modes of music we shall be thinking rather more in terms of, say, folk and gospel than of a literal trad equivalence.


65.  It is to be hoped that the liberation of women from domestic slavery will result in more women becoming architects, so that, increasingly, buildings will be designed on a curvilinear, as opposed to a rectilinear, basis.  Then the world will be less square than round, as befitting a subjective transvaluation.


66.  The swastika could, with reason, be described as an anticross, while the unbounded star could likewise be described as an anti-supercross: anti-supercross succeeding anticross until, following a worldly transvaluation, we move towards the supercross, and hence the eclipse of all stars.


67.  Spring - Summer - Autumn - Winter; brightness - hotness - darkness - coldness; stellar - solar - planar - lunar; heaven - hell - world - purgatory; electrons - protons - atoms - neutrons; idealism - naturalism - realism - materialism; Greece - Rome - England - America.


68.  If Greece was the Spring of Western civilization, then America is very much its Winter, while Rome and England come in-between as its Summer and Autumn respectively - the Summer of a late-pagan (stoic) sun and the Autumn of an early-Christian (Catholic) earth, in contrast to the Spring of an early-pagan (hedonistic) star and the Winter of a late-Christian (Protestant) moon.


69.  Hence Hedonism - Stoicism - Catholicism - Protestantism; spirit - soul - will - intellect; truth - strength - beauty - goodness; joy - pride - pleasure - love; religion - science - economics - politics.


70.  It is doubtless a reflection of the wintry aridity of America that it lacks any respect for Greek or Latin, those spiritual and soulful languages of the spring and summer of Western civilization.  Like a tree whose winter branches are bereft of blossom, fruit, and leaves, America is bereft of Greek, Latin, and even English ... to the extent that it rejects the leaves of its English heritage in deference to what is uniquely or strictly American, and hence germane to the bare branches of its wintry coldness.  Where England is 'mate', America is 'man'; where England is feminine, it is masculine; where England is realism, it is materialism; where England is Anglican, is it Puritan; where England is will, it is intellect.  And this intellect, increasingly given-up to the development of artificial intelligence, is ever 'the winter of our discontent'.


71.  From Graeco-Roman paganism to Anglo-American Christianity - the development of Western civilization, with Persia, Carthage, France, and Germany confined to the shadow roles of military opposition - Persia against Greece; Carthage against Rome; France against England; Germany against America.  Hence the shadow Western civilization of Persia - Carthage - France - Germany.


72.  It could be said of classical music that it stands in a realistic relationship to pop music, the music of contemporary materialism, and is therefore less an art form of the city than of the country or, at any rate, provincial suburbia.  Thus it does not follow that classical music (including opera, ballet, symphonies, and concertos), is inherently inferior to pop music (including the blues, dance, rock, and jazz), but that it is rather more planar than lunar, and hence English than American.  It is more the music of the feminine autumn of Western civilization than its masculine winter, more the music of the naturalistic past than of the artificial present.


73.  If hardware is masculine and software feminine, then it must follow that the male serves the female (or her 'program' of having and raising children) rather than vice versa, insofar as he corresponds to the hardware, and hardware, as we all know, exists in the service of software.  A computer is of no more use without a software program to run ... than would be a video-recorder without a video cassette to play.  Hence it should follow that a man is no use without a woman to serve, although, in practice, this is not invariably the case, since men cannot be reduced to computers or video-recorders but may also correspond to televisions or radios, to name but two alternative possibilities, which are less dependent on 'software' ... to the extent that they exist or function independently of newspapers and books - the two categories of 'software' most correlative with television and radio.  Rather, it seems that, to a large extent, newspapers and books, not to mention magazines, exist in the service of television and radio, as in the programme guide, so that, in some contexts and with certain categories of people, it would appear that the feminine exists in the service of the masculine, and by implication females in the service of males, rather than vice versa.  Broadly, I would argue that where idealistic and realistic contexts (like computers and video- and/or audio-recorders) are concerned, the male exists in the service of the female, since these are contexts corresponding to Heaven and the world (which are both subjective), but that where, by contrast, naturalistic and materialistic contexts (like television and radio) are concerned, the female exists in the service of the male, since those contexts correspond to Hell and purgatory (which are both objective).  Thus whether the male exists to serve the female, or vice versa, will depend on the nature of the context.  Where God and the world are in the ascendant, the male will serve the female and subjectivism/subjectivity accordingly prevail.  But where, by contrast, the Devil and purgatory are in the ascendant, the female will serve the male, and objectivism/objectivity accordingly prevail, depending on whether noumenal or phenomenal criteria are the principal issues.  Hence the subjectivism of computing vis--vis the subjectivity of video-recording/audio-recording; but the objectivism of television vis--vis the objectivity of radio.


74.  The Father is the deity of religious barbarism, viz. ritual; the Mother is the deity of religious nature, viz. art; the Son is the deity of religious civilization, viz. ethics; and the Holy Spirit is the deity of religious culture, viz. devotion.  Hence from the naturalism, relative to religion, of ritual to the idealism of culture via the materialism, again relative to religion, of ethics and the realism of art.


75.  Books parallel the Catholic Christ, having a lunar standing relative to the world, viz. realism, whereas radios parallel the Protestant Christ, having a lunar standing relative to the Antiworld, viz. materialism.  Similarly, albeit in a different context, symphonies parallel the Catholic Christ, having a lunar standing relative to the world, viz. realism, whereas rock music parallels the Protestant Christ, having a lunar standing relative to the Antiworld, viz. materialism.  Hence whereas the four principal modes of classical music, viz. opera, ballet, the symphony, and the concerto, are of the world, the four principal modes of pop music, viz. soul, dance, rock, and jazz, are of the Antiworld, with naturalistic, realistic, materialistic, and idealistic distinctions relative to each context, the former broadly 'naturalistic', and hence acoustic, but the latter broadly 'synthetic', and hence electric.  Consequently one could, in general, speak of classical as the music of nature, in contrast to which we shall find pop as the music of civilization, with, broadly, planar and lunar distinctions between the two contexts, as I have shown, which are subdivisible along both elemental and ideological lines.  As, of course, are the rather more extreme solar and stellar contexts of barbarous and cultural music, the former overly percussive, which is the nature of a noumenal objectivism, and the latter overly sustained, which is the nature of a noumenal subjectivism - Devil and God of scientific and religious kinds of music respectively, which may be regarded as flanking, on an alpha/omega basis, the political and economic kinds of music that we have broadly characterized in terms of pop and classical.  Such a percussive/sustain antithesis is rather more extreme than, say, the rhythm/pitch antithesis, for example, of the extremes of pop and classical music, viz. soul and jazz in the one case, and opera and concertos in the other, though rhythm is obviously a quality of percussive music, e.g. steel-drum orchestras, no less than pitch a quality of religious music, e.g. church-choir ensembles.  These qualities, however, are affiliated to musical modes which, as already noted, are noumenal and thereby flank the phenomenal modes of music to which they more properly pertain by dint of the greater dependence of such music on instrumental means and techniques ... on account of their phenomenal essence.  These means and techniques include, besides rhythm and pitch, both melody and harmony, and thus contrast with the more absolutist nature of scientific and religious music, the former flanking the pop/classical dichotomy in a fundamentalist way, the latter flanking it in a transcendentalist way - the musical hell and heaven of protonic autocracy and electronic theocracy, as against the neutronic democracy and atomic bureaucracy of purgatorial pop and worldly classical respectively.  If fundamentalist music, being percussive, is reactive, then transcendentalist music, being sustained, is attractive - a particle/wavicle distinction which finds its musical manifestation in the antithesis between centrifugal objectivism and centripetal subjectivism, the collectivism of discord and the individualism of unison.


76.  In the twentieth century classical music was largely eclipsed by pop music, and pop music was itself undergoing a degenerative collapse into percussive music, as the 'burning cross' of the Antichrist found itself being eclipsed by the flaming star of the Diabolic per se.  Such a degenerative collapse could only lead to the triumph of musical hell, and thus to the eclipse of lunar pop by solar primitivism.  Yet one extreme engenders, or calls forth, another, and it is with the full emergence of the Devil that God will rally his faithful to the cause of musical heaven, the harmonic sustains of 'Kingdom Come', so that, ultimately, the solar hell will be refuted by the stellar heaven of the ultimate music, the sustained supermusic of a transcendence divine, and the world accordingly be saved from both classical music and the threat of percussive music, that super-antimusic which even now is eclipsing the antimusic of pop to a degree which makes that threat very real indeed.


77.  A particle/wavicle distinction between the kicked ball (football) and the thrown ball (rugby) ... analogous to the distinctions between republicanism and catholicism, guitars and violins, video and audio, with reactive and attractive implications relative to the nature of each game - the former (football) a man's game, and the latter (rugby) a gentleman's one.


78.  A spiritual/soulful distinction, in cricket, between the bowling transcendentalism of the slow ball spinning through the air, and the bowling fundamentalism of the fast ball cutting through it; the former comparatively divine and the latter comparatively diabolic.


79.  Dracula epitomizes our age's fascination with evil, its almost morbid obsession with blood and violence, death and decay, negative power and status.  Dracula is the modern form of Satan, the contemporary mythical manifestation of the Devil par excellence.  Since the Nietzschean 'death of God', it is the Devil who is the focus of popular worship, and in the late-twentieth century the Devil was very much alive-and-well in the personification of Count Dracula, whose lust for blood aptly reflected the bloodlust of the age.  Only with the Second Coming can the Devil be killed off once-and-for-all; for the return of God to the world will leave no room for the Devil in it.  Nor, indeed, for anything upper class.


80.  The Mother (Blessed Virgin) saves the will but ignores the intellect; the Son (Christ) saves the intellect but ignores the soul; the Father (Creator) saves the soul but ignores the spirit; the Holy Ghost (ultimate Creation) saves the spirit but ignores everything else.  Conversely, the Antimother (Cursed Whore) damns the will but ignores the intellect; the Antichrist (Hitler) damns the intellect but ignores the soul; the Antifather (Satan) damns the soul but ignores the spirit; the Antispirit (Jehovah) damns the spirit to worshipful enslavement but ignores everything else.  Such is the pattern of damnation and salvation in regard to planar, lunar, solar, and stellar alternatives ... roughly corresponding to working-class, middle-class, upper-class, and classless divisions of human society.


81.  Ultimate salvation is of the spirit, and applies to the Holy Ghost alone, as championed by the intellect-exploiting Second Coming equivalence, who is effectively an intellectual of the spirit because he uses intellect in the service of the spirit, and uses it, moreover, in the most spiritual of contexts, viz. the inner light, relative to technology, of computer VDU screens, thereby bringing the intellect to spiritual perfection.


82.  Truth, in the spiritual sense to which I apply the term in my philosophy, is not something that is understood or desired by all people or peoples.  There are people and peoples who reject such truth in their concern, primarily if not exclusively, with beauty, goodness, or strength, not to mention illusion (if negatively divine), ugliness (if negatively worldly), badness (if negatively purgatorial), or weakness (if negatively diabolic).  Some people and peoples are congenitally incapable of coming-to-grips with spiritual truth, and accordingly shy away from it as from a refutation of their very essence, the ideals or anti-ideals by which they live.  If all mankind were the same, or shared the same goals, this would not be the case.  But mankind are ethnically and ideologically heterogeneous, and therefore divisible between different ideals and/or anti-ideals.  God, in the messianic sense of the term, knows this, and that is why he cares only for those who are like himself and will not fail them in his design to bring the world to religious truth.  Whatever he does is done for his people or peoples (in contrast to what was done against other people or peoples by the illusory primal God, viz. Jehovah).


83.  Schopenhauer was wrong about the will coming from the father and the intellect from the mother ... where the psychic composition of offspring is concerned, since, as I have shown, the will is feminine and the intellect masculine, the one planar and the other lunar.  Hence any inheritance of this nature from one's parents has to be premised on the acknowledgement of a correlation between intellect and one's male progenitor, but will and one's female progenitor, making it as unlikely that the father was responsible for will as that the mother was responsible for intellect.


84.  When there is little respect for strength, there will be greater respect for truth; for strength and truth are as incommensurate as goodness and beauty, and a society that respects truth will have little time or inclination for strength.  (Hence the acceptance of truth presupposes an atheistic rejection of 'the Almighty', the strength-oriented implications of which correlate more naturally with the Diabolic than with the Divine.)


85.  The idealism of truth, as against the naturalism of strength.  Likewise, the realism of beauty, as against the materialism of goodness.  Religion as opposed to science; economics as opposed to politics.  Or, alternatively, art as opposed to music; architecture as opposed to literature.  Or, again, religious music as opposed to percussive music; classical music as opposed to pop music.  And so on.


86.  Acoustic pianos stand to electric pianos as hardbacks to radios, whereas acoustic organs stand to electric organs as softbacks to radio-cassette players.  A distinction, in other words, between the materialism (as opposed to realism, naturalism, or idealism) of the world and the materialism of the Antiworld (lunar) on both particle (reactive) and wavicle (attractive) terms.  'Dickheads' and 'arseholes' - both effectively (within the feminine framework of worldly realism) and specifically (within the rather more masculine framework of antiworldly materialism).


87.  Acoustic guitars stand to electric guitars as video tapes to video-recorders, whereas acoustic violins stand to electric violins as audio tapes to audio-cassette players.  A distinction, in other words, between the realism (as opposed to naturalism, materialism, or idealism) of the world and the realism of the Antiworld on both particle (reactive) and wavicle (attractive) terms.  'Pricks' and 'cunts' - both specifically (within the feminine framework of worldly realism) and effectively (within the masculine framework of antiworldly materialism).


88.  To distinguish the devolutionary objectivism (noumenal) of stellar superconsciousness and solar subconsciousness from the devolutionary objectivity (phenomenal) of lunar consciousness and planar unconsciousness.  Conversely, to distinguish the evolutionary subjectivity (phenomenal) of superplanar unconsciousness and superlunar consciousness from the evolutionary subjectivism (noumenal) of supersolar subconsciousness and superstellar superconsciousness.  A particle/wavicle distinction between the devolutionary and the evolutionary on both noumenal and phenomenal terms.


89.  Thus to distinguish, on the above devolutionary basis, Judaic transcendentalism and despotic fundamentalism from parliamentary liberalism and republican humanism; while distinguishing, on an evolutionary basis similar to the above, Catholic humanism and Protestant liberalism from Islamic fundamentalism and Taoist transcendentalism.


90.  Forebrain - backbrain - right midbrain - left midbrain; superconscious - subconscious - conscious - unconscious; transcendentalism - fundamentalism - liberalism - humanism; electrons - protons - neutrons - atoms; spirit - soul - intellect - will; heaven - hell - purgatory - the world; truth - strength - goodness - beauty; illusion - weakness - evil - ugliness.  Hence a particle devolution from illusion and weakness to evil and ugliness; but a wavicle evolution from beauty and goodness to strength and truth.



LONDON 1992–3 (Revised 2011)






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