VERITAS PHILOSOPHICUS
Supernotational Philosophy
Copyright © 1992-2009 John
O'Loughlin
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CONTENTS
Aphs. 1-187
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1. To distinguish
not only between video tapes as democratically right wing and audio tapes as
democratically left wing, but also between singles as autocratically right wing
and compact discs as theocratically left wing, with L(ong)P(layer)s
democratically centrist, which is to say, corresponding to a liberal middle
ground in between conservative (video) and radical (audio) alternatives. Hence while singles are extreme right-wing
and compact discs extreme left-wing, albums are centrist, reflecting an inner
darkness (phenomenal selfishness) on external (stylus) terms. Singles correspond to television (indeed, are
regularly advertised on TV pop shows), whereas compact discs correspond to
computers, since germane to an inner, as opposed to an outer, light. Albums, in their centrist liberalism,
correspond to record-players and, by implication, midis, whereas video tapes
naturally correspond to video-recorders and audio tapes to audio-recorders, the
former more often associated with television and the latter with radio.
2. From
computer games and trips to meditation, a progression of the inner light from
machines to pure spirit via pharmaceuticals ... as it passes from the external
realm of computers to the internal realm of meditation via a contemplative
middle-ground corresponding, in some small sense, to the Son ... of the
'trinity' of (Holy-Ghost) divine options.
3. Traditionally,
the only thing that really distinguishes democratic socialism from totalitarian
socialism is its willingness to compromise with bourgeois parties within the
broad framework of a bourgeois/proletarian civilization, capitalist on the one
hand and socialist on the other. Yet,
gradually, bourgeois/proletarian civilization is being replaced by a sort of
proletarian absolutism, in which the formerly bourgeois parties ... of the
Liberals and the Conservatives ... have transformed themselves into
quasi-proletarian parties (still operating, however, under capitalism) which
have effectively superseded Labour (at any rate, in its traditional guise) in
much the same way that centrists and radicals in Russia have superseded the
Soviet Communist Party. Now it is Labour
which, less hard-line state socialist than formerly, is a largely social
democratic party to the right, in the topsy-turvy world of British politics, of
both the Liberal Democrats (formerly Liberals) and the so-called Conservatives
(effectively radicals). Now the other
two parties, and the Conservatives in particular, are all for expanding the domain
of private responsibility in economic matters; though the Liberal Democrats
favour an even-handed approach to government, suggestive of a cross between
state socialism and private capitalism.
However, it was the so-called Conservatives who, with wider share
ownership, placed the most burden, economically speaking, upon the British
electorate, and who, paradoxically, tended to remain in the vanguard of
late-twentieth-century British politics.
Not for me to encourage further burdening of the People in this or
indeed any other way! But I do know that
unless the People are burdened with private responsibility in these matters, they can never be saved from them in the name of
religious sovereignty thereafter, saved from 'sins of the world' in the
interests of spiritual self-realization in the '
4. Sense
in which musical instruments are divisible not only with regard to elemental
spectra, i.e. earth, water, fire, and air, but into immoral, amoral, and moral
distinctions within any given elemental spectrum, be it of the body, the
intellect, the soul, or the spirit.
Hence where the bottom spectrum of what we may call earth/body
instruments is concerned, immoral/amoral/moral distinctions between banjos,
guitars, and violins, with reactive implications on the Left, attractive
implications on the Right, and both reactive (strumming) and attractive
(finger-picking) implications in the Centre.
Likewise, where the spectrum of water/intellect instruments is
concerned, immoral/amoral/moral distinctions between vibes, pianos, and organs,
with reactive implications on the Left, attractive implications on the Right,
and both reactive (staccato) and attractive (legato) implications in the
Centre. Similarly, where the spectrum of
fire/soul instruments is concerned, immoral/amoral/moral distinctions between
gongs, drums, and hand percussion, with reactive implications on the Left, attractive
implications on the Right, and reactive/attractive implications, as between
symbols and drums, sticks and brushes, in the Centre. Finally, where the top spectrum of air/spirit
instruments is concerned, immoral/amoral/moral distinctions between flutes,
trumpets, and saxophones, with reactive implications on the Left, attractive
implications on the Right, and reactive/attractive implications in the Centre
... as befitting a compromise between centrifugal and centripetal extremes, the
mouthpiece of the trumpet (as of the trombone and French horn) being somehow
amoral in relation to the mouthpiece of the flute on the one hand and of the
saxophone on the other. The technique of
blowing into a trumpet is less reactive (and centrifugal) than with a flute,
but less attractive (and centripetal) than with a saxophone. Hence, to make a table of these divisions, we
shall find:-
IMMORAL AMORAL MORAL
Wind: flutes trumpets saxophones
Percussion: gongs drums hand drums
Keyboards: vibes pianos organs
Strings: banjos guitars violins
with other instruments roughly categorizable as
falling into one or other of the three ethical categories on whichever
elemental spectrum - like, for example, harmonicas in relation to flutes,
trombones in relation to trumpets, and clarinets in relation to
saxophones. The playing approach to the
harmonica is somewhat reactive and centrifugal, in contrast to the playing
approach to the clarinet which, like the saxophone, is an instrument around
which the player wraps his lips in an attractive centripetal technique of wind
production. By and large, the immoral
instruments correspond to proton autocracy, the amoral instruments to neutron
democracy, and the moral instruments to electron theocracy. The proton alpha is naturalistic, the
electron omega supernaturalistic, and the neutron middle ground materialistic
on the Left and supermaterialistic (or electronic) on the Right, as when we
distinguish, for instance, between acoustic pianos (both grand and upright) on
the Left/Centre and electric pianos on the Right, the latter a bound-electron
equivalence in relation to the neutron equivalence of acoustic pianos, both
negative (grand) and positive (upright), which correspond to conservative and
liberal positions vis-à-vis a radical alternative. Hence in regard, for example, to modern baby
grands and upright pianos, the electric piano corresponds to a right-wing
equivalence bound, in democratic relativity, to both left-wing (grand) and
centrist (upright) acoustic pianos of a more state-oriented naturalistic
essence. Freedom from such a democratic
binding for the electric piano can only entail synthesizer absolutism in
free-electron theocracy.
5. In
regard to autocracy, which absolutely upholds the State, democracy is
comparatively anarchic. In fact,
anarchism is the essence of democracy, a middle ground between State and
Church, Antichrist and Christ, in which the People wrest power (politically,
economically, and judicially) from the State and effectively rule themselves
until such time as, overburdened by 'sins of the world', they desire salvation
from their power in terms of a religious sovereignty such that can only be
offered them by the Second Coming, or messianic equivalence thereof, when he
considers the moment ripe. Hence democratic
anarchy is a precondition of the 'Kingdom of Heaven' and thus of a full-blown
theocracy in which the People are free to realize their spiritual selves in the
most complete religion of which it is possible to conceive. Autocracy is the Father, democracy the Son,
and theocracy the Holy Ghost of this distinction between all-powerful State,
democratic anarchy, and ultimate Church, the 'church' of a truly saved people.
6. There
is a sense in which the 'Three in One' is also the 'One in Three' - say, a
given song available not only on LP but on video and audio tapes as well, and
that both the Father and the Holy Ghost are also divisible into a 'Three in
One', as when we distinguish between, say, computer games as the 'father' of
the Holy Ghost, LSD trips as the 'son' of the Holy Ghost, and meditation as the
'spirit' of the Holy Ghost, or the Holy Ghost per se.
Hence even the Holy Ghost has a sort of alpha, middle ground, and omega
within itself. As, of course, does the
Father, with, say, black-and-white cinema corresponding to the 'father' of the
Father (Jehovah), colour cinema corresponding to the 'son' of the Father, and
television films to the 'spirit' of the Father, this latter a sort of omega
within the overall alpha context of films, in contrast to computer games as a
sort of alpha within the overall omega context of trips. Similarly, within the 'Christic' middle
ground, a distinction has arisen between video and audio tapes either side of
LPs, the former respectively corresponding to the 'father' and 'spirit' of the
Son, and the latter alone to the Son per se, as germane to a strictly
Christic middle-ground. Even the radio,
a Mother equivalence, is divisible into a 'Three in One', as between records,
radio, and audio tapes, records corresponding, in this context, to the 'son' of
the Mother, audio tapes to the 'spirit' of the Mother, and radio itself to the
Mother per se, on account of its strictly middle-ground standing in
between records and tapes, the 'son' and 'spirit', the Mother not having a
'father' or, what amounts to the same, a 'husband'.
7. To
distinguish between reactive and attractive one-on-one games, as regarding, for
instance, badminton and darts on the top, or air, spectrum; boxing and
wrestling on the next, or fire, spectrum; table tennis and snooker on the
second-from-bottom, or water, spectrum; and tennis and bowls on the bottom, or
earth, spectrum. Badminton is played
with rackets and involves the opposing players hitting a shuttlecock (a small
cork ball fitted with stabilizing feathers) backwards and forwards across a
net, and is therefore a reactive one-on-one sport. Darts, by contrast, is attractive on account
of the fact that the opposing players simply throw their darts at a dartboard
in a relatively graceful manner. Hence
whereas badminton is negative and firmly competitive, darts is positive and
comparatively co-operative, a sort of morally good air game as opposed, like
badminton, to a morally bad air game, and therefore the ultimate one-on-one air
game and, by implication, attractive type of game, since of the divine (as
opposed to diabolic, purgatorial, or worldly) spectrum. If the reactive game has a particle bias,
then the attractive game has a wavicle one, is biased towards the electron, as
opposed to the proton, and consequently of a comparatively theocratic as
opposed to autocratic status. Yet games
of this nature, as indeed sport in general, are less autocratic or theocratic
than democratic, with left- and right-wing implications ... as well, no doubt,
as having a centrist equivalence in between the reactive and attractive
alternatives. Sport is neither war
(autocratic) nor peace (theocratic) but a sort of playful war (reactive games)
or warlike peace (attractive games), as germane, so I contend, to democratic relativity. Hence even boxers are behaving relatively
democratically when they attempt to knock each other senseless during the
course of a boxing context, the nearest they come to an autocratic bias
probably being during punchbag practice in the course of routine training.
8. When
we distinguish between the Left and the Right we are, in effect, distinguishing
between public and private, collective and individual, autocratic and
theocratic, centrifugal and centripetal, society and the individuals of which
it is composed, State and Church, Devil and God, etc, etc. In fact, the more extreme the 'Left' and
'Right' dichotomy happens to be, the more unequivocally do autocratic and
theocratic, State and Church, Socialist and Fascist antitheses leap to mind, so
that in the one case, that of the Extreme Left, we perceive the Devil, and in
the other case, that of the Extreme Right, we perceive God, with all the
correlative particle and wavicle, collective and individual, public and
private, 'Red' and 'White' distinctions which accord with such an extreme
dichotomy. Hence the state-socialist
Extreme Left and the church-fascist Extreme Right are as far apart as it is
humanly possible to be within the confines of a given age or civilization. Socialist collectivism and Fascist
individualism have so little in common ... that they are incapable of mutual
reconciliation, just as the Devil (whether he takes the form of Lenin or Stalin
or Mao) and God (whether he takes the form of Hitler or Franco or Mussolini)
are incapable of being reconciled within the framework of a single
society. The closed-fist raised arm
salute of the particle-biased proton ('red') devil and the open-handed raised
arm salute of the wavicle-biased electron ('white') god stand at opposite poles
of the human spectrum, the former barbaric and the latter civilized, the one
burning in a soulful hell and the other shining in a spiritual heaven, an outer
burning (of the superstar) and an inner shining (of the supercross). Only where the Diabolic and the Divine are
diluted and transmuted within the broadly purgatorial framework of democracy
... can we speak of a relatively peaceful co-existence of 'devil' and 'god',
though such a co-existence is less of the Devil and God per se than of left- and right-wing democratic
alternatives which are neither strictly of the State nor of the Church but
pertain to a kind of anarchistic purgatory unique unto itself, an intellectual
norm standing in-between soulful and spiritual extremes which, like all such
norms, holds to a broadly neutron course in defiance of the proton hell and the
electron heaven. Hence a democratic
society is necessarily materialistic and, in some sense, lunar rather than
solar or stellar. It is a sort of
Christic society which excludes both the autocratic Father and the theocratic
Holy Spirit, a Christic liberalism which has its own 'father' (Labour) and its
own 'holy ghost' (the so-called Conservatives), while still adhering to and
maintaining a strictly Christic middle-ground (the Liberals). Such a society, combining public and private,
collective and individual, whether in the same party (Liberal) or in relation
to left- and right-wing alternatives (Labour/Conservatives) may veer from 'the
father' to 'the holy ghost', as from Left to Right, but it cannot transcend
itself in and through the Extreme Right; for democracy is self-perpetuating and
will continue 'world without end' unless and until the Second Coming is ready
to establish his 'Kingdom of Heaven' on earth and, approaching democracy from a
supra-democratic (theocratic) standpoint, avails himself of the democratic
process to offer the electorate (assuming they are adjudged entitled to such an
offer) the greatest thing that can be offered - namely, religious sovereignty
and the right, thereby, to spiritual self-realization through the
institutionalized framework of the Centre.
For religious sovereignty is not just the ultimate sovereignty, the
omega sovereignty of a theocratic people; it is commensurate with the 'Kingdom
of Heaven' and salvation, in consequence, from 'worldly sins', i.e. the
political, judicial, and economic sovereignties of the democratic middle ground
as it bears both upon itself, as political anarchy, and on the bureaucracy of
social service and economic responsibility beneath ... as germane to the world per
se. A people who wish to be saved
from political anarchy and economic burdens can do no better than to
democratically opt for religious sovereignty, once the opportunity presents
itself. For democracy may help the State
to 'wither', but it does not, by itself, assist the Church to 'blossom'. Only the Second Coming can do that, and, if
his will is done, then the Church will truly 'blossom' into the Centre, the
context of religious sovereignty in the masses, whereby he will take 'sins of
the world' upon himself and thus politically, economically, and judicially
serve the religiously-sovereign 'Saved' through the power that they, and they
alone, have entrusted to him for this very purpose. Only when the '
9. Sense
in which cars are of earth, i.e. the bottom, or bodily, spectrum; land rovers
of water, i.e. the second-from-bottom, or intellectual, spectrum; bicycles of
fire, i.e. the third-from-bottom, or soulful, spectrum; and motorbikes of air,
i.e. the top, or spiritual, spectrum.
Hence an elemental ascent from cars to motorbikes via land rovers and
bicycles, as from realism to idealism via materialism and naturalism. Probably mopeds, with their pedal start, are
of the naturalistic, or fire, spectrum, given the metaphysical correlation
between pedalling and heat, pedalling being a sort of fiery intensity of
physical effort, and I venture to contend that mopeds stand to bicycles as bound-electrons
to a neutron and/or proton naturalism, their partly autonomous mechanical
construction setting them apart from bicycles ... much the way that, on the
next spectrum down, i.e. that of watery materialism, electric pianos are set
apart from acoustic ones, both grand and upright, in the 'democratic'
relativity of pianos in general.
Doubtless electric drums are no less distinct from acoustic drums, on
the same (fiery) spectrum, as mopeds from bicycles, and I would argue that
whereas mopeds that are bound-electron equivalents will have fixed pedals, or
pedals which cannot be retracted once the engine is fully underway, a
free-electron moped, the equivalent of a drum machine, will have folding
pedals, thereby testifying to a greater freedom from naturalistic determinism
... in the guise of obligatory pedalling.
Such a more evolved moped in some sense transcends pedals without
ceasing to pertain to the naturalistic spectrum, and to the degree that the
drum machine, its musical equivalence, transcends drumming without ceasing to
be percussive. Yet if this ultimate type
of moped has its 'fiery' parallel in the drum machine, and the more fixed-pedal
moped finds its parallel in electronic drums, it should follow that there will
be a parallel between bicycles and acoustic drums, irrespective of whether or
not we then decide to differentiate between one type of bicycle (or drum kit)
and another - as, for example, the way we differentiated between grand and
upright pianos in relation to the materialistic spectrum beneath. Probably racers and tourers are the nearest
parallels, on account of their respective horizontally- and vertically-biased
mechanical constructions, to grand and upright pianos, thereby suggesting
negative and positive neutron equivalents ... the democratic parallel to which
would be left-wing and centrist politics, as regards, say, Labour and the
Liberals. Now if this is so, then it is
my contention that track bikes, the rather more particle-suggesting type of
knobbly-tired bikes with cowhorn handlebars, correspond to a proton equivalence
at the alpha pole of the naturalistic spectrum, a truly diabolic equivalence
which parallels, on highly reactive terms, gongs in relation to percussion and,
on the next spectrum down, vibes in relation to keyboards. Hence whereas track bikes are the most
reactive and thus immoral type of bicycle, both racing and touring bikes are
comparatively amoral and therefore germane to a 'democratic' middle ground in
between 'autocratic' and 'theocratic' extremes, i.e. track bikes on the one
hand and flexible-pedal mopeds on the other.
10. If
both the autocratic and the bureaucratic are barbarous, the one absolutely and
the other on relative terms, then the democratic and the theocratic are
civilized - the former relatively and the latter absolutely. Hence in music, one could speak of barbarous
soul/pop, but of civilized rock/jazz, considering that soul pertains to the
autocratic and pop to the bureaucratic, in contrast to the applicability of
rock to the democratic and of jazz to the theocratic. Now it is my contention that one can, and
indeed should, distinguish between the barbarous and the uncivilized, depending
on whether we are dealing with the alpha of a barbarous spectrum, say
autocracy, or its subsequent transmutation in subordination to the middle
ground of a civilized spectrum, say, democracy, or, indeed, whether we are
dealing with the alpha of a civilized spectrum.
In the first case, that of a barbarous spectrum, we shall be witnessing
a progression from, say, soul in relation to the barbarous alpha ... to rap in
relation to the 'uncivilized' middle ground, the latter somewhat more wordy,
and hence conceptual, than the former, which often degenerates into non-verbal
wailings and screechings of an explicitly immoral nature. In the second case, that of a civilized
spectrum in its alpha manifestation, we shall be witnessing a progression from,
say, 'uncivilized' rock 'n' roll to civilized, and thus fully democratic, rock
(whether soulful, intellectual, or spiritual).
Hence the barbarous and the uncivilized need not necessarily be one and
the same thing, but either two different approaches to music in the same
barbarous spectrum or, in the case of a civilized spectrum, its alpha
inception, existing in subordination to autocratic or bureaucratic music. Now it is my view that the theocratic will
exist in subordination to the autocratic when the autocratic is truly in the
ascendant, while the democratic will exist in like-subordination to the bureaucratic
when the latter is truly ascendant.
Hence trad jazz could be said to have existed in subordination to soul
(blues) and rock 'n' roll to pop when society was more under the domination of
the barbarous, i.e. properly proletarian, types of music, as in the heyday of
socialist autocracy and bureaucracy respectively, but that since the emergence
of a genuinely democratic age, pop, transmuted into dance, can be viewed as
existing in subordination to rock, and soul, transmuted into rap, as existing
in subordination to modern jazz. With
the probably inevitable progression to Social Transcendentalism in the future,
modern jazz, transmuted into pure jazz, will become the principal form of
music. But at present rock is still the
leading type of music on account of the democratic nature of the age, an age
which has subordinated bureaucracy, and hence pop, to itself ... much the way
that bureaucracy formerly subordinated and even eclipsed autocracy, leaving
soul behind in the Stalinesque hell of a naturalistic barbarism. Doubtless when theocracy eventually
supersedes democracy, rock will either cease to exist or, more probably,
undergo an omega-oriented transmutation in subordination to pure jazz, as
rhythms are effectively transcended by pitch-oriented improvisation of an
unequivocally idealistic, and hence divine, character. Whether music rooted in either autocracy or
bureaucracy could continue to exist then must remain highly conjectural; though
I would not be surprised to see a gospel-type transmutation of rap in line with
a soulful deference to spiritual priorities, i.e. pure jazz. After all, if theocracy has its alpha in trad
jazz, why shouldn't autocracy have its omega in gospel? Logic compels one to keep an open mind, even
if ideology induces one towards a longing for a world with nothing but pure
jazz in it, as the Holy Ghost is finally given its musical dues.
11. Because
art is rooted in spirit, i.e. light, it is the top art form, the one that, when
it comes fully into its own (as presumably on holographic terms), can best
intimate of the divine omega (the Holy Spirit).
Because music is rooted in soul, i.e. emotional heat, it is the second
art form, the one which is most completely itself in soul and can best intimate
of the diabolic alpha (the Father).
Hence whereas art is ultimately civilized (even if it undergoes an
'uncivilized' inception in deference to alpha barbarism), music is
fundamentally barbarous (even if it undergoes an 'uncivilized' or even comparatively
'civilized' transmutation in deference to omega civilization). Likewise, because literature is rooted in
intellect, i.e. verbal coldness, it is the third art form, the one that, when
it comes fully into its own (as on narrative terms), best intimates of the
purgatorial omega (the Son). Because
sculpture is rooted in will, i.e. bodily darkness, it is the fourth art form,
the one which is most true to itself in free-standing figures and can best
intimate of the worldly alpha (the Blessed Virgin). Hence whereas literature is relatively civilized
(even if 'uncivilized' when in democratic subordination to worldly alpha),
sculpture is relatively barbarous (even if it undergoes an 'uncivilized'
transmutation in deference to purgatorial omega). Speaking of each art in relation to its root
or essential nature, one could argue that whereas music is traditionally of the
superstar (the Father) and sculpture of the star (the Blessed Virgin),
literature is essentially of the cross (the Son) and art of the supercross (the
Holy Spirit), thereby affirming an alpha/omega dichotomy between music and art,
juxtaposed with a worldly/purgatorial dichotomy between sculpture and
literature. Expressed diagrammatically,
we shall have the following:-
MUSIC/LITERATURE/ART
|
|
|
|
|
|
SCULPTURE
and although each of the arts can be
'bovaryized', as it were, towards any of the other points in our fourfold
division, the genuine expression and/or impression of each point will only be
possible on the basis of the art form which most appertains to that point. Music can never do as much justice to the
Holy Spirit as art (say, holograms), since it remains fundamentally and
intrinsically expressive, an expression of soul, whereas the simulation of pure
spirit requires not an expression but an impression, such that can only be
conveyed through art and, needless to say, the most omega-oriented and truest
form of art.
12. The
strength/pride of music; the beauty/pleasure of sculpture; the goodness/love of
literature; and the truth/joy of art.
Conversely, the weakness/humility of antimusic; the ugliness/pain of
antisculpture; the evil/hate of antiliterature; and the illusion/woe of
anti-art. A fall from the Father, in
music, to the Antifather (Satan), in antimusic; from the Mother, in sculpture,
to the Antimother, in antisculpture; from Christ, in literature, to the
Antichrist, in antiliterature; and from the Holy Spirit, in art, to the
Antispirit, in anti-art. A fall, in
other words, from the religious to the secular, from wavicles to particles,
positive to negative, grace to sin, salvation to damnation, divinity to
mortality. Rock may be of the Son
(relative to other forms of contemporary music), but punk is of the
Antichrist. Soul may be of the Father
(relative to other types of contemporary music), but funk is of the Antifather
(Satan).
13. Just
as LPs are centrist in relation to (left-wing) video tapes and (right-wing)
audio tapes, the former corresponding to an outer light and the latter to an
inner darkness, so, within the bourgeois context anterior to People's democracy,
hardbacks are centrist in relation to left-wing photographic (perceptual)
paperbacks and to right-wing verbal (conceptual) paperbacks, being, like LPs, a
hardness in between two 'soft' alternatives.
Now just as video tapes are preceded, within the context of musical
autocracy, by singles, so small photographic paperbacks are preceded,
leftwards, by small photographic hardbacks, their autocratic equivalents. And just as audio tapes are succeeded, within
the context of musical theocracy, by compact discs, so small verbal paperbacks
are succeeded, rightwards, by small magazines, as germane to an inner
light. Now as television may be said to
flank singles and videos, so large photographic hardbacks flank, leftwards, small
photographic hardbacks, being, if anything, more genuinely and completely
autocratic. Conversely, as computers may be said to flank audios and compact
discs, so large magazines flank, rightwards, small magazines, being
correspondingly more theocratic.
Finally, as television is preceded by cinema, so large photographic
hardbacks are preceded, leftwards, by large photographic softbacks, their alpha
precondition. Likewise, just as
computers are, or can be, succeeded by LSD trips, so large magazines are
succeeded, rightwards, by comic books, their omega resolution. Hence whereas large photographic softbacks,
paralleling cinema, are autocratic, comics, paralleling LSD trips, are
theocratic, if, in relation to the bourgeois framework in which they (together
with books) generally exist, of a somewhat nazi parallel, given their
theocratic essence as inner light, a light confirmed by their pictorial content
in relation to the inner nature of comics and magazines as established by their
sharp (as opposed to flat) spines, which conduce towards the centripetal and
thereby encourage close-up reading (much as computers encourage, through their
essence as inner light, close-up viewing, albeit less close-up in relation to
magazines than, say, LSD trips in relation to comics). With the flat spine of the book, on the other
hand, one has a centrifugal foundation from which its contents radiate
outwards, as it were, in descending degrees from the soft perceptual to the
soft conceptual via intermediate levels of perceptual/conceptual experience. Only the magazine and comic are rooted,
through their sharp spine, in the centripetal, thereby attesting to a noumenal
essence theocratically to the right of autocratic and democratic
alternatives. Yet even the most
up-to-date and perceptually sophisticated of magazines/comics is effectively
anterior to cinema and thus to film, the alpha beginnings of a proletarian
alternative to bourgeois precedent.
Where bourgeois omega and proletarian alpha co-exist, we have a sort of
Nazi/Communist parallel in which the inner light of the one seeks ascendancy
over the outer light of the other, competes with the other in a sort of tussle
between the Holy Spirit and the Father which, ironically, will only be ended
once the Holy Spirit comes to pass on artificial, and hence transcendent, terms, and thus invalidates the need for a
naturalistic equivalence, the hallucinogenic trip being posterior rather than
anterior to film, and therefore something that both overhauls it and, in doing
so, renders the comic magazine superfluous and totally redundant. For evolution is less the result of a victory
by the barbarous proletariat over the civilized bourgeoisie ... than the result
of a dialectic whereby the bourgeois thesis is opposed by the proletarian antithesis
and the eventual outcome is a new synthesis which is less proletarian than
classless - the transcendent classlessness of an omega civilization rooted not
in naturalistic but in artificial criteria.
Truly, the battle against proletarian barbarism, or the artificial outer
light, can only be finally won by the legalization of an artificial inner
light, and where cinema is concerned, nothing short of LSD or some such
synthetic hallucinogen will suffice to bring victory to pass and, with it, an
ultimate civilization - the foremost reach (short of pure inner contemplation)
of the theocratic. Even now, with the
dawn of the twenty-first century, the battle against the outer light is being
waged in the clash, if you will, between television and computers, the latter,
with their perceptual games, already proving of more interest to the
better-bred children than television, and destined, I am confident, to grow in
popularity as time goes by, effectively eclipsing, on a class-evolutionary
basis, the naturalistic inner light of large photographic magazines, just as
compact discs would seem to be eclipsing
the naturalistic inner light of small magazines, most of which are rather less
perceptual (and thus photographic) than conceptual (and thus verbal), given their
contiguity, in ideological terms, with non-photographic paperbacks. Certainly we are living on the borderline of
a theocratic age, but, for all its computers and compact discs, the current age
is still effectively democratic, and therefore these superior media remain
unrepresentative of what most typifies its democratic essence, being, if
anything, ideologically 'beyond the pale'.
Nevertheless, their existence gives us theocratically-minded people
grounds for optimism concerning the future; for the struggle will continue and
the dialectic gradually 'come clean' in a synthesis transcending both bourgeois
and proletarian precedent, a synthesis which is both inner and artificial,
transcendent and technological, spiritual and pharmaceutical. Autocratic/bureaucratic alphas may be
transcended in democracy, but they can only be totally eclipsed once democracy
is utilized for theocratic ends and the omega '
14. Like
Christ, I offer mankind Eternal Life, but I do so on the understanding that
life can only be rendered eternal, i.e. beyond the mortality of the flesh, if
the human brain is artificially supported and sustained. For as long as it is dependent on the flesh
for survival it will die with the flesh.
Thus my point of view, my philosophy, is rooted in the very logical and
even commonsensical proposition that unless we discover how to support and
sustain the brain artificially, we shall continue to die, as in the past. There is no other basis for Eternal Life than
in terms of the brain being artificially supported and sustained. This I have maintained all along, and
although it will take some time to develop, and have to pass through a number
of intermediate, or cyborg-like, stages before it comes to fruition in any
recognizably post-human terms, it is the only way in which Eternal Life can be
guaranteed, an Eternal Life destined to culminate, once brain collectivizations
have been superseded by new-brain collectivizations, in the definitive eternity
of pure spirit, the supra-atomic Heaven the far side of the post-Human
Millennium. That is my doctrine in a
nutshell, take it or leave it, but it is what distinguishes me from other
teachers as the one who really does correspond to a Second Coming, an ultimate
messiah, whose Social Transcendentalism is the means to the Divine End ... of
Eternal Life.
15. Because
each part of the Trinity, and not just the Son, is divisible into three, there are
three saluting approaches to the Holy Ghost.
The first is a relatively centrifugal approach (|_|) to the supercross,
in which the forefinger and little finger of the right hand are extended on a
bent arm (_|), the arm being bent on account of the contiguity of this salute
with the Son, or, translated into political terms, democracy, and its
consequent relativity in between both democratic saluting and the more extreme
forms of theocratic saluting (about which more in a minute). Hence it may be described, this two-finger
salute, as the 'father' of the Holy Ghost, and it is my view that it parallels
computer games as a mode of theocracy (inner light) co-existent with Social
Democracy (inner darkness). However, beyond
this most basic transcendental salute is that which might be called the 'son'
of the Holy Ghost, and this, the second of our three approaches to omega
divinity, is less centrifugal than balanced between transcendental extremes
(Y), a salute in which the forefinger and middle finger of the right hand split
apart from the third finger and the little finger on an outstretched arm, one
that is held up at a fairly acute angle (/) in indication of the fact that one
is thereby affirming an unequivocally theocratic allegiance which is
effectively beyond any contiguity with the democratic middle ground. Such a salute is manifestly Social
Transcendentalist (Social Theocratic), and it would be the prerogative of the
Second Coming to salute in this fashion, since it parallels LSD-tripping as an
affirmation of the right of a religiously-sovereign People to partake of
self-realization on the basis of synthetically-induced visionary experience, an
inner light which is more inner (and therefore civilized) than the inner light
germane to computer games and the playing thereof. However, beyond this salute is the pure
transcendentalism of the salute of the Holy Ghost as such, the transcendental
salute par excellence, and
this is the most centripetal approach (V) to the supercross, in which the
forefinger and middle-finger of the right hand are extended in split fashion on
a straight arm which is held up in an approximately vertical position,
signifying the complete triumph of the transcendental ideal through an
inner-light purism which is beyond trips in the omega resolution of a
meditative parallel, the ultimate right of a religiously-sovereign People to
meditate and thus cultivate the Holy Spirit directly. Needless to say, it will be the last salute
of the Holy Ghost to come universally to pass, but it will be the ultimate
salute.
16. As to
what might be described as alpha saluting, or saluting of the Father, we should
distinguish, I believe, between the most absolute clenched-fist raised arm
salute (|") as the salute of the Father, paralleling black-and-white
cinema, and an oblique clenched-fist raised arm salute (/") as the salute
of the 'son' of the Father, which would rather parallel colour cinema, being
germane to a sort of autocratic fall from fundamentalist theocratic purism. Hence the appeal of the latter type of
saluting to Stalinists, who were evidently something of a fall from Marxist
purism; although the vertical clenched-fist salute is more easily associated
with militant fundamentalists and 'black power' radicals, who tended to see the
world in terms of black and white.
However, beyond both of these intransigent modes of alpha saluting is
the more devolved bent arm clenched-fist salute (_|") of the 'holy ghost'
of the Father, a salute paralleling television, which brings autocracy into
contiguity with democracy on less intransigent terms, terms which can only lead
to the eclipse of autocracy by democracy in due saluting course, as all degrees
of bent arm straight-hand saluting (horizontal in regard to the 'father' of the
Son, oblique in regard to the Son, vertical in regard to the 'holy ghost' of
the Son) stake their respective claims on the democratic consciousness. Strictly speaking, the democrat recognizes no
other saluting than those which generally obtain in the military and/or police
of a civil society, and I would argue that whereas the horizontally-biased
open-hand salute is left wing, and thus has a parallel with videos, the
diagonally-biased open-hand salute is centrist and the vertically-biased
open-hand salute right wing - the former paralleling LPs and the latter audio
cassettes. For, as I have elsewhere
argued, videos, LPs, and audios appertain to the Christic or, depending on your
point of view, democratic middle ground, which has its 'Three in One' no less
than the autocratic Father and the theocratic Holy Ghost. Yet being a middle-ground ideological
position, the democratic types of saluting will always be relative, utilizing a
bent or a crooked arm rather than a straight one. There can be no absolutism in the democratic
middle ground, which is the most conspicuously divisible part of the Trinity.
17. As
regards Fascism, which was in many respects anterior to 'Communism' ... as a
sort of theocratic reaction against autocratic barbarism, there was very little
room for relativity, although Hitler, for one, did favour a bent-arm open-hand
salute (_|) in addition to the more militant straight-arm salute (/) for which
Nazism is better remembered. Probably a
third level of fascist saluting could be construed as involving recourse to a
near vertical open-hand salute, and doubtless there were those who, for
whatever reasons, preferred this ultimate type of fascist salute, more likely
to appeal to pro-fascist clergy and idealistic extremists, over the more standard
one. Whether such fascist saluting can
be defined in terms of the Holy Ghost is a debatable point; though there would
seem to be no logical argument against regarding it in relation to the Holy
Ghost in a Christic age and society, so that, having bourgeois roots, it was a
sort of Christic Transcendentalism which had its own divisions of the father,
son, and holy ghost, much the way that capital democracy had before it and
social autocracy after it. In this respect,
it can be viewed as a bourgeois parallel to the coming social theocracy, the
ideology of the Holy Ghost per se
which stems not from bourgeois but, rather, from proletarian civilization and
which, if all goes according to plan, will democratically supersede social
democracy as the Second Coming stakes his rightful theocratic claim to offer
'God's peoples', wherever they may be found, the opportunity of achieving
salvation from the world through him.
Such a man may not salute like an autocrat, still less a democrat, but
he will be more than just a 'fascist' on that account. He will be the ultimate theocrat, leaving
Hitler and Mussolini severely in the shade of theocratic history.
18. Compared
to Stalin, there can be no doubt that Hitler was essentially a theocrat, a man
of the wavicle Right as opposed to the particle Left, although in his case, and
that of fascism in general, of an Extreme Right anterior rather than posterior
to so-called Communism (in reality, Stalinist state socialism). Hitler was a sort of failed God, whereas
Stalin was a devil incarnate (as, of course, was Lenin, the founder of the
Bolshevik Party). The Nazi flag had a
white centre, a sort of spiritual, or centripetal, symbolism (of the inner
light), with the swastika, a kind of paradoxical cross between cross and
supercross (which some have described as a bent cross), situated in the middle
of this centre. The red surround was
perhaps an unfortunate concession to Socialism or, at any rate, the effectively
anterior nature of Nazism to Bolshevism, but, for all that, the Nazi emblem was
not so much overly centrifugal (and therefore autocratic) as loosely
centripetal (and therefore theocratic).
It was ranged against the yellow star of Soviet Communism, the hammer
and sickle (which was arguably more suggestive of a cross than a star), and the
surrounding red of the flag in general, a truly centrifugal ground which could
be interpreted as radiating, in fiery soulfulness, from the star or (if the
star is intentionally Marxist) in diabolic competition with it. However that may be, the ideological essence
of Nazism was theocratic rather than autocratic, a bourgeois theocracy against
a proletarian autocracy, and if we sometimes get the contrary impression it
must not be forgotten that Nazism began as a German Workers' Party with, in
consequence, more left-wing tendencies and elements (including the Strasser
brothers) than ever Hitler would have wanted or indeed was able to
tolerate. Now although we need not doubt
that, coming from a Catholic background, Hitler was essentially theocratic, if
on rather bent and limited terms, it is evident that autocratic tendencies and
elements persisted inside the Party - and outside it - for most of its
duration, thereby confounding Hitler's own theocratic aspirations and leading
to compromises (as with Goebbels), which are the source of continuing
ambivalence in our attitude to the ideological essence of Nazism. Yet Nazism, like Fascism, its Latin cousin,
was always more theocratic than autocratic, and can never be regarded as
anything less than a reaction against Bolshevik atheism and its state
totalitarianism. The Church, for obvious
reasons, may have been more conspicuously behind Fascism than behind Nazism,
but it had considerably less to fear from Hitler than from Stalin and his 'red'
hordes.
19. No
less than a theocratic connection can be perceived between Roman Catholicism
and Fascism, so an autocratic connection is perceivable between Eastern
Orthodoxy and Soviet Communism, each of which are fundamentally patriarchal in
relation to the world. Could Soviet
Communism have arisen in a Catholic country?
It was certainly imposed upon Catholic countries, but its autocratic
essence suggests an Orthodox precondition, or tradition, in which power was
rooted in the Father, the patriarch, the authoritarian ruler. Stalin, no less than Lenin, served (despite
his Georgian origins) to fill the role, prepared by religious fundamentalism,
of a ruling Father-figure. A state with
an Orthodox religious tradition is always more likely to produce authoritarian
rulers than one with, say, a Catholic or a Protestant tradition.
20. Drama
is the literature of soul (fire); fiction the literature of will (earth);
philosophy the literature of intellect (water); and poetry the literature of
spirit (air). Expressed diagrammatically,
we shall find:-
DRAMA/PHILOSOPHY/POETRY
|
|
|
|
|
|
FICTION
with drama corresponding to the Father (or
naturalism), fiction corresponding to the Blessed Virgin (or realism),
philosophy corresponding to the Son (or materialism), and poetry corresponding
to the Holy Spirit (or idealism). Hence
whereas drama is alpha and fiction worldly, philosophy is purgatorial and
poetry omega. Drama corresponds to the
outer light of the soulful superstar, fiction to the outer darkness of the
wilful star. Philosophy corresponds to
the inner darkness of the intellectual cross, poetry to the inner light of the
spiritual supercross. Hence whereas
drama is fundamentally autocratic and fiction bureaucratic, philosophy is
essentially democratic and poetry theocratic.
Put in musical-instrument terms, one could say that whereas drama has
its instrumental parallel in percussion, fiction has its instrumental parallel
in strings, particularly guitars.
Similarly, whereas philosophy has its instrumental parallel in
keyboards, poetry has its instrumental parallel in wind. Each parallel ranges from alpha to omega
across the entire breadth of its particular spectrum. Morally speaking, it is evident that drama is
immoral in relation to poetry (the only truly moral art), while fiction is
negatively amoral in relation to philosophy (a positively amoral branch of
literature). The best philosophy,
corresponding to an antiphilosophy, will be less intellectual (and neutron
centred) than spiritual (and electron orientated), a bound-electron equivalence
intimating of a free-electron possibility.
Such a possibility can only be fully realized, in literature, through
abstract poetry, the ultimate kind of poetry and, hence, ultimate literature,
one transcending expression and thus completely aligned with an omega
impression of the Holy Spirit. He who is
most of the Holy Ghost will be an abstract poet, and his preferred medium of
communication will be the computer. His
will be the most idealistic (impressive) of all poetry, a superpoetry aligned
with the saxophone in music and with scooters in road transportation. It will be beyond the metaphysically
expressive poetry of the (bound-electron) antipoet, that 'holy ghost' of the Son
whose right-wing Christic bias has its instrumental parallel in the trumpet and
its transportational parallel in tourers.
21. The
outer light (of the Father) is good in relation to the outer darkness (of the
Mother), but it is a centrifugal, or apparent, good. Conversely, the inner darkness (of the Son)
is evil in relation to the inner light (of the Holy Ghost), but it is a
centripetal, or essential, evil. No less
than there is a 'bad good', or outer light, so there is a 'good evil', or inner
darkness, and it is the difference between soul and intellect, alpha and
purgatory, fire and water. Inferior to
the 'good evil' (of the inner darkness), is the 'bad evil' (of the outer
darkness), but superior to it is the 'good good' (of the inner light), and in the
distinction between 'bad evil' and 'good good' we have the difference between
will and spirit, world and omega, earth and air. Therefore, no less than Christ is morally
superior to the Virgin, the Holy Ghost is superior to Christ. For the inner light is the ultimate good, and
it transcends the inner darkness (of 'good evil') to the extent that the spirit
transcends the intellect, much the way that jazz transcends rock. However, one can, and I believe should, speak
of a fall from outer light to outer darkness, as from the Father to the Mother,
or soul to pop, for there is no evil lower than or anterior to the world. Evil begins in the outer darkness and
proceeds to the inner darkness, as from the Virgin to Christ, will to
intellect, Catholicism to Protestantism, pop to rock, the world to
purgatory. Only in the inner light is
evil transcended, as the Holy Spirit eclipses the Son, spirit eclipsing the
intellect, and the jazz-oriented salvation of the ultimate good (in relation to
the Father) prevails for all eternity as mankind reaches its destiny in omega
Heaven, the heaven in relation to which even the outer light of the fatherly
alpha must appear as Hell, a soulful hell diametrically antithetical to the
spiritual heaven. But alpha is not
really Hell until one reaches the omega Heaven and finds that the inner light
necessarily excludes the outer light, the Holy Ghost excluding the Father, and
that the latter can accordingly have no place in the truly divine scheme of
things. Yet there are those who would
contend that Hell is really of the darkness and that the darkness, whether
outer or inner, is accordingly hellish in relation to the light, whether outer
or inner, so that we can distinguish between an outer heaven in the case of the
Father and an outer hell in the case of the Mother; an inner hell in the case
of the Son and an inner heaven in the case of the Holy Spirit. Hell and evil are no less commensurate, they
would argue, than heaven and good, and that if one is to identify evil with the
darkness and good with the light, then the darkness must be hellish and the
light heavenly. There is assuredly logic
to this contention, but it overlooks the fact that Hell and the darkness are no
more synonymous than evil and the light, and that the darkness, far from being
hellish, is really worldly and/or purgatorial, depending on its type. Hell is not earth or water but fire, and fire
is of Hell because it burns and consumes rather than shines and illuminates. The world can become hellish, but it is no
more Hell than purgatory is Heaven. Hell
is the outer light (of raging fire) glimpsed through consciousness of the inner
light, and until that consciousness comes to pass, there is no Hell but either
the primitive heaven of the outer light ... perceived from the fallen state of
an outer darkness (paganism) or a Christic reappraisal of the world in terms of
an apparent hell when perceived from the purgatorial standpoint of the inner
darkness. The point to remember, however,
is that evil and hell are no more synonymous than good and the world. The Devil is not evil because he is an outer
light (soul) anterior to the world. Evil
pertains, on the contrary, to the world, has its foundation in the outer
darkness of feminine will (the temptation of Adam by Eve) and extends, via a
purgatorial transmutation, into the inner darkness of the masculine
intellect. Evil begins with the Virgin
and ends with (the crucified) Christ, the alpha of realism and the omega of
materialism, and therefore evil has nothing whatsoever to do with the alpha of
naturalism (the Father or, depending on your point of view, the Devil, Hell,
the outer light). The Father/Heaven does
not become evil when perceived, as the Devil/Hell, from the omega consciousness
of the inner light. He simply becomes
irrelevant. An irrelevance which, as
outer light, must be transcended in and through a growing consciousness of the
inner light, which is the ultimate good and hence true divinity. Evil is something that can and must be
fought, whether as an outer darkness from the standpoint of an inner darkness
or, ultimately, as an inner darkness from the standpoint of an inner light,
ultimate good against 'good evil', idealism against materialism. Man did not fight the outer light of primal
good. He simply fell from it (through
the feminine temptation) into the outer darkness of the world, and the world
has been a battleground ever since. Only
the ultimate victory of the inner light over the inner darkness will put an end
to war and struggle for all time, ushering in the age of eternal peace, in
which the inner light will be at one with itself in the peace that, being
spiritual, surpasses all intellect - the peace of the ultimate good.
22. In
the outer darkness of her phenomenal selflessness, woman corresponds to the
'bad evil' of the world, her vagina a relatively centrifugal phenomenon that
accordingly opens out, in phenomenal selflessness, to the coital penetration of
worldly will. Hence coitus implies a
relationship, on the part of both partners, to the outer darkness of worldly
will. Contrasted to heterosexual
practices, we shall find the inner darkness of homosexual practices, viz.
sodomy, since the anus corresponds, in its relatively centripetal
phenomenality, to the inner darkness, albeit to an inner darkness of the world
as opposed to purgatory (intellect), and homosexuality is accordingly a
comparatively selfish mode of sexuality more germane to the intellectual head
than to the wilful body, a mode of sexuality less realistic than materialistic,
which is a kind of right-wing democratic equivalence, in that one is concerned,
on the right, with inner darkness rather than with outer darkness
(heterosexuality) or outer light (heterosexual fantasies). Hence homosexuality is in some sense less
evil than heterosexuality, insofar as it pertains to the inner darkness of
phenomenal selfishness as opposed to the outer darkness of phenomenal
selflessness. Yet it is still a
sexuality of the darkness, and therefore unacceptable from a moral, or
noumenally selfish, point of view, as germane to the inner light. It is simply, in common parlance, 'the best
of a bad job', and not, on that account, 'the worst of a good job', i.e. gadget
sexuality either separate from or in relation to computerized erotica, which
would, I believe, necessarily have to take an attenuated form. Homosexuality is really a sort of extreme
puritan or conservative type of sexuality which contrasts with heterosexuality
as Puritanism with Catholicism or Conservatism with Liberalism or, indeed,
Christ with the Virgin Mary. One could
say that it corresponds to a verbal paperback vis-à-vis a hardback or, in more
contemporary and hence proletarian terms, to an audio cassette vis-à-vis an LP. Homosexuals are generally cleverer, or more
intelligent, than heterosexuals, but they are still creatures of the
darkness. The inner darkness may be a
precondition, in evolutionary terms, of the inner light, but those who are of
the inner light will have to oppose homosexuals no less than heterosexuals, in
their struggle against the world/purgatory in the name of the coming Heaven.
23. To
distinguish between cigarettes, cigars, roll-ups, and pipes on the basis of
realistic, materialistic, naturalistic, and idealistic distinctions, with
cigarettes corresponding to worldly realism, cigars to purgatorial materialism,
roll-ups to diabolic naturalism, and pipes to divine idealism. Put elementally, or in terms of the four
elements, one could argue that cigarettes are of earth, cigars of water,
roll-ups of fire, and pipes of air, given the connection between cigarettes and
outer darkness, cigars and inner darkness, roll-ups and outer light, and pipes
and inner light, or cigarettes and filters, cigars and wrappings, roll-ups and
heat, and pipes and air. Whereas a
cigarette burns continuously, through saltpetre, with a dark flame, a roll-up
will go out unless kept alight through regular inhalations. The one is earth, the other fire. By contrast, a cigar is a cold thing, watery
in its cellophane wrapper and the inner darkness of its rolled tobacco leaf,
burning gently and always likely to go out if not inhaled quite regularly
enough.... As, for that matter, is a pipe, although, with its cylindrical stem,
there is always a closer connection with and dependence upon air, an emphasis
upon air which both distinguishes it from and elevates it above the other modes
of smoking, much the way that motorbikes are elevated above bicycles, land
rovers, and cars ... as we descend from air to earth via fire and water, or
spirit to will via soul and intellect.
Pipe smoking is of the spirit no less than cigarette smoking is of the
(bodily) will, roll-up smoking of the soul, and cigar smoking of the
intellect. In fact, we can infer a
correlation between pipes and motorbikes, roll-ups and bicycles, cigars and
land rovers, and cigarettes and cars, much as we distinguish between air, fire,
water, and earth, or, alternatively, between idealism, naturalism, materialism,
and realism, or (even) between the Holy Ghost, the Father, the Son, and the Blessed
Virgin. For it could just as easily be
said that pipes are of the Holy Spirit, roll-ups of the Father, cigars of the
Son, and cigarettes of the Virgin Mary, with further correlations between
heaven, hell, purgatory, and the world, or electrons, protons, neutrons, and
atoms, regarding atoms as a kind of bodily, or worldly, composite of the
elemental divisions (of the Trinity) above, with protons (and therefore the
Father) corresponding to the soulful alpha, neutrons (and therefore the Son)
corresponding to the intellectual purgatory, and electrons (and therefore the
Holy Spirit) corresponding to the spiritual omega, of which roll-ups, cigars,
and pipes (in that order) would be the smoking equivalents, cigarettes
corresponding, with their atomic compositeness (of the Blessed Virgin), to the
wilful world. Since we have already
classified the analogous distinctions between dramatists, philosophers, poets,
and novelists ... in relation to both the Trinity and the Blessed Virgin, we
would be justified, I believe, in
drawing further parallels, or correspondences, between roll-ups and drama,
cigars and philosophy, pipes and poetry, and cigarettes and novels, given the
correlation between drama and the outer light of the Father, literature and the
outer darkness of the Mother, philosophy and the inner darkness of the Son, and
poetry and the inner light of the Holy Ghost.
No less than one would expect, on the basis of this logic, dramatists to
smoke roll-ups (or 'joints' if into poetic drama), one would expect poets to
smoke pipes, philosophers cigars, and novelists cigarettes. One might just as logically expect dramatists
to ride bicycles and/or mopeds, poets to ride motorbikes and/or scooters,
philosophers to drive land rovers, and novelists to drive cars, were we attuned
to the correlations, elemental or otherwise, between each of these literary
disciplines and their smoking and/or transportational parallels. I shall not press the point, but very
definite correlations in these and other contexts most assuredly do exist, and it is for the enlightened man to seize upon them and
regulate his life accordingly, assuming he is capable of a genuine commitment
to one or other of the, as it were, competing spectra, and is not merely a
wishy-washy liberal with no particular ideological preference. Certainly enlightenment is a great thing, and
while no man can have as much enlightenment as the genuine poet, nevertheless
most men can at least glimpse fragments of the inner light some of the time,
even when they are in the midst of outer or inner darkness, and therefore
ignorant of insightful distinctions, are 'in death even in the midst of life'
and accordingly 'know not what they do' from a spiritual, or enlightened, point
of view, the viewpoint of the genuine poet and his preference for idealism
(whether in regard to smoking, road transportation, or whatever) over
naturalism, materialism, and realism - those fire, water, and earth
alternatives to air, and thus to the life of the spirit.
24. Interesting
that just as the naturalistic spectrum extends, in road transportation, from
bicycles to mopeds, so it extends, in regard to smoking, from roll-ups to
'joints', the latter being the 'turned-on' equivalent of mopeds in regard to
the alpha inception of the spectrum in question. Likewise, poetic drama is the omega form of
drama, paralleling mopeds and 'joints', in relation to both tragic (alpha) and
comic (purgatorial) drama, the former autocratic and the latter democratic,
poetic drama being a sort of theocratic form of drama which could be described
as comparatively moral in relation to the immoral and amoral essences of the
other main forms of drama respectively.
Yet whatever the form of drama, one is still dealing with the naturalistic
spectrum, with outer light, and thus with a fundamentally alpha-stemming type
of literary production, a type antithetical to poetry, which should ever
pertain to the inner light, even when it is less at the scooter pole, as it
were, of its idealistic spectrum than at some motorbike pole which is less
moral than comparatively immoral and hence apparent, sad rather than joyful,
and illusory as opposed to truthful, a thing of negative feelings rather than
pure awareness. Yet if poetry only
really comes into its own at the omega pole of its spectrum, then the opposite
must surely be true of drama, which is never more itself than at the alpha
inception of the naturalistic spectrum in strong emotions like anger sparked by
or attendant upon tragic events. Whereas
poetry progresses along its spectrum from alpha to omega, drama regresses from
alpha to omega, tragic to poetic drama, becoming less dramatic - and emotional
- the more poetic it becomes, the expansion of the poetic towards omega
accompanying the contraction of the dramatic away from alpha, poetry becoming
more genuine as drama becomes increasingly spurious. Whereas mopeds are the least diabolical
(immoral) mode of naturalistic road transportation, scooters are the most
divine (moral) mode of road transportation.
The same can also be said for their literary parallels in poetic drama
and poetic poetry (superpoetry), the latter of which can only be purely
impressive and therefore completely aligned, in abstraction, with the spirit
rather than compromised by intellect or emotion, those philosophical and
dramatic norms respectively. Yes, poetry
can be emotional and intellectual, dramatic and philosophic, but it doesn't
really come into its own until it is spiritual, and hence a vehicle for
awareness. Drama, by contrast, was into
its own in the emotional and became progressively 'bovaryized' or attenuated
as, first, intellect and, then, awareness entered into it from beyond. Drama is a discipline of the Father, not of
the Son or the Holy Ghost, though intellectual, or comic, drama will of course
not be of the Son per se (as with
intellectual philosophy) but, rather, is the 'son' of the Father no less than
poetic drama is the 'holy ghost' of the Father, since still dramatic and
therefore appertaining to the naturalistic spectrum. By contrast, poetry, appertaining to the
idealistic spectrum above, is a discipline of the Holy Ghost, even when, as
dramatic poetry, it may paradoxically be described as the 'father' of the Holy
Ghost, and as philosophic poetry likewise be described as the 'son' of the Holy
Ghost, a description necessarily indicative of the fact that it is still short
of being truly of the Holy Ghost in the most poetic of all presentations - a
presentation so genuinely impressive as to have transcended all expression,
both emotional (proton) and intellectual (neutron) in the most free-electron
terms, which bring the Holy Spirit absolutely to pass and thus transcend both
autocratic immorality and democratic amorality in the most theocratic morality
- the morality of pure awareness.
25. The
soul of the Father (outer light/noumenal appearances), the will of the Mother
(outer darkness/phenomenal appearances), the intellect of the Son (inner
darkness/phenomenal essences), the spirit of the Holy Ghost (inner
light/noumenal essences). Autocracy,
bureaucracy, democracy, and theocracy, corresponding to fire, earth, water, and
air. Strength, beauty, goodness, and
truth, corresponding to protons, atoms, neutrons, and electrons. Naturalism, realism, materialism, and
idealism, corresponding to drama, fiction, philosophy, and poetry. And so on.
26. Broadly
one can describe religion which focuses on the Father as autocratic theocracy,
religion which focuses on the Mother (Virgin Mary) as bureaucratic theocracy,
religion which focuses on the Son (Christ) as democratic theocracy, and
religion which focuses on the Holy Spirit as theocratic theocracy, or
supertheocracy. There is a sense in
which, in Christendom, Eastern Orthodoxy is the form of Christianity most Father
orientated, and hence patriarchal and fundamentalist, corresponding to an
autocratic theocracy. Doubtless this
owes something to the fact that the Orthodox East is closer, in geographical
terms, to the Islamic East and thus to theocratic fundamentalism, the
fundamentalism which is less an autocratic theocracy than a theocratic
autocracy (super-autocracy), and therefore rooted in a stellar alpha which
effectively precludes the possibility of theocratic evolution through the world
... from a relatively fundamentalist base (in the Father) to an absolutely
transcendentalist culmination (in the Holy Spirit), via the outer darkness of
the Mother and the inner darkness of the Son.
Now if Eastern Orthodoxy may fundamentally be described as an autocratic
theocracy, then it must follow that Roman Catholicism, with its focus on the
Blessed Virgin, is a bureaucratic theocracy, a theocracy less of the outer
light than of the outer darkness, while Protestantism, the focus of which is
largely if not purely Christic, is a democratic theocracy, Christ corresponding
to an inner darkness (of the intellect) in relation to the outer darkness (of
the will), and hence to his Blessed Mother.
That of course leads to the possibility of a theocratic theocracy, a
supertheocracy, and not simply in the sense of Pentecostalism (which is the
form of nonconformist Christianity most orientated towards the Holy Ghost) but
in the more radical and extreme terms of Social Transcendentalism, which would
transcend the Church altogether, and thus effectively the Holy Ghost, as pure
spirit was extended beyond Christianity in terms of a universal religion whose
institutional focus was the Centre, and the (true) inner light of which
contrasted absolutely with the (false) inner light of oriental fundamentalism,
its alpha antithesis on the same, or idealistic, spectrum. For make no mistake: Islamic fundamentalism
does not correspond to the outer light in the sense that the Father and thus,
by implication, Eastern Orthodoxy does.
Rooted in Allah, it is, like Judaism, a religion of the inner light, but
its inner light, derived from the central star of the Galaxy, is only
apparently inner. For while the central
star has the appearance of being inner in relation to such peripheral,
revolving stars as the sun, its noumenal essence is still in proton-proton
reactions (if wavicle rather than particle), and hence it pertains to a
noumenal selflessness which is inherently centrifugal. Thus it is a sad, negative, illusory spirit,
a spirit which, from the standpoint of transcendentalism, can only appear false
and even immoral when compared or, rather, contrasted to the joyful, positive,
truthful essence of true spirit, the noumenal essence of which would be in
electron-electron attractions of a wavicle purism such as emerges from a
meditative precondition. Thus the coming
of Transcendentalism establishes a polar antithesis with Fundamentalism, the
alpha 'inner light' of which can only appear in a bogus light in relation to
its own omega inner light, the ultimate and true inner light of a superconscious
purism. Should Islamic Fundamentalism
resist the allure of Social Transcendentalism, reacting against supertheocracy
on the basis of super-autocratic intransigence, then I fear that there may be
no alternative for Social Transcendentalism but to enter into a 'Holy War' with
it, as the true inner light strives for globalization at the expense, if
necessary, of the false inner light, and in order that all men, whatever their
background, may be freed from the tyranny of supernatural determinism, in the interests
of the ultimate spiritual salvation of self-realization in a universal
brotherhood which will bring the 'Kingdom of Heaven' truly to pass.
27. If
proletarian autocratic sex is masturbatory and/or voyeuristic in relation to
porno films, then proletarian democratic sex may broadly be divided into
anti-democratic left-wing sexuality in cunnilingus (which is
quasi-voyeuristic), a democratic centrist sexuality in male-dominated
heterosexuality, and pro-theocratic right-wing sexuality in homosexuality. Contrasted to which we shall find that
proletarian bureaucratic sex, which is akin to the Virgin under Christ (or
feminism under masculinism), is likewise divisible into an anti-democratic
left-wing sexuality in lesbianism, a bureaucratic centrist sexuality in
female-dominated heterosexuality, and a pro-theocratic right-wing sexuality in
fellatio (which is quasi-voyeuristic).
Anti-democratic bureaucratic sex reacts against heterosexuality in
lesbianism, no less than pro-theocratic bureaucratic sex transcends it
(relatively) towards theocratic sex (or computer sex voyeurism). Anti-democratic democratic sex reacts against
heterosexuality in cunnilingus, no less than pro-theocratic democratic sex
transcends it towards theocratic sex.
The anti-democratic, whether in lesbianism beneath or cunnilingus above,
is left wing, whereas the pro-theocratic, whether in fellatio beneath or
homosexuality above, is right wing, the difference between the reactive and the
attractive, protons and electrons, particles and wavicles. Hence whereas lesbianism is left-wing
bureaucratic sex, homosexuality is right-wing democratic sex. And whereas cunnilingus is left-wing
democratic sex, fellatio is right-wing bureaucratic sex. Heterosexuality, whether male-dominated (and
democratic) or female-dominated (and bureaucratic) can only be centrist, as
befitting a liberal disposition. This is
not to say that each democratic and/or bureaucratic option, corresponding to
political positions, cannot be further subdivided into tripartite alternatives,
as in regard, for example, to left- and right-wing heterosexual alternatives
either side of a centrist middle ground.
Doubtless they can, and one would be justified, I believe, in contending
that democratic heterosexuality might also embrace rear-entry male-dominated
coitus on its left wing and anal intercourse on its right wing. But whatever subdivision one may choose to
entertain, the fact is that in democratic sex the male is dominant, whereas in
bureaucratic sex it is the female who calls the tune, and doubtless in
conformity with feminist principles.
Cunnilingus is no less a male-dominated form of oral sex than fellatio
is its female-dominated form. The
distinction, in this respect, between homosexuality and lesbianism is too
obvious to warrant further comment here, but the distinction between male- and
female-dominated heterosexuality, the male on top in the former case and the
female on top in the latter, is rather more subtle, and does indeed conform, so
I contend, to a democratic/bureaucratic distinction. Now I can conceive of an age or a society
which, being more bureaucratic than democratic, would encourage
female-dominated intercourse, and I have no doubt that feminists would, or
should, be especially partial to asserting themselves over men (though not
necessarily completely at the male's expense).
Hence I would describe relationships in which female-dominated
intercourse were the norm as heterosexually bureaucratic, in contrast both to
the heterosexually democratic nature of male-dominated intercourse and to the
possibility of some kind of bureaucratic/democratic balance in between the two
extremes. Personally, I would regard
bureaucratic sexuality, of whatever description, as morally less desirable than
democratic sexuality, since corresponding to the ascendancy of the outer
darkness rather than of the inner darkness, and therefore implicitly anterior
to the latter. As proletarian society
evolves, so it passes from an autocratic alpha to a bureaucratic world, from
which we evolve to a democratic purgatory ... before any prospect, through
inner light, of a theocratic omega begins to dawn on our spiritual
horizon. As a reaction against
autocratic male domination, feminism is perfectly inevitable. But it can, and should, be left behind by the
'masculinism' of democratic freedom.
Sexual bureaucracy can only be irrelevant to a fully democratic age, as
irrelevant as feminism itself, and therefore should be transcended by sexual
democracy and its masculine concomitance, a means, if nothing else, to
theocratic ends.... As to the distinction between proletarian and bourgeois
sex, which was rather implicit at the beginning of this entry, I am now more
than ever convinced that it boils down to a sort of monoracial/multiracial
disparity, and that while bourgeois sex - whether autocratic, bureaucratic,
democratic, or theocratic - will involve only whites or only blacks or only
coloureds or only Jews (as the case may be), proletarian sex will involve mixed
partners in a sort of interracial transcendentalism, as distinct from
monoracial partnerships as colour televisions and/or computers from
monochromatic books and/or magazines.
28. If
the outer light is Hell (noumenal selflessness), then the inner light is Heaven
(noumenal selfishness). And if the outer
darkness is worldly hell (phenomenal selflessness), then the inner darkness is
worldly heaven (phenomenal selfishness).
No less than the outer darkness stems, as a fall, from the outer light,
so the inner darkness stands as a precondition of the inner light. Without the Father, there can be no
Mother. Conversely, without Christ (the
Son) there can be no Holy Spirit. For
the '
29. Democracy,
being essentially a matter of the inner darkness, is superior to bureaucracy
and autocracy but inferior to theocracy.
Yet if democracy does not contain its own inner light (in the form of
Fascism or, better still, Social Transcendentalism), it certainly allows for an
outer darkness relative to itself, which is Liberalism, and for an outer light
relative to itself, which is Socialism.
Hence while the Conservative Party in
30. Rulers
and leaders are no less antithetical, as soul and spirit, than workers and
players, those wilful and intellectual parallels that correspond to the outer
darkness and to the inner darkness in between the alpha and omega noumenal
extremes of autocratic outer light and theocratic inner light, viz. rulers and
leaders, aristocrats and meritocrats, monarchs and priests. By contrast, workers and players,
corresponding to plutocrats and to technocrats within their respective
bureaucratic and democratic frameworks, are less creatures of Hell or Heaven
than of the world and purgatory, and while the world is closer, as a fall, to
Hell, purgatory is closer, as a rise, to Heaven. Hence rulers and workers hang together on
the autocratic/bureaucratic axis of the Father and the Blessed Virgin, no less
than players and leaders do such on the succeeding democratic/theocratic axis
of Christ and the Holy Spirit, since the former categories are of the superstar
and the star, whereas the latter categories are of the cross and the
supercross. Workers tend to respect
rulers, as the Mother respects the Father, while players have more respect for
leaders, as Christ respected the Holy Ghost, i.e. the '
31. Law
is no less superior to science than religion to art, the reason being that,
like religion, law relates to the inner experience as opposed to an outer
investigation/comprehension of such an experience. Thus law is akin to the Father in its
autocratic essence, whereas science is akin to a Satanic fall from the Father
which, being outside, has a particle rather than a wavicle constitution, the
very same constitution, albeit from a contrary atomic point-of-view, viz.
electrons, that art has in relation to the inner experience of religion,
centred in the Holy Ghost. Consequently
while law is alpha and autocratic, religion is omega and theocratic. Law corresponds to the outer light, religion
to the inner light. The one is
centrifugal, the other centripetal. Now,
obviously, the more inner light there is in the individual or society, the less
place can there be for outer light. The
inner excludes the outer, and therefore a truly theocratic society, granting
maximum inner light to each of the individuals who comprise it, would be beyond
the law, beyond in the sense of being more evolved than is commensurate (through
inner and outer darkness) with an acceptance of and respect for law. Such an omega-oriented society could not have
judges, since they pertain to the alpha fundamentalism of the outer light
(their long wigs symbolic of outer light), and, besides, there could be no
judiciary after the Last Judgement which, appertaining to the Second Coming,
will, in judging judges from the standpoint of the inner light, find them
beneath the theocratic pale. After the
Last Judgement, there can be no judging and therefore no judges! The law will cease to have any relevance to
the religious integrity of the '
32. If
there is a court which, in alpha terms, would be less a thing of the outer
light than of the inner light, the fundamentalist inner light, it could only be
a religious court, such as exists in Islamic and fundamentalist societies. Secular courts, by contrast, are less of the
Creator (or Jehovah, Allah, etc.) than of the Devil, and in relation to
religious courts they should be ascribed a particle rather than a wavicle
status ... such as accords with the outer collectivism of the secular
(diabolic) in relation to the inner individualism of the religious
(divine). Thus whereas religious judges
presiding over religious courts will be akin to autocratic gods, secular judges
presiding over secular courts are akin to autocratic devils, devils who may
condemn to hell (prison or death) those over whom they have been empowered to
judge.
33. If
wavicles are individualistic and particles collectivistic, then wavicles are
strong or beautiful or good or true (depending on the ideological context), and
particles weak or ugly or evil or illusory (depending, once again, on the
context). Hence if law is strong, then
science is weak. If aesthetics is
beautiful, then economics is ugly. If
ethics is good, then politics is evil.
If religion is true, then art is false.
For what pertains, as wavicles, to the strong or beautiful or good or
true is individualistic, whereas what pertains, as particles, to the weak or
ugly or evil or false is collectivistic, the former as superior to the latter
as divine virtue to diabolic vice, and thus, albeit in a generalized sense,
religious to secular. Yet, in reality,
the law is no more religious than science is artistic. Religion is solely a matter of the inner
light and therefore pertains to the true, or truth, as opposed to
strength. The law, by contrast, is
fundamentalist, since appertaining to the outer light (even the 'inner light'
of religious law is essentially outer when viewed from a truly religious, or
transcendental, standpoint). Therefore
the law is the antithesis of religion, as fundamentalism is the antithesis of
transcendentalism, or science the antithesis of art. Strength (or power) and truth (or awareness)
are as mutually exclusive as alpha and omega, beginning and end, and therefore
it is inconceivable that law can ever be truly religious. On the contrary, it is what is antithetical
to religion and, in its fundamentalist absolutism, the greatest obstacle and
threat to it. Religion (as I believe I
have already made clear) cannot thrive where there is law. Only the autocratic Father at the expense of
the theocratic Holy Ghost. And where
there is law there is science, as a particle shadow to the wavicle outer light,
a Satan to the Father, and science necessarily excludes art and is its natural
enemy, weakness no less antithetical to illusion (falsity) than strength to
truth. Where aesthetics and economics
are concerned, on the other hand, we will be dealing with (wavicle) beauty and
(particle) ugliness, worldly virtue and vice, and we can generalize the former
in terms of Catholicism and the latter in terms of Liberalism, Catholicism no
less the most aesthetic form of 'religion' (the Blessed Virgin) ... than
Liberalism is the most economically-biased (laissez-faire capitalism), form of
'politics'. I use quotes for both
religion and politics in regard to the above wavicle and particle distinctions
advisably, since Catholicism is less religious than aesthetic, less an
allegiance to the inner light (of Transcendentalism) than to the outer darkness
(of selfless phenomenality, viz. will), for whom the Virgin Mary is accordingly
the aesthetic focus and wavicle ideal, whereas Liberalism is less political
than economic, less an allegiance to the inner darkness (of parliamentary
democracy) than to the outer darkness, for which laissez-faire (wilful)
capitalism is the economic focus and particle ideal - the one individualistic
and the other collectivistic, the former co-operative and the latter
competitive. Where ethics and politics
are concerned, however, we will of course be dealing with (wavicle) goodness
and (particle) evil, purgatorial virtue and vice, and the former we can equate
with Protestantism and the latter with Toryism; Protestantism being no less the
most ethical form of 'religion' (Christ) than Toryism the most democratic form
of politics. Again my quotes are
advisable, since Protestantism is less religious than ethical, less an
allegiance to the inner light than to the inner darkness (of selfish
phenomenality, viz. intellect), for which Christ, or New Testament
fundamentalism, will accordingly be the ethical focus and wavicle ideal,
whereas Conservatism is less economic than parliamentary, less an allegiance to
the outer darkness (Liberalism) than to the inner darkness, for which the
selfish phenomenality of intellect-driven materialism will be the political
focus and particle ideal, a necessarily evil ideal which contrasts with the
wavicle goodness of ethical Protestantism and its love-centred idealism, a
goodness no less disposed, in its wavicle individualism, to the pursuit of the
general good ... of intellectual humanism ... than parliamentary evil is
disposed, in its particle collectivism, to the pursuit of the particular evil
... of inhuman materialism, Antichrist against Christ. Contrasted to which, however, we shall find
the (wavicle) truth of religion and the (particle) illusion of art, omega
virtue and vice, and whereas religion is only properly conceivable in terms of
Transcendentalism, which alone truly pertains to the inner light, art will only
be truly illusory when it, too, is transcendent and conceived in terms which
intimate, through abstract impression (the opposite of abstract expression), of
the Holy Spirit, serving as the handmaiden of true religion. In fact, the word 'handmaiden' is apposite
here, since it seems to me that the particle aspect of life, appertaining to
collective appearances, is inherently feminine, and that women usually have
more respect for art than religion, given their bias for appearances over
essences, the collective (for example the species, the family) over the
individual. It is man, by contrast, who
is most religious or, at any rate, capable of being such, since more attuned,
in his individualistic essence, to the wavicle aspect of life, which would seem
to have a masculine bias. Hence whereas
religion is masculine or, more correctly, supermasculine (transcendental) in
its centripetal spirituality, art will be
comparatively feminine, a 'handmaiden' which paradoxically approaches
the Truth not from the inside, as religious experience, but from the outside,
as artistic appearance, and which is accordingly illusory, the abstract
intimation of Holy Ghost not being commensurate with the Holy Ghost as such
but, at best, a symbol for something which, as Truth, ultimately transcends art
and, thus, illusion. Doubtless, what
applies to religion and art in terms of this masculine/feminine,
wavicle/particle dichotomy applies no less to law and science, or aesthetics
and economics, or ethics and politics, so that we may ascribe to law,
aesthetics, and ethics a masculine bias, but to science, economics, and
politics a feminine one, in line with the individual/collective,
virtuous/vicious, divine/diabolic distinction between wavicles and particles,
the former essential and concerned with the general (whether strength, beauty,
good, or [in the case of religion] truth), and the latter apparent and
concerned with the particular (whether weakness, ugliness, evil, or [in the
case of art] illusion), individualism no less generalistic than collectivism is
particularistic, wavicles a generalized individualism where particles are a
collectivized particularism, each particle separate and distinct from the
whole, able to assert itself, if necessary, against the whole, or collective,
in the interests of its own particular bent.
Thus whereas religion, for example, appeals to the individual through
the general truth, art appeals to the collective through the particular
illusion. Religion, like a man, appeals
primarily to the individual, while art, like a woman, appeals primarily to the
collectivity of individuals who make up a particular society. Art deceives, whereas religion
enlightens. Art is, to coin a phrase,
the Devil's approach to religion, just as science is the Devil's
(particle-biased) approach to law, economics the Devil's approach to
aesthetics, and politics the Devil's approach to ethics. The Devil, whether weak, ugly, evil, or
false, always 'gets it wrong', but it is doubtful that those of us who identify
with God (whether in alpha, worldly, purgatorial, or omega terms) would 'get it
right' if there was no competition 'from below' (in the particle collectivity)
to enable us to co-operate more fully with those of our own kind who are
dedicated to the protection and advancement of one or another of the principal
virtues.
34. People
who like other people better than themselves or, rather, their selves ... are
fools compared with those who like their selves above others and who, while
respecting the other's selves, prefer to be in communion with their own selves. That man is wise who likes his self above the
other, but who puts the other's self above him while rejecting the other.
35. Despite
their overly reductive nature, it can be morally expedient to cultivate a
philosophical understanding of slang words or sexual epithets like 'cunt' and
'prick', and to use them in regard to moral evaluations of oneself and
others. 'Cunts' are of the world and
'pricks' tower in lunar intellectuality above it, but there are also more
absolute 'cunts' and 'pricks', what I tend to regard as 'supercunts' and
'superpricks', and while the former are of alpha Hell, the latter are of omega
Heaven. In fact, one could say that
while 'cunts' are realistic and 'pricks' materialistic, 'supercunts' are
naturalistic and 'superpricks' idealistic - a distinction, in effect, between,
say, novelists and philosophers in the one case (that of 'cunts' and 'pricks'),
but dramatists and poets in the other case (that of 'supercunts' and
'superpricks'). Now the irony of it all
is that one remains classifiable in terms of one or other of these categories
whether one relates to the immoral or moral pole or, indeed, to the amoral
middle ground of any given elemental spectrum, that is to say, irrespective of
whether one is proton orientated and emotional, neutron orientated and
intellectual, or electron orientated and spiritual. A poet is still a 'superprick' at the, as it
were, alpha pole of his spectrum, no less than a dramatist is still a
'supercunt' at the omega pole of his spectrum, the one
comparatively dramatic and the other comparatively poetic. For a poet is a creature of the inner light,
and whether this inner light be bogus, and fundamentalist, or genuine, and
transcendentalist, it will accord with the sort of gender-oriented slang
definition we have been discussing in relation to idealism, just as the
contrary definition used in connection with dramatists, and by implication
drama, has applicability to the outer light, and thus to naturalism. All we can do, in regard to the appropriateness
of such definitions right across their particular spectrum, is to distinguish
sharply between, say, immoral 'superpricks' (or rhyming poets) and moral
'superpricks' (or abstract poets), not forgetting the amoral type of
'superpricks' (or free-verse poets) in between, the ones whose bent is more
intellectual than either soulful (and emotional) or spiritual (and aware). And the same of course applies to
'supercunts', whether their form of drama be tragic, comic, or poetic, and to
'cunts' and 'pricks' as well, taking the latter to embrace novelists and
philosophers of one persuasion or another, whether immoral, amoral, or moral,
which is to say of the father, the son, or the holy ghost relative to their own
particular sphere of creativity, novels being of the terrestrial world no less than
philosophy is of the lunar purgatory that rises, intellectually, above the
bodily will and its concern, in outer darkness, with women and, by implication,
sex. For the effective Mother/Son
distinction between the world and purgatory, or fiction and philosophy, is of
course one between the outer darkness (of phenomenal selflessness) and the
inner darkness (of phenomenal selfishness), which corresponds to 'cunts' and
'pricks' in a wilful/intellectual dichotomy that is sandwiched in-between the
alpha/omega dichotomy, or antithesis, of soul and spirit, as germane to the
outer light of the Father (in noumenal selflessness) and the inner light of the
Holy Spirit (in noumenal selfishness), dramatic 'supercunts' and poetic
'superpricks'. Hence while the novelist
strives to entertain (like a woman) and the philosopher to instruct, the
dramatist strives to inform and the poet to enlighten. For entertainment is no less antithetical to
instruction ... than information to enlightenment, and whereas entertainment pertains
to worldly will and instruction (education) to purgatorial intellect,
information pertains to diabolic soul and enlightenment to divine spirit. We are entertained by 'cunts' but instructed
by 'pricks', whether negatively or positively or, indeed, in some neutral way
in between. Similarly we are informed by
'supercunts' but enlightened by 'superpricks', whether negatively and
immorally, positively and morally, or neutrally and amorally. Entertainment is of the outer darkness,
education of the inner darkness, the former literary and the latter
philosophical. Information is of the
outer light, enlightenment (as the name suggests) of the inner light, the
former dramatic and the latter poetic.
It is, I have to say, towards the inner light that evolutionary progress
tends, the final resting-place of evolution being in divine enlightenment, and
hence, so far as literature is concerned, in the poet, though, needless to say,
only the most moral and insightful kind of poet, the one whose inner light shines
the clearest in impressive transcendence of the intellect, the consummate
'superprick' of divine revelation.
36. The
theocratic autocracy of Eastern Fundamentalism (Islam, Judaism, etc.) ... as
opposed to the autocratic theocracy of Eastern Orthodoxy, the bureaucratic
theocracy of Roman Catholicism, the democratic theocracy of Protestantism, and
- hopefully in the future - the theocratic theocracy of Social
Transcendentalism, the true and genuine theocracy of the inner light which, in
contrast to the 'inner light' of Eastern Fundamentalism, is essential and not
apparent, a quality of wavicle electron-electron attractions rather than, as
with Islam, of wavicle proton-proton reactions (as germane to the central star
of the Galaxy). Hence Jehovah and/or
Allah on the one hand, and (successively) the Father, the Mother, the Son, and,
finally, the Holy Spirit on the other - a devolutionary/evolutionary dichotomy
between East and West, Fundamentalism and Transcendentalism, Heathenism and
Christianity.
37. Thus
from the apparent inner light of Eastern Fundamentalism to the essential inner
light of Social (Western) Transcendentalism via the outer light of Eastern
Orthodoxy, the outer darkness of Roman Catholicism, and the inner darkness of
Protestantism, as from Allah to the Holy Spirit (of the de Chardinesque 'Omega
Point') via the Father, the Mother, and the Son.
38. In
the 'democratic trinity' of video cassettes, LPs, and audio cassettes, we have
a sort of father, mother, and son of outer light, outer darkness, and inner
darkness (inner light is necessarily absent from democracy), which contrasts
with the outer darkness, inner darkness, and inner light of singles, tape
recorders, and compact discs, corresponding to mother, son, and holy spirit of
the 'bureaucratic trinity' (which necessarily excludes the outer light). Hence whereas one type of disc, viz. LP, is
flanked, in the 'democratic trinity', by two types of tape, viz. video and
audio, one type of tape, viz. tape recorder, is flanked, in the 'bureaucratic trinity'
underneath, by two types of disc, viz. singles and compacts - one hard and two
soft in the former context, two hard and one soft in the latter, with broadly
masculine and feminine implications respectively. Thus not only is the feminine antithetical to
the masculine in terms of a disc/tape dichotomy, with discs and tapes always in
polar positions, but the small disc is antithetical to the small tape, whether
single to video or compact to audio, while the large tape (of the tape
recorder) is antithetical to the large disc (of the LP), where the polarity
will be between inner darkness and outer darkness rather than, as with singles
and videos, either between the outer darkness and the outer light (the one
necessarily excluding the other) or, as with compacts and audios, between the
inner light and the inner darkness (which are likewise mutually
exclusive). In terms of a sexual
analogue, the antithesis between the inner and outer darkness is purely
heterosexual, with female-dominated coitus in the one case (centrist
bureaucratic) and male-dominated coitus in the other case (centrist
democratic), whereas that between the outer darkness (of singles) and the outer
light (of videos) is lesbian in the former case (left bureaucratic) and oral
(cunnilingus) in the latter case (left democratic), in contrast to the
antithesis between the inner light (of compact discs) and the inner darkness
(of audios), which is of fellatio on the one hand (right bureaucratic) and
homosexuality on the other hand (right democratic), the one normally excluding
the other, since homosexuality is no less exclusive of females than lesbianism
of males, and both fellatio and cunnilingus usually reflect a heterosexual
rather than a homosexual bias. Thus
whereas democracy excludes the holy ghost, bureaucracy excludes the father, the
left-wing feminine bias being more for the outer darkness (of lesbianism) than
for the outer light (of film-induced masturbation), while the right-wing
masculine bias is more for the inner darkness (of homosexuality) than for the
inner light (of fellatio). Hence women
are more susceptible than men to the inner light where the
democratic/bureaucratic polarity is concerned, while men are therein more
susceptible than women to the outer light, the former capable (on the
bureaucratic right) of a theocratic bias, the latter susceptible (on the
democratic left) to an autocratic one, with due omega-oriented and
alpha-stemming distinctions between the two.
Clearly, no less than the outer light of autocracy precedes the outer
light of democracy, so the inner light of bureaucracy precedes the inner light
of theocracy, and it is doubtful that the latter could come effectively to pass
if it were not pursued on the basis of an appeal to 'Mother Church' and, by
implication, to right-thinking women.
Such an appeal may have to take a democratic form, but it would be
conducted from a supra-democratic point of view and with the express aim of
eclipsing the inner darkness of democracy by the inner light of theocracy.
39. We
have now established that singles are left-wing bureaucratic and compact discs
right-wing bureaucratic, and therefore neither autocratic (like television) nor
theocratic (like computers), but germane to the bureaucratic middle ground of
feminine worldliness, which stands to autocracy and theocracy as the Blessed
Virgin to the Father and Holy Ghost, and thus under the democratic middle
ground of masculine otherworldliness, with its Christic associations. This democratic middle ground is soft where
the bureaucracy is hard and hard where it is soft. Cunnilingus is soft in relation to
lesbianism, video tapes soft in relation to singles. The democratic Left is soft, the bureaucratic
Left hard. Conversely, fellatio is hard
in relation to homosexuality, compact discs hard in relation to audio
tapes. The bureaucratic Right is hard,
the democratic Right soft. But
male-dominated heterosexuality is hard in relation to female-dominated heterosexuality,
LPs hard in relation to the tapes of tape-recorders. The democratic Centre is hard, the
bureaucratic Centre soft. Hard and soft
form a polarity, whether reactive or attractive, exclusive or
complementary. The outer darkness is
hard, the inner darkness soft. The outer
light is soft, the inner light hard - at least in their democratic and
bureaucratic manifestations respectively.
For in their autocratic and theocratic manifestations, the outer light
is hard and the inner light soft, particles and wavicles of an
apparent/essential dichotomy, the former damned and the latter saved, a
Devil/God distinction between the autocratic Father (not to be confounded with
the 'theocratic' Jehovah or Allah ... of, for example, cinema films) and the
theocratic Holy Spirit. Hence whereas
the democratic outer light is morally superior to the autocratic outer light,
as video to television, or the 'father' (side) of the Son to the Father per se, so the bureaucratic inner light is
morally inferior to the theocratic inner light, as compact discs to computer
software, or the 'holy ghost' of the Mother to the Holy Ghost per se. Yet no less than the soft outer light of
left-wing democracy stems from the hard outer light of autocracy ... so the
soft inner light of theocracy must stem from the hard inner light of right-wing
bureaucracy, compact floppy discs from compact discs no less than videos from
television films ... as the continuity of moral progress is maintained.
40. In
regard to British democracy, the Labour Party, being left wing traditionally,
corresponds to the soft outer light (of Social Democracy), the Liberal
Democrats, being centrist, correspond to the hard outer darkness (of
Liberalism), and the Tories, being right wing, correspond to the soft inner
darkness (of Conservatism). Put
sexually, one could argue that cunnilingus has a left-wing correspondence,
male-dominated coitus a centrist correspondence, and homosexuality a right-wing
correspondence, though it is doubtful that very many politicians adhere too
strictly (if at all) to the sort of sexual correlations which can logically be
inferred to exist between a given type of politics and its corresponding sexual
orientation. But one would expect to
find more homosexuals in the Tory Party than in either of the other main
parties, given the correlation which does indeed exist between Conservatism and
the inner darkness on the one hand, and between the inner darkness and
homosexuality on the other. In fact, so
acute is the correlation between democracy and the inner darkness ... that the
Conservatives, whatever their sexual persuasions may individually happen to be,
have good reason to consider themselves the most democratic, or parliamentary,
of the parties and, in some sense, the quintessence of British democracy. The Labour Party, by contrast, is
fundamentally a party of the outer light relative to democracy (soft) and is
therefore inherently autocratic, while the Liberal Democrats are of the outer
darkness relative to democracy (hard) and are therefore inherently
bureaucratic, the plurality of a mature democracy deriving, in large part, from
the transmutation of autocratic and bureaucratic precedents in line with
democratic progress and their subordination to the parliamentary will, which in
Britain, at any rate, is overwhelmingly Tory.
Thus while democracy is preferable to autocracy or bureaucracy, since
relative to the inner darkness rather than to the outer light or the outer
darkness, it cannot ignore or completely transcend autocracy and bureaucracy,
since both the outer light and the outer darkness are ever factors to be reckoned
with from the viewpoint of the inner darkness, and so autocracy and
bureaucracy, the Left and the Centre, are made accessible to the democratic
will, and those who prefer the outer light or darkness to the inner darkness,
soul or will to intellect, can vote accordingly. Not to mention, in this age of bureaucratic
ascendancy, for the outer darkness, relative to bureaucracy (hard), of
Socialism, or for the inner darkness, relative to bureaucracy (soft), of
Ecology, or for the inner light, relative to bureaucracy (hard), of Feminism,
the type of light that would seem to be a precondition of a soft inner light
and thus, by implication, the ascendancy of superhuman theocracy under the
messianic aegis of the Second Coming, the personification on earth of the Holy
Ghost and effective embodiment, in consequence, of a supermasculine will, such
that alone accords with the most
noumenal subjectivity.
41. One
can and should distinguish, where computers are concerned, between the 'father'
of the Holy Ghost in war games, the 'mother' of the Holy Ghost in computer
porn, the 'son' of the Holy Ghost in conceptual, or literary, computing, i.e.
poetry and philosophy, and the 'holy spirit' of the Holy Ghost, viz. the inner
(perceptual) light of graphics, whether in art or with regard to
photography. For there is a sense in
which, within the overall inner-light context of computing, games are relative
to the outer light (of the soul), pornography is relative to the outer darkness
(of the flesh), conceptual literature is relative to the inner darkness (of the
intellect), and perceptual images are relative to the inner light (of the
spirit). Hence the medium of the Holy
Ghost contains subdivisions relative to the father, the mother, the son, and
the holy spirit within itself, and we can know and judge people
accordingly. Yet, that said, the
'father' of the Holy Ghost, i.e. computer games, is still somehow morally and
ideologically preferable to, say, the 'holy ghost' of the Father, i.e. to
satellite television. For, of course,
television is of the Father no less than computers are of the Holy Ghost, and
while the outer light is most outer in conventional relayed television, there
is a sense in which we have an outer darkness relative to the Father in pay
and/or cable television, an inner darkness relative to the Father in teletext
television (a conceptual focus), and an inner light relative to the Father in
satellite television, which requires a centralized dish to pick up the signals
being relayed from outer space. On the
other hand, it is my view that films on laser disc pertain not to the Father
but to the Mother, i.e. to bureaucracy rather than to autocracy, and are thus
definable in terms of the inner light of the Mother, the 'holy ghost' of the
Mother, a light (necessarily hard in relation to disc) which forms a contrast
with the (soft) outer light of the Son, viz. videos in relation to democracy,
and stands to video as fellatio to cunnilingus in oral sex, both kinds of sex
necessarily having an optical bias which would seem to have its filmic parallel
in laser disc and video tape respectively.
42. If
one were asked to define the four main racial groupings on this planet, viz.
blacks, whites, yellows, and coloureds, in terms of a cultural relation,
necessarily generalized, to either the outer darkness of worldly will, the
inner darkness of purgatorial intellect, the outer light of diabolic soul, or
the inner light of divine spirit, viz. earth, water, fire, and air, my
definition would be as follows: blacks in relation to the outer darkness
(earth) of worldly will; whites in relation to the inner darkness (water) of
purgatorial intellect; yellows in relation to the outer light (fire) of
diabolic soul; and coloureds (including Jews) in relation to the inner light
(air) of divine spirit. Hence I would
contend that while blacks and whites, corresponding to will and intellect,
formed a worldly/purgatorial antithesis between the earthy outer darkness and
the lunar inner darkness, yellows and coloureds, corresponding, by contrast, to
soul and spirit, formed a diabolic/divine antithesis between the solar outer
light and the stellar inner light. Thus
whereas the black/white antithesis is effectively between bureaucratic realism
and democratic materialism, the yellow/coloured antithesis is between
autocratic naturalism and theocratic idealism.
Consequently it is my view that, since history proceeds from the outer
light to the inner light via the outer and inner darkness of worldly
phenomenality, coloureds are the race which most approximate to a divine ideal
and yellows the race most approximating, by contrast, to a diabolic one, with
blacks and whites coming in-between, almost as though they were of the Virgin
and Christ respectively, rather than of either the Father (yellows) or the Holy
Spirit (coloureds). In fact, if one were
to define the races in hierarchical order, one would have to put blacks and
whites at the bottom and yellows and coloureds at the top, bearing in mind that
earth and water, corresponding to the planetary and the lunar, are beneath fire
and light, corresponding to the solar and the stellar, in the cosmic
hierarchy. However that may be, it is my
firm conviction that the solution, from a divine standpoint, to the racial plurality
of this planet, with its ethnic liberalism, is the gradual evolution of human
life towards a coloured mean in which the inner light will take considerable
precedence over everything else. Whether
this comes to pass by the fusion of blacks and whites or by yellows mating with
coloureds or, indeed, by some more complex and variegated cross-fertilization,
the ideal human type for the future transcendental civilization will be
coloured, and he will be the theocratic superman (generically speaking) from
whom a rich harvest of inner light can be gleaned.
43. It
seems to me that whereas Rugby League and Rugby Union stand either side of
Association Football like video and audio tapes flanking LPs, American
so-called football stands in a bureaucratic relationship to British football
(both soccer and rugby) that places it in an analogous position to compact
discs, given the bureaucratic nature of compact discs vis-à-vis both tapes and
LPs. Hence while football is arguably
democratic, whether left wing in the case of Rugby League, centrist in the case
of Association Football, or right wing in the case of Rugby Union, American
football (Gridiron) is bureaucratic in its outdoor manifestation but, so I
contend, theocratic in its indoor manifestation, where it would be more
feasible to draw a parallel with compact floppy discs ... in relation to a more
evolved context. American football
therefore transcends British football both bureaucratically (hard inner light)
and theocratically (soft inner light), whereas the latter, divisible into
soccer and rugby, remains democratic, if unconsciously so, and thus split
between its contending options - Rugby League in competition with Rugby Union
for the soft vote (between the outer light and the inner darkness relative to
democracy), Association Football stuck in-between the two in a centrist
position (of the outer darkness relative to democracy), which effectively
leaves it in competition with itself for the hard vote, an LP in between
opposing types of tapes (video and audio).
Hence whereas a Labour parallel could be construed for Rugby League and
a Tory parallel for Rugby Union, Association Football offers itself to a
Liberal parallel in view of its hard essence (the ball round and therefore
particle suggesting) in relation to the outer darkness of worldly will, the
crossbar confirming this hardness in contrast to the open posts of rugby, both
league and union; the use of boots and head a further indication of this
particle hardness, in contrast to the hand bias of rugby for a ball which,
unlike its football counterpart, is elongated in deference to the soft,
wavicle-suggesting essence of rugby, a game more traditionally suited to
gentlemen - at any rate, where Rugby Union is concerned.
44. Evaluating
people in terms of race (racism) is fundamentally autocratic; evaluating them
in terms of sex (sexism) is bureaucratic; evaluating them in terms of class
(classism) is democratic; and evaluating them in terms of ideology
(transcendentalism) is theocratic. Hence
from alpha to omega, with worldly and purgatorial modes of phenomenal
evaluation (sex and class) coming in-between, neither of which could have much
applicability to either an autocratic or a theocratic society, where race or
ideology would be the principal modes of human evaluation, race, however, being
as irrelevant to a theocratic society as ideology to an autocratic one.
45. If
the blood is naturalistic because corresponding to fire/heat, then the flesh is
realistic because of its correspondence to earth/darkness. And if the bones are naturalistic because
corresponding to water/coldness, then hair is idealistic because of its
correspondence to air/light. Hence a
sort of bodily parallel to our familiar autocratic - bureaucratic - democratic
- (and) theocratic options, with blood having an autocratic correspondence, the
flesh a bureaucratic correspondence, the bones a democratic correspondence, and
hair a theocratic correspondence.
Furthermore, it will not have escaped one's attention that where there
is blood, there are veins; and that where there is flesh, there are muscles;
and that where there are bones, there is marrow; and that where there is hair,
there are follicles. In fact, without
veins there would be no blood, without muscles no flesh, without marrow no bones,
and without follicles no hair. The
quantitative and the qualitative, the particle and the wavicle, complement each
other in the ongoing dichotomy of organic evolution. Blood and hair are the alpha and omega of the
body, with flesh and bones coming in-between, like the Virgin and the Son between
the Father and the Holy Spirit, the flesh closer to the blood, bones closer to
hair (especially in the head, where most hair is usually to be found). Now just as an alpha-stemming autocratic
person will be emotional and soulful, with a high blood-pressure, so an
omega-oriented theocratic person will be aware and spiritual, with a lot of
hair. In fact, the chances are that the
autocratic type of person will have very little hair, either because he is
balding, if not bald, or because he prefers to wear it short, whereas the
theocratic type of person will have hair in abundance, probably long and in a
ponytail. The chances are, if white,
that he will be pale where the autocratic type is florid; though the skin is
not always a good indication of a person's disposition, especially where
coloured people are concerned. Suffice
it to say that where theocracy has flourished, as in the Asian Orient
traditionally, long hair will be the norm, in contrast to those places,
including
46. It
could be argued that whereas blood is the proton-wavicle precondition of
proton-particle veins, muscles are the atomic-particle precondition of
atomic-wavicle flesh. Similarly, whereas
marrow is the neutron-wavicle precondition of neutron-particle bones, follicle
cells are the electron-particle precondition of electron-wavicle hair, with its
electrostatic properties. Hence from a
theocratic autocracy to an autocratic/democratic autocracy in the case of
blood/veins; from a bureaucratic autocracy to a theocratic bureaucracy in the
case of muscles/flesh; from a theocratic democracy to an autocratic/democratic
democracy in the case of marrow/bones; and from a bureaucratic democracy to a
democratic theocracy in the case of follicles/hair.
47. The
theocratic autocracy of Marxism; the autocratic autocracy of Leninism
(Bolshevism); the democratic autocracy of Khruschevism (Communism); the
bureaucratic autocracy of Gorbachevism (Perestroika/Glasnost); but the autocratic bureaucracy of
Yeltsinism, and hence the end of Communism and the beginning of Socialism
conceived in regard to bureaucracy. For
it is bureaucracy, it seems to me, that is truly of the People and therefore
germane to a People's democracy. Now
after or together with autocratic bureaucracy there is only the democratic
bureaucracy of Ecology and the bureaucratic bureaucracy of Feminism, in
contrast to the properly democratic alternatives in a bourgeois, or
parliamentary, democracy above, which is less a thing of the world than, in a
manner of speaking, the moon, less worldly than purgatorial, and therefore
related not to bodily will but to cerebral intellect. Hence bourgeois democracy is not only
parliamentary rather than 'republican'; it is lunar rather than planetary,
closely aligned with a Protestant as opposed to a Catholic tradition, and
consequently intellectual as opposed to wilful.
It ranges from the autocratic democracy of the Democratic-Socialist Left
to the democratic democracy of the Conservative Right via the bureaucratic
democracy of the Liberal Centre, that is to say from state ownership and
control to free enterprise and private ownership via a public/private
compromise between state and citizen, government (whether central or local) and
personal freedom. Yet the democratic
democracy of the Conservative Party is not the means to the '
48. A
Catholic republic, like Eire, could not but effectively be a People's
democracy, i.e. a bureaucratic plurality of worldly will aligned with and to
some extent stemming from a religious tradition (Roman Catholicism) rooted in
the Blessed Virgin. On the other hand, a
parliamentary democracy, like Britain, could not but be a bourgeois democracy,
i.e. a democratic plurality of purgatorial intellect aligned with and to some extent
stemming from a religious tradition (Protestantism) rooted in Christ. The former is capable of expansion, via the
Second Coming, towards the Holy Spirit.
The latter is fixed in a purgatorial mould which will have to be
eclipsed by worldly devolution before any possibility of substantial progress
towards the Holy Spirit can be inferred.
For, unlike the earth, the moon does not open towards the Infinite, but
remains closed-in upon itself in its own lunar (intellectual) darkness.
49. If
video tapes, LPs, and audio tapes correspond to the democratic, and singles,
tape-recorder tapes, and compact discs to the bureaucratic, then it seems to me
that one can infer a literary/philosophical distinction between records and
tapes, since the philosophical is more germane to democracy than to bureaucracy
on account of its intellectual essence, and tapes (in the forms of video and
audio) predominate over records in the democratic context, in contrast to the
predominance of records (in the forms of singles and compact discs) over tapes
in the bureaucratic context beneath, the context, so I shall argue, more
germane to literature (fiction), with its wilful associations, than to
philosophy. Hence while some literature,
corresponding to LPs, is democratic, and some philosophy, corresponding to
tape-recorder tapes, bureaucratic, most philosophy is democratic and most
literature bureaucratic. The question
then arises in relation, firstly, to philosophy: which philosophy is democratic
and which bureaucratic? And I believe
the question can be answered with regard to a democratic distinction, on the
one hand, between (left-wing) academic philosophy, corresponding to the outer
light of video tapes, and (right-wing) metaphysical philosophy, corresponding
to the inner darkness of audio tapes, with a further distinction, on the other
hand, between each of these and the bureaucratic essence of applied, or
practical, philosophy, corresponding to the inner darkness of tape-recorder
tapes - the former options intellectual and the latter wilful. Which brings us to the same question in
relation to literature - namely which literature is democratic and which
bureaucratic? And that, too, can be
answered by reference to a distinction between philosophic literature,
corresponding to the outer darkness of LPs, on the one hand, and (left-wing)
dramatic, or adventure, literature, corresponding to the outer darkness of
singles, and (right-wing) poetic literature, corresponding to the inner light
of compact discs, on the other hand, a hand rather more bureaucratic than
democratic on account of the wilful essence of literature in relation,
primarily, to the outer darkness and, most especially, the soft outer darkness
of the feminine world. Thus while
philosophy is predominantly a democratic art form, it is bureaucratic in its
applied mould. Conversely, while
literature is predominantly a bureaucratic art form, it is democratic in its
philosophical mould. The exception does
not prove the rule so much as negate it.
Philosophic literature, à la Aldous Huxley, is no less the democratic exception than
practical philosophy, à la John Cowper Powys, the bureaucratic
exception. Yet while philosophic
literature may arguably be morally superior to applied philosophy and even to
dramatic literature, of which adventure stories should be regarded as the most
representative category, it can only be morally inferior to poetic literature,
since it is this which is contiguous with poetry and thus with that which
transcends both literature and philosophy as it expands towards spiritual
infinity. Metaphysical philosophy, or
antiphilosophy, may be 'the best of a bad job', on account of its preoccupation
with intellectual or spiritual matters, but it does not and cannot lead
anywhere, least of all to poetry, the greatest of the literary arts, which requires
not a philosophical but a fictional precondition, the precondition of poetic
literature in an aesthetic intimation of Truth, whose focus is the hard inner
light of, for example, psychedelic experience.
50. The
theocratic autocracy of cinema film; the autocratic autocracy of portable
television; the democratic autocracy of standard television; the bureaucratic
autocracy of portable radio; the autocratic bureaucracy of singles; the
democratic bureaucracy of standard radio; the bureaucratic bureaucracy of tape
recorders and/or double-decker tapes; the theocratic bureaucracy of
compact-disc players; the bureaucratic theocracy of portable compact-disc
players; the democratic theocracy of standard computers; the autocratic
theocracy of portable computers; the theocratic theocracy of computer head-sets
(virtual reality). As against the
autocratic democracy of video recorders; the bureaucratic democracy of
record-players and/or LPs; the democratic democracy of radio-cassette players;
the theocratic democracy of portable cassette players. Hence a devolution from alpha to the world,
and an evolution from the world to omega, with the lunar purgatory (of the
democratic options) coming in-between as a materialistic transcendentalism
which exists in isolation from both alpha and omega, while constituting a sort
of negative pole to the world. Whereas
the theocratic democracy of personal cassette-players is an extreme right-wing
dead-end, the theocratic bureaucracy of compact-disc players is contiguous with
the bureaucratic theocracy of personal compact-disc players, which extend the
hard inner light towards the soft inner light (in the democratic theocracy) of
standard computers, and hence a Social
Transcendentalist equivalence which can only be transcended through the
autocratic theocracy and theocratic theocracy of a Super-transcendentalist
equivalence, as germane to portable computers and computer head-sets.
51. Unlike
the proton autocracy of television and the electron theocracy of computers, the
midi is a composite medium germane to the atomic bureaucracy of a People's
democracy (so-called), and stands to television and computers as the Virgin to
the Father and Holy Spirit, with the neutron democracy of video-recorders,
record-players, and audio-recorders standing above it in the more
sharply-differentiated context of a bourgeois, or parliamentary, democracy,
which has a proton (video-recorder), an atomic (record-player), and a neutron
(cassette-recorder) bias, respectively, to each of its component parts, the totality
of which resembles Christ, in that they correspond to the 'Three in One' but do
not have an electron-biased component, such as would signify contiguity with
the electron theocracy of computers.
There is within this bourgeois democracy the outer light of videos, the
outer darkness of LPs, and the inner darkness of audio tapes, relative to soul,
will, and intellect, but not the inner light of compact discs, relative to
spirit, and consequently it pertains to the purgatorial lunacy of an
intellectual dead-end. Only with the
compact-disc aspect of the midi, germane to a theocratic bureaucracy, is it
possible to identify an inner light, and thus extrapolate the possibility of
evolutionary progress from bureaucracy to theocracy in due spiritual course, the
path to eternity stretching beyond the parameters of a People's democracy
towards those of a People's theocracy, such as accords with a Social
Transcendentalist allegiance in deference to the Holy Spirit alone.
52. Unlike
a bourgeois or parliamentary democracy, a People's democracy is made by the
People, stems from the will of the People, and signifies a bureaucratic mean
germane, in large measure, to the outer darkness. It contrasts absolutely with bourgeois democracy,
which is less worldly than purgatorial and therefore germane, in large measure,
to the inner darkness of the intellect.
Furthermore, a People's democracy is less sharply differentiated than a
bourgeois democracy, since it is atomic rather than elemental in the neutron
and/or proton sense. But it has every
right to pluralistic divisions, even if they are less marked than those in the
bourgeois framework (and may even, especially in the context emerging from
Communist autocracy, be more factional than party political). In the 1992 General Election in Britain, the
Labour Party, the Liberal Democrats, and the Conservatives remained the
principal parties of what is still an overwhelmingly bourgeois, or
parliamentary, democracy, while the Revolutionary Communists (analogous to
Yeltsinite autocratic bureaucracy), the Greens, and the Natural Law Party
constituted the main 'democratic' alternative to this status quo, the
alternative of a People's democracy which received only a very small number of
votes relative to the total numbers cast.
Does this mean to say that a People's democracy is impossible or
unlikely to emerge in Britain? Not
necessarily, though the evidence of the 1992 General Election would suggest
that each of the bureaucratic parties, whether left, centrist, or right, has a
very long way to go before it could expect to garner enough votes to get
elected. But could and should a People's
party get elected to a bourgeois parliament?
And I have to answer this question negatively, by saying that the whole
point of a People's democracy is to avoid any association, no matter how
well-intentioned, with parliamentarianism, with its allegiance to the reigning
monarch. For People's democracy can only
be republican, since it signifies a wilful or bodily independence of both
soulful (monarchic) and intellectual (parliamentary) control, and unless there
is such an independence there can be no progression towards the spirit and thus
salvation (not from soul or intellect as such, the monarch or the bourgeois
parliament, corresponding to the solar alpha and lunar purgatory respectively),
but from the world ... of the wilful bureaucracy for the stellar omega of the
spiritual theocracy. Thus unless Britain
becomes a republic - and it's hard to see how the bourgeois parliamentarians,
sworn to allegiance of the monarchy, could possibly declare for a republic -
there would seem to be very little prospect of a People's democracy, based on
socialistic principles, democratically coming to pass in Britain in the decades
ahead. The People, alas, will continue
to endure the parliamentary yoke of bourgeois democracy in which the Labour
Party (or some derivative thereof), the Liberal Democrats, and the
Conservatives will be the principal, if not sole, contenders for democratic
power. The inner darkness of a lunar
purgatory will prevail over the outer darkness of the world, and the world will continue to exist in an
inferior relationship not only to its intellectual master but to its soulful
sovereign, the monarch, whose outer light will continue to shine upon it and
blind it to higher possibilities - the possibilities, I need hardly add, of the
inner light and its heavenly peace.
53. In
contrast to bourgeois democracy, Eastern Europe provides us with ample
testimony to the emergence of People's democracy in the wake of Communist
autocracy, since Communism was overthrown by popular unrest and the
mass-movement of the People in general.
Hence a progression, since 1989, from the so-called (in name only)
People's democracies of the Soviet East to the genuine People's democracies of
the present, which are essentially bureaucratic and a testimony, it seems to
me, to the development of bureaucratic socialism out of the ruins of autocratic
socialism. Such socialism, although necessarily
market-orientated, should not be confounded with or mistaken for capitalism, as
understood in the bourgeois West. It is
the People, not the bosses, who are in charge where this socialism is
concerned, and it is for them to take much of the responsibility for managing
and developing economic affairs that was formerly entrusted to the State. Only from such socialism can there be a
progression towards transcendentalism, not from capitalism, which, like
democracy in the Western, or parliamentary, sense, pertains to a materialistic
dead-end germane to the purgatorial lunacy of the inner darkness of an
intellectual hegemony.
54. Better
to be a 'nobody' and someone than a 'somebody' and no-one. Better the omega than the alpha!
55. It
seems to me that whereas, generally speaking, hardbacks are materialistic, and
hence of a purgatorial lunacy commensurate with the inner darkness, softbacks
are realistic, and hence of a worldly mundaneness commensurate with the outer
darkness. Thus a distinction, furthermore,
between intellect and will, democracy and bureaucracy, which has the ring of a
Protestant/Catholic, Parliamentary/Republican polarity. It would therefore be scant exaggeration to
say, in reverting to popular slang, that whereas hardbacks are for 'pricks',
softbacks are for 'cunts', allowing us to distinguish between 'hardback pricks'
and 'softback cunts', as between bourgeoisie and proletariat. Each of which would be flanked, in this
naturalistic (as opposed to artificial) context, by 'picturebook supercunts'
and 'magazine superpricks', as germane to autocratic and theocratic extremes
within the overall alpha-stemming, and hence fundamentally centrifugal, context
of bourgeois, or Western, civilization.
56. I
like to generalize the naturalistic context, for example, of books and
magazines as 'bourgeois', and the artificial context, for example, of
television and computers as 'proletarian', but, in point of fact, each context,
as we have seen, is divisible in such fashion, so that the hardback/paperback
dichotomy is no less one between bourgeoisie and proletariat than the, for
example, record-player/midi dichotomy in the more evolved, and hence
artificial, context of contemporary culture, which is electronically
generated. Therefore if we are to distinguish
between bourgeois and proletarian options in the 'naturalistic' context, we
shall have to do the same with regard to the 'artificial' context, where, as
just noted, we find a kind of democratic/bureaucratic polarity, for example,
between record-players, not to mention video-recorders on the Left and
cassette-recorders on the Right, and midi systems, the former effectively
bourgeois on account of their more sharply-differentiated constitutions within
the framework of a lunar intellectuality which ranges from a soulful contiguity
(with television) on the video Left to an intellectual puritanism on the audio
Right, and the latter effectively proletarian on account of its more composite
atomicity within the framework of a worldly mundaneness which ranges from a
wilful purism on the singles Left to a spiritual contiguity (with compact
floppies) on the CD Right, allowing for the wilful liberalism of radio and the
intellectual liberalism of audio in between.
Contrasted to which, however, we shall find the autocratic medium of
television on the one hand, and the theocratic medium of computers on the
other, the former analogous to picturebooks and the latter to magazines, proton
and electron extremes which flank the neutron lunacy of the democratic brain
and the atomic mundaneness of the bureaucratic body, soul and spirit flanking
intellect and will.
57. If
audio tapes/recorders correspond to a neutron mean, the former on the level of
wavicles and the latter on that of particles, then it seems not improbable that
video tapes/recorders correspond to a proton-biased neutron intellectuality,
the former as wavicles and the latter as particles, while
records/record-players correspond to an atomic-biased neutron intellectuality
within similar wavicle/particle terms, records/record-players more Centrist than
Left or Right on account of their correlation with the outer darkness in a
relatively wilful context in between the - relative to democracy - outer light
of videos/video-recorders and the inner darkness of audios/cassette-recorders,
the former relative to soul and the latter to intellect, Labour and
Conservative parallels flanking a Liberal middle ground. How unlike the composite atomicity of the
midi-system beneath, which, having a relationship to spirit through the inner
light of compact discs, is not closed to omega in an inner darkness puritanism,
but has a contiguity with it that leads one to infer a logical progression to
computers, and hence the soft, or essential, inner light of spiritual
transcendence! If audio
tapes/cassette-recorders are an intellectual dead-end (and never more so than
in the extreme right-wing context of personal cassette-players), then the
compact-disc aspect of the midi is a spiritual beginning that leads, via the
revolution of personal compact-disc players, to the higher spirituality of
computer discs/computers, and thus to the transcendence of bureaucracy in the
ultimate theocracy of the soft inner light, truly a salvation of the world by
Heaven.
58. From
television Hell to computer Heaven via the midi world - a devolution from
autocracy to bureaucracy, and an evolution from bureaucracy to theocracy which
leaves the radio-cassette purgatory isolated in the democratic intellectuality
of its materialistic limbo, out on a neutron limb which fights shy of both
proton and electron extremes as it continues to dominate the mundane atomicity
of the midi world from its lunar heights, scorning both solar and stellar
alternatives but oblivious to the slow currents of evolution which work against
it and must, one day, lead to its total eclipse ... as the world is saved from
purgatory, and hence democracy, by the computer Heaven of an ascendant
theocracy.
59. Fusion
stands to jazz as rap to soul, punk to rock, and funk to pop - that is to say
as a particle (secular) fall from a wavicle (religious) norm, which smacks of
musical and ideological decadence. It is
as though, in fusion music, one were dealing not with the Holy Spirit (jazz)
but with the Antispirit, in rap not with the Father (soul) but with the
Antifather, in punk not with Christ (rock) but with the Antichrist, and in funk
not with the Blessed Virgin (pop) but with the Antivirgin. Thus whereas jazz, soul, rock, and pop could
be described as correlating, in their various ways, with the divine, fusion,
rap, punk, and funk could similarly be described as correlating with the
diabolic, since the diabolic corresponds to the particle as opposed to wavicle
aspect of the atom, whether in regard to protons (soul and rap), neutrons (rock
and punk), atoms (pop and funk), or electrons (jazz and fusion), that is to say
whether in regard to elemental naturalism, materialism, realism, or idealism;
fire, water, earth, or air; which, instrumentally speaking, would amount to a
distinction between drums, keyboards, guitars, and wind.
60i. Music
as the naturalistic art form (fire/emotion); sculpture as the realistic art
form (earth/will); literature as the materialistic art form (water/intellect);
art as the idealistic art form (light/awareness). Hence music as the art form of the Father;
sculpture as the art form of the Blessed Virgin; literature as the art form of
the Son; art as the art form of the Holy Spirit. Subdividing music into soul, pop, rock, and
jazz, we shall find that soul is a naturalistic type of music (fire/emotion);
pop a realistic type of music (earth/will); rock a materialistic type of music
(water/intellect); and jazz an idealistic type of music (air/awareness). Hence one can speak of the naturalistic
naturalism of soul; the realistic naturalism of pop; the materialistic naturalism
of rock; and the idealistic naturalism of jazz. (Opera, ballet, symphonies, and
concertos would constitute a 'Christian' parallel to the above-mentioned
'transcendental', or electronic, types of music.) Thus because music is the art form of the
Father, soul is the music which is most of the Father and could therefore be
described as of the Father per se;
pop is the music of the Father which could be described as the 'mother' of the
Father; rock is the music of the Father which could be described as the 'son'
of the Father; jazz is the music which is least of the Father and could
therefore be described as the 'holy spirit' of the Father. Hence a parallel with television as the
medium of the Father, television being subdivisible into conventional broadcast
television; cable TV; teletext TV; and satellite TV; that is to say
conventional broadcast television as of the Father per se; cable TV as
the 'mother' of the Father; teletext TV as the 'son' of the Father; and
satellite TV as the 'holy spirit' of the Father. Therefore a specific parallel, based on these
subdivisions, can be inferred to exist between soul and conventional
television; pop and cable TV; rock and teletext TV; and jazz and satellite TV. I would contend that, both television and
music being naturalistic phenomena, a correlation not only exists between music
and television but that, in the modern world, music is most at home on TV,
where it can be seen as well as heard, its emotional essence corresponding to
the outer light ... of the medium in question. (As smoking is a naturalistic
phenomenon in relation to, say, the realism of eating or the materialism of
drinking, there is a like-correlation between smoking and television and/or
music, and where the latter is concerned I would argue for a specific parallel
between roll-ups [the naturalistic mode of smoking] and soul, cigarettes [the
realistic mode of smoking] and pop, cigars [the materialistic mode of smoking]
and rock, and pipes [the idealistic mode of smoking] and jazz, thereby contending
that soul is equivalent to the roll-up mode of smoking, pop ... to the
cigarette mode of smoking, rock ... to the cigar mode of smoking, and jazz ...
to the pipe mode of smoking. If smoking
is undesirable from a spiritual standpoint, bearing in mind its autocratic
essence, then so is music and television, since neither the one nor the other
can truly transcend the Father, the soulful alpha of the outer light, and the
Father is ever an antithesis to the Holy Spirit. Uncivilized in music, one cannot be supercivilized
in art.)
ii. Having
dealt with music, let us now proceed to sculpture, the realistic art form
(earth/will). Subdividing sculpture into
light sculptures, mobiles, kinetics, and holograms, we shall find that light sculptures
are a naturalistic type of sculpture (fire/emotion); mobiles a realistic type
of sculpture (earth/will); kinetics a materialistic type of sculpture
(water/intellect); and holograms an idealistic type of sculpture
(light/awareness). Hence one can speak
of the naturalistic realism of light sculptures; the realistic realism of
mobiles; the materialistic realism of kinetics; and the idealistic realism of
holograms. (Carvings, figure sculptures, busts, and relief sculptures would
constitute a 'Christian' parallel to the above-mentioned 'transcendental', or
synthetic, types of sculpture.) Thus
because sculpture is the art form of the Mother, light sculptures are the form
of sculpture which is least of the Mother and could therefore be described as
the 'father' of the Mother; mobiles are the form of sculpture which is most of
the Mother and could therefore be described as of the Mother per se; kinetics are the form of sculpture
which could be described as the 'son' of the Mother; holograms are the form of
sculpture which could be described as the 'holy spirit' of the Mother. Hence a parallel with radio as the medium of
the Mother, radio being subdivisible into conventional broadcast radio;
community radio; local radio; and walkie-talkie radio; that is to say,
conventional broadcast radio as the 'father' of the Mother; community radio as
of the Mother per se; local radio as the 'son' of the Mother; and
walkie-talkie radio as the 'holy spirit' of the Mother. Therefore a specific parallel, based on these
subdivisions, can be inferred to exist between light sculptures and
conventional radio; mobiles and community radio; kinetics and local radio; and
holograms and walkie-talkies. I would
contend that, both radio and sculpture being realistic phenomena, a correlation
not only exists between radio and sculpture, but that sculpture is most at
home, in the modern world, when discussed on radio, its wilful essence
corresponding to the outer darkness of the medium in question. (As eating is a realistic phenomenon in
relation to, say, the materialism of drinking or the idealism of sniffing,
there is a like-correlation between eating and radio and/or sculpture, and
where the latter is concerned I would argue for a specific parallel between
breakfast [the naturalistic time/mode of eating] and light sculptures, lunch
[the realistic time/mode of eating] and mobiles, tea [the materialistic
time/mode of eating] and kinetics, and supper [the idealistic time/mode of
eating] and holograms, thereby contending that light sculptures are equivalent
to breakfast, mobiles ... to lunch, kinetics ... to tea, and holograms ... to
supper. If excessive eating [gluttony]
is undesirable from a spiritual standpoint, bearing in mind its bureaucratic essence,
then so is sculpture and radio, since neither the one nor the other can truly
transcend the Mother, the wilful mundaneness of the outer darkness, and the
Mother is ever distinct from the Holy Spirit.
Barbaric in sculpture, one cannot be supercivilized in art.)
iii. We
have dealt, then, with sculpture. Let us
now proceed to literature, the materialistic art form (water/intellect). Subdividing literature into drama, fiction,
debate, and verse, we shall find that drama is a naturalistic kind of
literature (fire/emotion); fiction a realistic kind of literature (earth/will);
debate a materialistic kind of literature (water/intellect); and verse an
idealistic kind of literature (air/awareness).
Hence one can speak of the naturalistic materialism of drama; the
realistic materialism of fiction; the materialistic materialism of debate; and
the idealistic materialism of verse.
(Theatre, novels, philosophy, and poetry would constitute 'Christian'
parallels to the above-mentioned 'transcendental', or synthetic, types of
literature more usually presented in conjunction with electronic media.) Thus because literature is the art form of
the Son, drama is the literature of the 'father' of the Son; fiction is the
literature of the 'mother' of the Son; debate is the literature which is most
of the Son and could therefore be described as of the Son per se; verse is the literature which is
least of the Son and could therefore be described as the 'holy spirit' of the
Son. Hence a parallel with cassettes as
the medium of the Son, cassettes being subdivisible into video cassettes;
audiovisual cassettes; audio cassettes; and microcassettes; that is to say
video cassettes as the 'father' of the Son; audiovisual cassettes as the
'mother' of the Son; audio cassettes as of the Son per se; and
microcassettes as the 'holy spirit' of the Son.
Therefore a specific parallel, based on these subdivisions, can be
inferred to exist between drama and video cassettes; fiction and audiovisual
cassettes; debate and audio cassettes; and verse and microcassettes. I would contend that, both cassettes and
literature being materialistic phenomena, a correlation not only exists between
cassettes and literature, but that literature is most at home, in the modern
world, on cassette, its intellectual essence corresponding to the inner darkness
of the medium in question. (As drinking is a materialistic phenomenon in
relation to, say, the idealism of sniffing or the naturalism of smoking, there
is a like-correlation between drinking and cassettes and/or literature, and
where the latter is concerned I would argue for a specific parallel between
glasses [the naturalistic mode of drinking] and drama; bottles [the realistic
mode of drinking] and fiction; cans [the materialistic mode of drinking] and
debate; and beakers [the idealistic mode of drinking] and verse, thereby
contending that drama is equivalent to glasses, fiction ... to bottles, debate
... to cans, and verse ... to beakers.
If excessive drinking is undesirable from a spiritual standpoint, bearing
in mind its democratic essence, then so are literature and cassettes, since
neither the one nor the other can truly transcend the Son, and the Son is ever
distinct from the Holy Spirit. Civilized
in literature, one cannot be supercivilized in art.)
iv. We
have now dealt with literature. Let us
finally deal with art, the idealistic art form (light/awareness). Subdividing art into light art, pop art, photography, and computer
graphics, we shall find that light art is the naturalistic type of art
(fire/emotion); pop art the realistic type of art (earth/will); photography the
materialistic type of art water/intellect); and graphics the idealistic type of
art (light/awareness). Hence we can
speak of the naturalistic idealism of light art; the realistic idealism of pop
art; the materialistic idealism of photography; and the idealistic idealism of
graphics. (Stained glass, pottery, painting, and drawing would constitute
'Christian' parallels to the above-mentioned 'transcendental', or synthetic,
types of art.) Thus because art is the
art form of the Holy Spirit, light art is the art which is least of the Holy
Spirit and could therefore be described as the 'father' of the Holy Spirit; pop
art is the art of the 'mother' of the Holy Spirit; photography is the art of
the 'son' of the Holy Spirit; and graphics is the art which is most of the Holy
Spirit and could therefore be described as of the Holy Spirit per se.
Hence a parallel with computers as the medium of the Holy Spirit,
computers being subdivisible into games computers; personal computers; word
processors; and microcomputers; that is to say games computers as the 'father'
of the Holy Spirit; personal computers as the 'mother' of the Holy Spirit';
word processors as the 'son' of the Holy Spirit; and microcomputers as of the
Holy Spirit per se.
Therefore a specific parallel, based on these subdivisions, can be
inferred to exist between light art and games computers; pop art and personal
computers; photography and word processors; and graphics and microcomputers. I would contend that, both computers and art
being idealistic phenomena, a correlation not only exists between computers and
art but that, in the modern world, art is most at home on computer, its
spiritual essence corresponding to the inner light of the medium in question. (As sniffing is an idealistic phenomenon in
relation to, say, the naturalism of smoking or the realism of eating, there is
a like-correlation between sniffing and computers and/or art, and where the
latter is concerned I would argue for a specific parallel between smoke-basing
[the naturalistic mode of sniffing/snorting] and light art; uncut-basing [the
realistic mode of sniffing/snorting] and pop art; water-basing [the
materialistic mode of sniffing/snorting] and photography; and free-basing [the
idealistic mode of sniffing/snorting] and graphics, contending that light art
is equivalent to smoke-basing, pop art ... to uncut-basing, photography ... to
water-basing, and graphics ... to free-basing.
If sniffing is desirable from a spiritual standpoint, bearing in mind
its theocratic essence, then so are computers and art, since both the one and
the other pertain to the spiritual omega of the inner light, and the inner
light and the Holy Spirit are forever One.
Supercivilized in art, one has achieved cultural salvation.)
61. To
distinguish between the 'uncivilized', the 'civilized', and the
'supercivilized' in relation to the Trinity (with the 'barbaric' relating to
the Blessed Virgin underneath), but between the 'insane', the 'sane', and the
'supersane' in relation to the Antitrinity (with the 'mad' relating to the
Antivirgin beneath). Hence a
distinction, effectively, between wavicles and particles, the religious and the
secular, gods and devils. For it seems
to me that whereas the Creator is uncivilized, Satan is insane; that whereas
the Mother is barbaric, the Antimother is mad; that whereas the Son is
civilized, the Antichrist is sane; and that whereas the Holy Spirit is
supercivilized, the Antispirit is supersane.
62. Music
as the uncivilized art form; sculpture as the barbarous art form; literature as
the civilized art form; art as the supercivilized art form. Conversely, antimusic as the insane art form;
antisculpture as the mad art form; antiliterature as the sane art form;
anti-art as the supersane art form.
Hence, to take a single example, in this case music, uncivilized soul,
barbarous pop, civilized rock, supercivilized jazz. And, in the case of antimusic, insane rap,
mad funk, sane punk, supersane fusion.
63. Whereas
fine art relates to the wavicle, or noumenal, quality of any given element,
crude art relates to its particle, or phenomenal, quantity. Hence whereas fine art is heat, darkness,
coldness, or light, crude art is fire, earth, water, or air. This is effectively a religious/secular
distinction, and one might speak of the
heat (soulful) essence of fine music, but the fiery (emotional) essence
of crude music (not to be confused with antimusic); of the dark (wilful)
essence of fine sculpture, but the earthy (opaque) essence of crude sculpture;
of the cold (intellectual) essence of fine literature, but the watery (insipid)
essence of crude literature; of the light (spiritual) essence of fine art, but
the airy (mystical) essence of crude art.
Fine art and crude art differ from anti-art (both fine and crude) as the
positive from the negative, i.e. pride from humiliation on the noumenal plane,
and strength from weakness on the phenomenal plane.
64i. Joy
stands to inner light as truth to inner air.
For joy is inner light no less than truth is inner air. In fact, joy is the inner light of airy
truth.
ii. Pride stands to inner heat as strength to
inner fire. For pride is inner heat no
less than strength is inner fire. In
fact, pride is the inner heat of fiery strength.
iii. Love stands to inner coldness as goodness to
inner water. For love is inner coldness
no less than goodness is inner water. In
fact, love is the inner coldness of watery goodness.
iv. Pleasure stands to inner darkness as beauty to
inner earth. For pleasure is inner
darkness no less than beauty is inner earth.
In fact, pleasure is the inner darkness of earthy beauty.
65i. Conversely,
sadness stands to outer light as illusion to outer air. For sadness is outer light no less than
illusion is outer air. In fact, sadness
is the outer light of airy illusion.
ii. Humiliation stands to outer heat as weakness
to outer fire. For humiliation is outer
heat no less than weakness is outer fire.
In fact, humiliation is the outer heat of fiery weakness.
iii. Hate stands to outer coldness as evil to outer
water. For hate is outer coldness no
less than evil is outer water. In fact,
hate is the outer coldness of watery evil.
iv. Pain stands to outer darkness as ugliness to
outer earth. For pain is outer darkness
no less than ugliness is outer earth. In
fact, pain is the outer darkness of earthy ugliness.
66i. As
light proceeds from outer to inner, alpha to omega, it changes from sadness and
illusion to joy and truth.
ii. As heat proceeds from outer to inner, alpha to
omega, it changes from humiliation and weakness to pride and strength.
iii. As coldness proceeds from outer to inner, alpha
to omega, it changes from hate and evil to love and goodness.
iv. As darkness proceeds from outer to inner, alpha
to omega, it changes from pain and ugliness to pleasure and beauty.
67. The
'outer' devolves from a negative alpha, and the 'inner' evolves towards a
positive omega. There is alpha and omega
of both the world and purgatory no less than of both Hell and Heaven, albeit on
relative rather than absolute terms.
Both fine (noumenal) and crude (phenomenal) art deal with the inner, or
positive. Both fine and crude anti-art
deal with the outer, or negative. Hence
whereas art is evolutionary, anti-art is devolutionary. Art aims to depict the omega, anti-art to
reflect the alpha. The art form most
germane to any given elemental spectrum will best depict or reflect the alpha
or omega of that spectrum.
68i. Light
and air, the noumenal and phenomenal of the idealistic spectrum, are
scientific, or factual terms which acquire a cultural standing when transmuted
into sadness and illusion in regard to the alpha ... and joy and truth in
regard to the omega, thereby passing from the realm of science to the realm of
religion, where they exist in divine polarity.
ii. Likewise, heat and fire, the noumenal and
phenomenal of the naturalistic spectrum, are scientific, or factual terms which
acquire a cultural standing when transmuted into humiliation and weakness in
regard to the alpha ... and pride and strength in regard to the omega, thereby
passing from the realm of science to the realm of religion, where they exist in
diabolic polarity.
iii. Similarly, coldness and water, the noumenal and
phenomenal of the materialistic spectrum, are scientific, or factual terms
which acquire a cultural standing when transmuted into hate and evil in regard
to the alpha ... and love and goodness in regard to the omega, thereby passing
from the realm of science to the realm of religion, where they exist in purgatorial
polarity.
iv. Finally, darkness and earth, the noumenal and
phenomenal of the realistic spectrum, are scientific, or factual terms which
acquire a cultural standing when transmuted into pain and ugliness in regard to
the alpha ... and pleasure and beauty in regard to the omega, thereby passing
from the realm of science to the realm of religion, where they exist in worldly
polarity, noumenal to noumenal and phenomenal to phenomenal in a fine/crude
distinction which is devolutionary in the case of anti-art and evolutionary in
the case of art.
69. Yet
the anti-art/art dichotomy is only one way of regarding the matter - namely,
from a cultural point-of-view. For where
the scientific factuality is concerned, we have a like-dichotomy between
science and antiscience, i.e. the devolutionary negativity and the evolutionary
positivity, with a like-fine/crude distinction between, for example, light and
air in regard to the idealistic spectrum, outer light and air relative to
science, but inner light and air relative to antiscience. Hence whereas science and anti-art are
philistine-hand-in-cultural-glove, antiscience and art are likewise
philistine-hand-in-cultural-glove, the secular engaged in mortal combat with
itself no less than the religious, if rather more in terms of fact and fiction
than of illusion and truth. Yet while
science can only grow weaker under the assaults of antiscience, art can only
grow stronger as it pulls away from anti-art and thus advances towards its
omega goal. The ultimate victory for art
is not the defeat of science by antiscience, but the subordination of
antiscience to itself, as it strives to serve the religious ends of the
cultural advance.
70. From
the golden outer light of alpha divinity to the silver inner light of omega
divinity - a centrifugal to centripetal spectrum of divine light. Likewise, from the red outer flame of alpha
diabolism to the blue inner flame of omega diabolism - a centrifugal to
centripetal spectrum of diabolic flame.
71. No
less than science is the means of illustrating natural law, art is the means of
illustrating supernatural religion. For
law and religion are no less antithetical than science and art or, for that
matter, nature and culture. In fact,
science mediates between nature and natural law no less than art mediates
between culture and supernatural religion.
For nature is the embodiment of natural law, whereas culture is the
essence of supernatural religion. Science
may illustrate natural law, but it does not stem from it. Similarly, art may illustrate supernatural
religion but it does not lead to it.
Without natural laws to illustrate, science is as meaningless as art
would be when bereft of supernatural religion.
72. Communism
is pseudo-atomic ... to the extent that it approaches People's so-called
democracy on a dictatorial (proton) basis.
Only Socialism, or People's democracy, can be genuinely atomic, since it
reflects a bureaucratic will, as germane to the bodily masses. Such a democracy, in reality a People's
bureaucracy, stands to Communism as the world to Hell, or the Blessed Virgin to
the Father, and is thus completely distinct from the bourgeois democracy of a
neutron parliament, which stands above it, albeit in terms of a lunar blind
alley, as Christ to the Virgin, or purgatory to the world. But People's democracy has this advantage
over parliamentary democracy: its atomicity embraces an electron-particle right
wing which, corresponding to the hard inner light, is contiguous with the
electron-wavicle essence of Social Transcendentalism, and hence with the soft inner light of a theocratic
salvation. Devolving from Communism
(Socialist Fundamentalism) to Socialism, 'the living' evolve from Socialism to
Cent(e)rism (Social Transcendentalism), while 'the dead' remain out on a
Capitalist limb(o) from which there is no escape. For the distinction between 'the living' and
'the dead' in this respect is indeed equivalent to a devolution from solar
flame to planetary fire and/or an evolution from planetary fire to stellar
light on the one hand, and a stasis in lunar darkness on the other hand, 'the
living' divisible between naturalism, realism, and idealism, while 'the dead'
remain imprisoned within materialism, the purgatorial materialism of a neutron
limbo which fights shy of the diabolic naturalism of the proton Hell, the
planetary realism of the atomic world, and the divine idealism of the electron
Heaven in its concern with capitalist self-preservation, the embalmed preservation
of the living dead.
73. An
unlikely though plausible parallel to be found between Bunyan (The Pilgrim's Progress) and Spengler (The
Decline of the West) in regard to (a) Vanity Fair/Historyless Chaos; (b) the
Slough of Despond/Culture; (c) the Delectable Mountains/Civilization; and (d)
the Celestial City/Second Religiousness - a sort of dual parallel, after all,
to the (naturalistic) Father, the (realistic) Mother, the (materialistic) Son,
and the (idealistic) Holy Spirit, viz. fire, earth, water, and air.
74i. The
Father stands to Hell as fire to heat; the Mother stands to the world as earth
to darkness; the Son stands to purgatory as water to coldness; and the Holy
Spirit stands to Heaven as air to light.
Hence a phenomenal quantity to a noumenal quality, concrete particles to
abstract wavicles.
ii. Thus the Father stands to Hell as strength to
pride; the Mother stands to the world as beauty to pleasure; the Son stands to
purgatory as goodness to love; and the Holy Spirit stands to Heaven as truth to
joy.
iii. But the Antifather (Satan) stands to Antihell
as weakness to humiliation; the Antimother stands to the antiworld as ugliness
to pain; the Antison (Antichrist) stands to antipurgatory as evil to hate; and
the Antispirit stands to Antiheaven as illusion to woe.
iv. The 'antigods' and 'antirealms' are as alpha to
the omega positions of the gods and realms.
Negative and positive, minus and plus, centrifugal and centripetal,
immoral and moral.
75i. Soul
(pride) and antisoul (humiliation); spirit (joy) and antispirit (woe);
intellect (love) and anti-intellect (hate); will (pleasure) and antiwill
(pain).
ii. But naturalism (strength) and antinaturalism
(weakness); idealism (truth) and anti-idealism (illusion); materialism
(goodness) and antimaterialism (evil); realism (beauty) and antirealism
(ugliness).
iii. Hence naturalism stands to soul as strength to
pride, whereas antinaturalism stands to antisoul as weakness to humiliation;
idealism stands to spirit as truth to joy, whereas anti-idealism stands to
antispirit as illusion to woe; materialism stands to intellect as goodness to
love, whereas antimaterialism stands to anti-intellect as evil to hate; realism
stands to will as beauty to pleasure, whereas antirealism stands to antiwill as
ugliness to pain.
iv. Thus a distinction between phenomenal
quantities (particles) and noumenal qualities (wavicles), with alpha and omega
oppositions between the 'anti' and 'pro' manifestations thereof.
76. Formerly I would have thought along the following diagrammatic
lines:-
COMMUNISM CAPITALISM-------------CENTRISM
(Extreme Left) (Right) (Extreme Right)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
SOCIALISM
(Left)
Now I think as follows:-
COMMUNISM CAPITALISM CENTRISM
(Extreme
Left) (Right) (Extreme Right)
* | *
* | *
* |
*
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* | *
* | *
* | *
*
| *
*|*
*
SOCIALISM
(Left)
a diagram which would suggest that Capitalism
does not lead to Centrism but remains isolated in its lunar limbo, while
Socialism leads to Centrism ... as a matter of progressive course. Clearly, to the extent that one uses
Left/Right distinctions, it is apparent that 'Left' is bureaucratic, and hence
worldly, whereas 'Right' is democratic, and hence purgatorial. Similarly, it is just as apparent that
'Extreme Left' is autocratic, and hence diabolic, whereas 'Extreme Right' is
theocratic, and hence divine. Regarding
the elements in such terms would suggest that whereas fire was Extreme Left and
earth Left, water was Right and air Extreme Right, or that whereas naturalism
was Extreme Left and realism Left, materialism was Right and idealism Extreme
Right. An idealist is therefore, ipso facto, an extreme right-wing type of person, in complete
contrast to a naturalist, who is extreme left wing. Likewise, a realist is inherently a left-wing
type of person, in contrast to a materialist, who is right wing. The Father is Extreme Left (superstar), but
the Mother is Left (star). The Son is
Right (cross), but the Holy Spirit is Extreme Right (supercross). Therefore Hell is Extreme Left, in complete
contrast to Heaven as Extreme Right. The
world is Left in contrast to purgatory as Right. Thus whereas the solar is Extreme Left and
the planetary (planar) Left, the lunar is Right and the stellar Extreme
Right. Heat is Extreme Left, but
darkness Left. Coldness is Right, but
light Extreme Right. For God, who is
Extreme Right, the Devil is Extreme Left.
For the Antidevil (Christ), who is Right, the Antigod (Mother) is
Left. Indeed, Christ is equivalent to
the Antidevil in contrast to the Father, while the Mother is equivalent to the
Antigod in contrast to the Holy Spirit.
Christ is coldness vis-à-vis heat.
The Mother is darkness vis-à-vis light.
That is why, from a divine standpoint, the world must be overcome; for
the world is commensurate with the Mother (nature), and hence the darkness, and
the darkness must be eliminated before the light can prevail. For the Divine not to see itself in terms of
Extreme Right would be a moral failing of the most paradoxical and illogical
kind! Everything must end on the Extreme
Right, for that is salvation.
77i. The
use of terms like air/light to describe the Divine is an extreme left-wing
tendency; the use of terms like idealism/wit to describe the Divine is a
left-wing tendency; the use of words like truth/joy to describe the Divine is a
right-wing tendency; and the use of words like the Holy Ghost/Heaven to
describe the Divine is an extreme right-wing tendency. Thus from the alpha of air/light usage to the
omega of Holy Spirit/Heaven usage via the mundane and lunar usages of
idealism/wit and truth/joy respectively.
ii. Similarly, the use of terms like fire/heat to
describe the Diabolic is an extreme left-wing tendency; the use of terms like
naturalism/soul to describe the Diabolic is a left-wing tendency; the use of
terms like strength/pride to describe the Diabolic is a right-wing tendency;
and the use of terms like Father/Hell to describe the Diabolic is an extreme
right-wing tendency. Thus from the alpha of fire/heat usage to the omega of
Father/Hell usage via the mundane and lunar usages of naturalism/soul and
strength/pride respectively.
iii. Likewise, the use of terms like earth/darkness
to describe the worldly is an extreme left-wing tendency; the use of terms like
realism/will to describe the worldly is a left-wing tendency; the use of terms
like beauty/pleasure to describe the worldly is a right-wing tendency; and the
use of terms like the Mother/the World to describe the worldly is an extreme
right-wing tendency. Thus from the alpha
of earth/darkness usage to the omega of mother/world usage via the mundane and
lunar usages of realism/will and beauty/pleasure respectively.
iv. Finally, the use of terms like water/coldness
to describe the purgatorial is an extreme left-wing tendency; the use of terms
like materialism/intellect to describe the purgatorial is a left-wing tendency;
the use of terms like goodness/love to describe the purgatorial is a right-wing
tendency; and the use of terms like the Son/Purgatory to describe the
purgatorial is an extreme right-wing tendency.
Thus from the alpha of water/coldness usage to the omega of
son/purgatory usage via the mundane and lunar usages of materialism/intellect
and goodness/love respectively.
78i. Being
uncivilized/insane corresponds to the Extreme Left; being barbarous/mad
corresponds to the Left; being civilized/sane corresponds to the Right; being
supercivilized/supersane corresponds to the Extreme Right.
ii. Hence whereas the use of extreme left-wing
terms like fire/heat, earth/darkness, water/coldness, and air/light corresponds
to the uncivilized/insane, the use of left-wing terms like naturalism/soul,
realism/will, materialism/intellect, and idealism/wit corresponds to the
barbarous/mad.
iii. Now whereas the use of right-wing terms like
strength/pride, beauty/pleasure, goodness/love, and truth/joy corresponds to
the civilized/sane, the use of extreme right-wing terms like the Father/Hell,
the Mother/the World, the Son/Purgatory, and the Holy Ghost/Heaven corresponds
to the supercivilized/supersane.
iv. Religion gets the better of science no less
than politics the better of economics.
For whereas religion is supercivilized/supersane, science is
uncivilized/insane. And whereas politics
is civilized/sane, economics is barbarous/mad.
79. How one
looks at life, that is to say, whether from a predominantly alpha, mundane,
lunar, or an omega viewpoint, will determine one's choice of terminology. Hence while the alpha-stemming and extreme
left-wing type of person will prefer words like fire, earth, water, and air,
not to mention their noumenal concomitants, the omega-oriented and extreme
right-wing type of person will prefer to use words like Father, Mother, Son,
and Holy Ghost, together with their noumenal
concomitants. Similarly, while the mundane
and left-wing type of person will prefer words like naturalism, realism,
materialism and idealism, together with their noumenal concomitants, the lunar
and right-wing type of person will favour words like strength, beauty,
goodness, and truth, together with their noumenal
concomitants. For while the extreme
left-wing type of person (diabolic) is governed by soul, the extreme right-wing
type of person (divine) will be inspired by spirit. Hence a scientific/religious antithesis. Likewise, while the left-wing type of person
(mundane) is governed by bodily will, the right-wing type of person (lunar)
will be inspired by intellect. Hence an
economic/political antithesis. So a fundamentalist/transcendentalist
antithesis between the scientific and the religious finds its phenomenal
parallel in the mundane/lunar antithesis between the economic and the
political. Whereas the fundamentalist
person will reduce everything to science, the transcendentalist person will
strive to elevate everything to religion.
And whereas the mundane person will reduce everything to economics, the
lunar person will strive to elevate everything to politics. Thus whereas fundamentalist persons will
speak of the alpha, say, in terms of fire/heat, transcendentalist persons will
speak of it in terms of the Father/Hell.
And whereas mundane persons will speak of the alpha in terms of
naturalism/soul, lunar persons will speak of it in terms of
strength/pride. Hence a struggle between
elemental supernature and transcendental culture on the one hand, with a
like-struggle between mundane nature and lunar civilization on the other hand -
supernature corresponding to science and culture to religion; nature
corresponding to economics and civilization to politics. What Spengler calls 'Historyless Chaos', I
would call Supernature. And what he
calls 'Culture', I would call Nature.
What Spengler calls 'Civilization', I would also call Civilization. But what he calls 'Second Religiousness', I
would call Culture. Hence from the
superstar of scientific Supernature to the star of economic Nature, and from
the cross of political Civilization to the supercross of religious
Culture. Yet, for me, the cross of
political Civilization is a lunar blind alley corresponding to the inner
conceptual. It does not lead to the
supercross of religious Culture, and thus to the inner perceptual. Culture stems not from Civilization but from
Nature, and thus it is from the star of economic Nature, or necessity, that the
supercross of religious Culture will stem, to blossom into the soft inner light
of the Holy Spirit.
80i. From
a civilized standpoint Nature is barbarous, while from a natural standpoint
Civilization is ... unnatural. From a
supernatural standpoint Nature is mundane, while from a natural standpoint Supernature
is fundamentalist. From a cultural
standpoint Nature is sinful, while from a natural standpoint Culture is
transcendental. Nature is only natural
from the standpoint of Nature, not from the standpoints of Supernature (the
Father), Civilization (the Son), or Culture (the Holy Spirit).
ii. Likewise Civilization is only civilized from
the standpoint of Civilization. From the
standpoints of Supernature, Nature, and Culture it is anti-natural, unnatural,
and artificial respectively.
iii. Similarly, Supernature is only supernatural in
relation to itself. For in relation to
Nature, Civilization, and Culture it is fundamentalist, uncivilized, and occult
respectively.
iv. Finally, Culture is only cultural in relation
to itself. In relation to Supernature,
Nature, and Civilization it is mystical, transcendental, and supercivilized
respectively.
81i. Hence
while Nature is barbarous from the standpoint of Civilization, it is sinful
from the standpoint of Culture. From the
standpoint of Supernature, by contrast, it is simply mundane.
ii. Hence while Culture is mystical from the
standpoint of Supernature, it is supercivilized from the standpoint of
Civilization. From the standpoint of
Nature, by contrast, it is simply transcendental.
iii. Hence while Civilization is anti-natural from
the standpoint of Supernature, it is unnatural from the standpoint of
Nature. From the standpoint of Culture,
by contrast, it is simply artificial.
iv. Hence while Supernature is occult from the
standpoint of Culture, it is fundamentalist from the standpoint of Nature. From the standpoint of Civilization, by
contrast, it is simply uncivilized.
82. Let
us speak, from a cultural standpoint, of the Father as autocratic, the Mother
as bureaucratic, the Son as democratic, and the Holy Spirit as alone
theocratic. Let us also admit to the
fact that whilst autocracy is upper class and bureaucracy lower class,
democracy is middle class and theocracy classless. Hence, whereas the Father is upper class and
the Mother lower class, the Son is middle class and the Holy Spirit
classless. Thus whilst a class-bound
society is rooted in the autocratic, viz. the Father, a classless society will
be centred in the theocratic, viz. the Holy Spirit. Autocracy is class-bound, but theocracy classless. Freedom from class is only possible on the
basis of theocratic allegiance, and such an allegiance is necessarily to the
Holy Spirit, not to the Father, the Mother, or to the Son. Hence one cannot be free from class unless
one is bound to the Holy Spirit in theocratic allegiance. Those who are bound to the Father will simply
be upper class. Those who are bound to
the Mother will simply be lower class.
And those who are bound to the Son will simply be middle class. Broadly speaking, the majority of Catholics
are lower class, while the majority of Protestants are middle class. In fact, it could be argued that whereas
Catholicism is a lower-class religion, Protestantism, by contrast, is a
middle-class religion. Thus while
Catholicism is a Christianity of the People, Protestantism, its hereditary
opponent, is a Christianity of the bourgeoisie.
For proletarian Christianity is rooted in the Mother, whereas bourgeois
Christianity is centred in the Son - a distinction between the will and the
intellect, or the world and purgatory.
And yet while Catholicism is rooted in the Mother, and hence in
lower-class affiliation, it embraces an aspiration for the Holy Spirit which
lifts it towards the classless in hope of the Resurrection and consequent
salvation from the world, i.e. working-class affiliation and enslavement under
the twin yokes of autocratic and democratic exploitation, yokes originally
placed upon the lower class by both the upper and middle classes, though
particularly, in this day and age, the latter, who are the class, par excellence, of Protestant Christianity,
and hence capitalism.
83. For
the working class to become classless, all that is necessary is for them to
have the opportunity of voting for religious sovereignty through the Second
Coming, and thereby enter the 'Kingdom of Heaven' ... of the Social
Transcendentalist Centre, wherein theocratic allegiance will 'come clean' on
the most unequivocally transcendental terms, terms which signify complete
identification with the Holy Spirit, and hence the inner light. For whereas the working class are affiliated
to the outer darkness ... of phenomenal conceptions, the classless are affiliated
to the inner light of noumenal perceptions, which is the condition of Heaven.
84. From
the beauty of phenomenal outer conceptions to the truth of noumenal inner
perceptions, from the pleasure of the outer darkness to the joy of the inner
light; from the Blessed Virgin to the Holy Spirit, from working-class
bureaucracy to classless theocracy; from sculpture to art, earth to air; from
the midi to the computer, from will to spirit.
But, conversely, from the goodness of phenomenal inner conceptions to
the strength of noumenal outer perceptions, from the love of the inner darkness
to the pride of the outer light; from the Son to the Father, from middle-class
democracy to upper-class autocracy; from literature to music, water to fire; from
the radio-cassette player to the television, from intellect to soul. Thus, in the one case, an evolutionary
salvation, but, in the other case, a devolutionary damnation. The respective fates, one feels, of Catholics
and Protestants in Ireland and elsewhere.
Nature on the way up, civilization on the way down. Nature to shine in the
culture of spiritual salvation. Civilization to burn in the supernature of soulful damnation. An omega Heaven and an alpha Hell following
the nuclear split between atoms and neutrons, as atoms climb towards electron
freedom while neutrons descend towards proton destruction, eternal life from
worldly life and eternal death from purgatorial death, a life in the spirit and
a death in the soul.
85. In
relation to modern music, soul is upper class, pop lower class, rock middle
class, and jazz classless. Hence one
could speak of the upper-class nature of percussion-oriented music, the
lower-class nature of guitar-oriented music, the middle-class nature of
keyboards-oriented music, and the classless nature of wind-oriented music. Drum-biased soul, guitar-biased pop,
keyboards-biased rock, and sax-biased jazz.
More specifically, one should distinguish between soulful rhythms and
spiritual pitch at the alpha/omega extremes of soul and jazz respectively, but
between wilful harmonies and intellectual melodies at the mundane/lunar
extremes of pop and rock respectively.
For rhythm is alpha no less than pitch is omega, the former being
autocratic and the latter theocratic, Hell and Heaven of a musical polarity
which can be characterized in terms of slowness and speed, the respective
qualities of rhythm and pitch. Likewise,
harmony is mundane (planar) no less than melody is lunar, the former being bureaucratic
and the latter democratic, world and limbo of a musical polarity which can be
characterized in terms of softness and loudness, the respective qualities of
harmony and melody. Hence whereas
upper-class music is primarily slow, classless music is primarily quick - the
fundamental distinction, I shall argue, between soul and jazz. Now whereas working-class music is primarily
soft, middle-class music is primarily loud - the fundamental distinction, I
shall argue, between pop and rock. Thus
while the musical hell of upper-class soul, rooted in rhythm, burns with a slow
beat, the musical heaven of classless jazz, centred in pitch, shines with a
quick run. And while the musical
mundaneness of working-class pop, rooted in harmony, moves with a soft chord,
the musical lunacy of middle-class rock, centred in melody, grooves with a loud
riff. Rock that is slow stands closer to
soul, rock that is soft stands closer to pop, rock that is fast stands closer
to jazz. But the principal quality of
rock is neither slowness and softness nor speed, but loudness, the loudness of
a lunar limbo especially germane to a capitalist materialism and therefore
congenial to Protestant civilization. If
fire is slow and light quick, then earth is quiet and water loud. Fire is the element of rhythm no less than light
is the element of pitch. Earth (soil) is
the element of harmony no less than water is the element of melody. Rhythm is the essence of soul no less than
pitch is the essence of jazz. Harmony is
the essence of pop no less than melody is the essence of rock. Soul is slow but jazz quick. Pop is soft but rock loud. Slowness is no less the musical enemy of jazz
than loudness is the musical enemy of pop.
Only softness leads to speed, as from the working-class bureaucracy of
pop to the classless theocracy of jazz, from guitar harmony to wind pitch. For softness is of the Blessed Virgin, no
less than speed is of the Holy Spirit, and from softness to speed we have a
Social Transcendentalist progression commensurate with the salvation of the
People from worldly pop to heavenly jazz.
If the People are to be saved to jazz, then the bourgeoisie can only be
damned to soul. For rock is doomed to
soulful damnation no less than pop is destined for spiritual salvation.
86i. Blues
stands to jazz as the Antispirit to the Holy Spirit, which is to say, as
electron particles to wavicles, woe to joy.
ii. Rhythm 'n' blues stands to soul as the
Antifather to the Father, which is to say, as proton particles to wavicles,
humiliation to pride.
iii. Punk stands to rock as the Antichrist to
Christ, which is to say, as neutron particles to wavicles, evil to good.
iv. Funk stands to pop as the Antimother to the
Mother, which is to say, as atomic particles to wavicles, ugliness to
pleasure. Hence a sort of
negative/positive distinction between particles and wavicles, which is
approximately commensurate with a State/Church dichotomy.
87. In
regard to religion, soul is the music of upper-class Fundamentalism; pop the
music of working-class Christianity (Catholicism); rock the music of
middle-class Christianity (Protestantism); and jazz the music of classless
Transcendentalism. In regard to
politics, rhythm 'n' blues is the music of upper-class Communism (Bolshevism);
funk the music of working-class Republicanism; punk the music of middle-class
Liberalism; and blues the music of classless Fascism. Hence a political/religious antithesis
between Communism and Fundamentalism; Republicanism and Catholicism; Liberalism
and Protestantism; and Fascism and Transcendentalism. From a Fundamentalist standpoint, Communism
is morally undesirable; from a Catholic standpoint, Republicanism is morally
undesirable; from a Protestant standpoint, Liberalism is morally undesirable;
and from a Transcendentalist standpoint, Fascism is morally undesirable. Hence Communism as a fall from Fundamentalism
(as Lenin from Marx), no less than rhythm 'n' blues from soul; Republicanism as
a fall from Catholicism, no less than funk from pop; Liberalism as a fall from
Protestantism, no less than punk from rock; and Fascism as a fall from
Transcendentalism (as Hitler from Nietzsche), no less than blues from
jazz. Social Transcendentalism could
musically be described as a combination of funk and jazz, i.e. a sort of
funk-jazz, with a compromise between guitars and wind. Economically speaking, Communism is state
socialist, Republicanism socialist, Liberalism capitalist, and Fascism state
capitalist. Economics stands to politics
as art to religion. For economics is the
mother of politics, no less than art the father of religion. Put conversely, one could say that politics
is the son of economics, no less than religion the daughter of art. Economics precedes politics, art precedes
religion. Without economics, no
politics. Without art, no religion.
SOUL ROCK JAZZ
(proton w.)
(neutron w.) (electron w.)
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
POP
(atomic
w.)
R’N’B PUNK BLUES
(proton p.)
(neutron p.) (electron p.)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
FUNK
(atomic
p.)
88. The
first of the above diagrams illustrates the wavicle (w.) and therefore essentially
religious nature of soul, pop, rock, and jazz.
The second of the above diagrams illustrates the particle (p.) and
therefore fundamentally secular nature of rhythm 'n' blues, funk, punk, and
blues. The former kinds of music are all
in omega positions on their respective spectra, while the latter kinds of music
are in alpha positions there. For the
secular is alpha in relation to the religious, the State standing to the Church
as alpha to omega. Which is equivalent
to saying particles to wavicles, negativity to positivity, centrifugal to
centripetal, and this whether the State/Church dichotomy has reference to the
divine spectrum (air), the diabolic spectrum (fire), the purgatorial spectrum
(water), or the worldly spectrum (earth), viz. electrons, protons, neutrons, or
atoms. Hence the Antispirit/Holy Spirit
dichotomy between blues and jazz which corresponds, on a State/Church basis, to
Fascism and Transcendentalism. Hence the
Antifather/Father dichotomy between rhythm 'n' blues and soul which likewise
corresponds, on a State/Church basis, to Communism and Fundamentalism. Hence the Antichrist/Christ dichotomy between
punk and rock which corresponds, on a State/Church basis, to Liberalism and
Protestantism. And hence the
Antimother/Mother dichotomy between funk and pop which likewise corresponds, on
a State/Church basis, to Republicanism and Catholicism.
89i. When
the State is theocratic it corresponds to an electron-particle equivalence, and
is therefore of the Antispirit (Fascism).
ii. When the State is autocratic it corresponds to
a proton-particle equivalence, and is therefore of the Antifather (Communism).
iii. When the State is democratic it corresponds to
a neutron-particle equivalence, and is therefore of the Antichrist (Liberalism).
iv. When the State is bureaucratic it corresponds
to an atomic-particle equivalence, and is therefore of the Antimother
(Republicanism). Hence an elemental
devolution, one might argue, from Fascism to Republicanism via Communism and
Liberalism (Parliamentarianism).
90i. Conversely,
when the Church is bureaucratic it corresponds to an atomic-wavicle
equivalence, and is therefore of the Mother (Catholicism).
ii. When the Church is democratic it corresponds
to a neutron-wavicle equivalence, and is therefore of the Son (Protestantism).
iii. When the Church is autocratic it corresponds to
a proton-wavicle equivalence, and is therefore of the Father (Fundamentalism).
iv. When the Church is theocratic it corresponds to
an electron-wavicle equivalence, and is therefore of the Holy Spirit
(Transcendentalism). Hence an elemental
evolution, as it were, from Catholicism to Transcendentalism via Protestantism
and Fundamentalism.
91i. In a
republic, which is a lower-class manifestation of the State, the People are
represented, whereas in a parliamentary democracy, which is a middle-class
manifestation of the State, they are governed.
ii. Hence wherever the People have triumphed (and
'the meek' accordingly inherited that part of the earth upon which they live), representative
democracy is the order of the day, in contrast to the governmental democracy
which is the hallmark of Liberalism and of a people under the parliamentary, or
bourgeois, thumb.
iii. In a kingdom, which is an upper-class
manifestation of the State, the People are ruled, whereas in a centre, which is
a classless manifestation of the State or, rather, that which transcends the
State (in and through the Centre, as advocated by me), the People are led.
iv. Hence wherever the upper-class are in power,
authoritarian autocracy is the order of the day, in contrast to the social
theocracy which is the hallmark of the classless Centre, the 'State of the Holy
Spirit'. (In a sense, the Third Reich could be described as a 'State of the
Holy Spirit', insofar as we perceive a connection between the State in question
and the 'Third Person' of the Trinity.)
92i. In a
capitalist state, or parliamentary democracy, the People are governed in the
plutocratic interests of the capitalist class.
ii. In a socialist state, or republican democracy,
the People are represented in the bureaucratic interests of the People.
iii. In a communist state, or authoritarian
autocracy, the People are ruled in the technocratic interests of the communist
class.
iv. In a fascist state, or totalitarian theocracy,
the People are led in the meritocratic interests of the People. Hence no less than capitalism is the economic
concomitance of Liberalism and socialism the economic concomitance of Republicanism,
communism is the economic concomitance of Authoritarianism and fascism the
economic concomitance of Totalitarianism.
For just as Liberalism is capitalist and Republicanism socialist, so
Authoritarianism is state socialist (communist) and Totalitarianism state
capitalist (fascist and/or centrist).
93. A
bourgeois republic stands to a People's Republic as soft rock to pop, or
classics in paperback to popular paperbacks, which is to say, as a half-way
house between lunar and worldly extremes, capitalism and socialism. It tends to combine the essence of the one
with the appearance of the other, capitalism with republicanism, and is thus
more of a compromise between the bourgeoisie and the proletariat than can be
found in either parliamentary democracies or People's Republics, the former of
which are politically superior though economically inferior to it, while the
latter of which are economically superior though politically inferior to it ...
when considered in the light of the fact that politics is essentially democratic
(and hence parliamentary) whereas economics is fundamentally bureaucratic (and
hence republican).
94. From
a Fundamentalist point of view the best economic arrangement is communist,
whereas from a Transcendentalist point of view the best economic arrangement is
centrist (centre trusteeship).
Conversely, from a Protestant point of view the best economic
arrangement is capitalist, whereas from a Catholic point of view the best
economic arrangement is socialist. Thus
whereas Fundamentalism requires an authoritarian political precondition in
order to establish a communist economic base, Transcendentalism requires a
totalitarian political precondition in order to establish a centrist economic
base. And whereas Protestantism requires
a liberal political precondition in order to establish a capitalist economic
base, Catholicism requires a republican political precondition in order to
establish a socialist economic base. Yet
if politics is relatively lunar in relation to ideology and economics
relatively worldly, then law, whether scientific and natural or technological
and civil, is absolutely solar in relation to or, rather, contrast with the
stellar essence of ideology, viz. religion.
In other words, science and religion are no less antithetical than
economics and politics, and whilst ideology will strive to transcend the law
when it is truly ideological, and hence Transcendentalist, it will co-exist
with and even subordinate itself to the law when that is less than the case,
i.e. when appertaining either to relative ideology (Protestantism and
Catholicism) or to diabolical ideology (Fundamentalism). Thus while Catholic ideology will identify
with natural law and take its ethical bearings from natural law, Protestant ideology
will identify with civil law and take its ethical bearings from civil law,
using it in defence of its ideological essence.
On the other hand, Fundamentalist ideology will identify itself with
supernatural law to a degree which completely subordinates ideology to law and
thus makes for the fundamentalism which is intrinsically lawful, and hence
anti-religious. For true religion, or
Transcendentalism, rejects supernatural law in deference to its own inner
essence, which is purely ideological.
Whereas Transcendentalism, being truly ideological, rejects supernatural
law, Fundamentalism identifies with it to a point where ideology is all but
eclipsed by such law, in deference to what may be called supernatural
determinism. Yet what supernatural
determinism is to the free spirituality (idealism) of Transcendentalism,
natural determinism is to the free intellectuality (materialism) of
Protestantism, since Protestantism rejects natural law in favour of civil law,
which is designed to protect its material interests. Hence whereas Catholicism upholds natural
determinism in deference to its worldly will, Protestantism rejects it in
preference to the artificial freedoms of its lunar intellectuality, which are
protected by civil law. Thus although
Protestantism does not transcend the law absolutely, it transcends both natural
and supernatural law, the cross transcending both the star and the superstar of
natural (atomic) and supernatural (proton) determinism. Only the supercross of Transcendentalism can
transcend the law absolutely; for even (the neutron determinism of) civil law
would be irrelevant to its ideological purism, the purism of the utmost
transcendental (electron) freedom in the true religion of spiritual
salvation. For spiritual salvation is
inseparable from freedom from law, whether that law be supernatural, natural,
or civil - solar, worldly, or lunar.
Heaven transcends the law in the spiritual freedom of its stellar
essence.
95. Science
is the method of understanding natural/supernatural law, technology the
practical application/exemplification of it.
Conversely, culture is the method of pursuing a religious end, art the
theoretical illustration of it. Thus
whereas science is theoretical and technology practical, culture is practical
and art theoretical. And this because
natural/supernatural law, the study of science, is practical, while religion,
the goal of culture, is theoretical.
Hence technology mirrors the practical nature of natural/supernatural
law, no less than art mirrors the theoretical nature of religion. An art that was practical, and hence
technological, would be no less bogus than a technology that was theoretical,
and hence aesthetic. 'Technological art'
is no less a contradiction in terms than 'aesthetic technology'. But where there is no religion, and thus no culture,
there will be no art ... in the genuine sense of that term but, rather,
technology posing as art!
96. The
democratic are middle class, the autocratic ... upper class. The bureaucratic are lower class, the
theocratic ... classless. The middle class
are yobs, the upper class ... nobs. The
lower class are slobs, the classless ... snobs.
Yobs are materialistic, nobs naturalistic. Slobs are realistic, snobs idealistic. Materialism is political, naturalism
lawful. Realism is economic, idealism religious. Politics is technocratic, law
scientific. Economics is aesthetic,
religion cultural. Technology is
practical, science theoretical.
Aesthetics is theoretical, culture practical.
97. Stellar
electrons, solar protons, lunar neutrons, and planar (planetary) atoms -
divine, diabolic, purgatorial, and worldly elements in constant flux. Spirit can only be stellar, soul solar,
intellect lunar, and will planar.
Although, like soul and intellect and will, spirit can be either
negative or positive, particles or wavicles, centrifugal or centripetal,
scientific or religious, depending on whether we are dealing with antispirit or
holy spirit, woe and illusion (scientific) at one end of the divine spectrum,
or joy and truth (religious) at the other end, the end towards which all
spiritual evolution on earth would seem to tend. Hence we can no more speak of an evolutionary
return to, say, antispirit (Jehovah) than of an evolutionary return to antisoul
(Satan). We devolve from alpha but
evolve towards omega, breaking contact with, or allegiance to, the former the
more evolutionary we become. The world
is the wedge between alpha and omega, and without a fall from alpha into the
world, there would be no possibility of evolutionary progress towards omega in
due course. Hence the world is a
blessing in disguise, the means to a truly divine (electron-wavicle) end in
joyful truth.
98. No
less than the Holy Spirit is a joyful plus in relation to, or rather contrast
with, the woeful negativity of the Antispirit, so the Father is a proud plus in
relation to the humiliated negativity of the Antifather. Likewise, no less than the Son is a loving
plus in relation to the hateful negativity of the Antichrist, so the Mother is
a pleasurable plus in relation to the painful negativity of the Antimother.
99i. Joy
follows from an electron-wavicle precondition, woe from an electron-particle
one.
ii. Pride follows from a proton-wavicle
precondition, humiliation from a proton-particle one.
iii. Love follows from a neutron-wavicle
precondition, hate from a neutron-particle one.
iv. And pleasure follows from an atomic-wavicle
precondition, pain from an atomic-particle one.
100i. Joy
is the inner essence of truth, no less than lightness the inner essence of air.
ii. Pride is the inner essence of strength, no
less than heaviness the inner essence of fire.
iii. Love is the inner essence of goodness, no less
than coldness the inner essence of water.
iv. Pleasure is the inner essence of beauty, no
less than darkness the inner essence of earth.
101i. Conversely,
woe is the outer essence of illusion, no less than speed the outer essence of
light.
ii. Humiliation is the outer essence of weakness,
no less than slowness the outer essence of fire.
iii. Hatred is the outer essence of evil, no less
than loudness the outer essence of water.
iv. Pain is the outer essence of ugliness, no less
than softness the outer essence of earth.
102. To
say that the Father created the world is as illogical as to say that the Son or
the Mother did. Creation stems not from
the Father, who is a plus, but from the Antispirit (Jehovah), which is a minus,
the electron-particle minus of, in all probability, the central star of the
Galaxy, from which, we can only assume, the sun and other components of the
Solar System fell, in devolutionary stages from the solar to the lunar via the
planar, viz. in theological terms, from the Antifather to the Antison via the
Antimother, in proton-particle, atomic-particle, and neutron-particle
collectives of secular antagonisms. It
was from such a negative basis that the positivity of religious alternatives
eventually arose, a 'Blessed Trinity' and 'Blessed Mother' of wavicle
individualism which, corresponding to divine, diabolic, purgatorial, and
worldly options, would thenceforth be in positive competition with one another
for the hearts and minds of men. Hence,
whether one's preferred deity was spiritual, soulful, intellectual, or wilful,
it would correspond to an omega, or wavicle, position ... in contrast to the
alpha, or particle, positions of the antideities, with the negative
competitiveness of their secular collectives.
It was not that the alpha positions were diabolic and the omega
positions divine (although a superficial estimation of such a scientific/religious
dichotomy might suggest as much), but that the alpha could be divine or
diabolic, depending on whether we had the spiritual or the soulful in mind,
light or heat, electrons or protons, the Antispirit (Jehovah) or the Antisoul
(Satan). Yet what applies to the alpha
positions applies no less to the omega ones, where the Holy Spirit,
appertaining to the light spectrum, is divine, but the Father, appertaining to
the heat spectrum underneath, is diabolic or, if you prefer, superdiabolic,
considering that strength and pride are attributes of positive rather than
negative fire. Hence a
divine/superdivine dichotomy between Jehovah and the Holy Spirit, but a
diabolic/superdiabolic dichotomy between the Devil and the Father - the former
dichotomy appertaining to electrons, both particle and wavicle, the latter to
protons, both particle and wavicle. To
think of this dichotomy otherwise, in terms, say, of a diabolic/divine
antithesis between particles and wavicles, would be to succumb to the
illogicality of having to speak of, say, either a diabolic Heaven (Jehovah) or
a divine Hell (the Father). But how can
Heaven (light) be diabolic or Hell (heat) divine? Heaven can only be divine and Hell diabolic,
for the divine has to do with God and the diabolic with the Devil. There is no such thing as divine heat or
diabolic light. Light can only be
divine, but on either a negative (particle) or a positive (wavicle) basis,
depending on whether we are referring to speed or lightness, the Antispirit or
the Holy Spirit. Now what applies to
light applies no less to heat, that diabolic attribute, where we have a
negative (particle) and a positive (wavicle) dichotomy between slowness and
heaviness, the Antifather and the Father.
That is why, whenever I have used the T-like diagram in the past, I have
had no misgivings about regarding the Father in a diabolical light, as below:-
THE
FATHER/THE SON/THE HOLY SPIRIT
(diabolic)(purgatorial)(divine)
|
|
|
|
|
|
THE
MOTHER
(worldly)
since the divine spectrum, as it were, is
always occupied by the Holy Spirit, spirit according with the divine no less
than soul with the diabolic, while intellect accords with the purgatorial, and
will with the mundane - air, fire, water, and earth, with electron, proton,
neutron, and atomic implications respectively.
103. The
doing of the Father, the sentience of the Mother, the existence of the Son, and
the being of the Holy Spirit. Proton
doing, atomic sentience, neutron existence, electron being; fire, earth, water,
and air. Since the Father corresponds to
the outer light, one could speak of the noumenal doing (soul) of the outer
light; since the Mother corresponds to the outer darkness, one could speak of
the phenomenal doing (will) of the outer darkness; since the Son corresponds to
the inner darkness, one could speak of the phenomenal being (intellect) of the
inner darkness; and since the Holy Spirit corresponds to the inner light, one
could speak of the noumenal being (spirit) of the inner light. Phenomenal doing, which corresponds to the
world, can only be saved by noumenal being, not only from itself but, even more
importantly, from noumenal doing and phenomenal being. A working class that are under the control of
either or both the upper class and the middle class will not be in a position
to become classless. But a working class
which have achieved freedom from both the upper and the middle classes, and
therefore exist in a People's Republic, will be in a position to be saved from
itself, and thus achieve the noumenal being of classless redemption. A Catholic republic is effectively a People's
Republic because Catholicism is the mode of Christianity which most accords
with phenomenal doing, in contrast to the bias for phenomenal being which accrues
to Protestantism. In fact, a Protestant
republic (like America) is effectively a bourgeois republic, with a more
capitalist economic bias.
104. To
distinguish (relatively speaking) between upper-class, middle-class,
working-class, and classless jazz on the following basis: viz. that upper-class
jazz will be vocals orientated, middle-class jazz keyboards orientated,
working-class jazz guitar orientated, and classless jazz wind orientated. Since jazz is primarily an idealistic and therefore pitch-oriented kind of music,
it follows that jazz will be most true to itself in the classless context of a
wind orientation, but least true to itself in the upper-class context of a
vocals orientation ... which, given the soulful nature of the human voice, is closer
to soul. Of the two kinds of jazz in
between these alpha/omega extremes, guitar-oriented jazz is the closer to
classless, or true, jazz, while keyboards-oriented jazz, adrift in a
middle-class limbo, can usually do no better than approach pitch from a
melodic, and therefore intellectual, point of view. One might say that it remains democratically
aloof from the guitar harmonies of its working-class antithesis, as capitalism
from socialism, and that when it extends beyond a keyboards - usually piano -
bias to a compromise with wind, especially the trumpet, the ensuing jazz is
rather more nazi than parliamentary, as though symptomatic of an extreme
right-wing democratic equivalence, which is quite distinct from the theocratic
or, rather, Social Transcendentalist equivalence of guitar/sax jazz, the jazz,
more usually, of the will to classless truth.
105. When
a middle-class person or, rather, person in a middle-class context like
parliament, or in a middle-class profession like politics, expresses a classless
self-image, it would seem that, wittingly or unwittingly, he is identifying
himself with an extreme right-wing democratic position, analogous to Nazism,
which is relatively classless in relation to parliamentary democracy. Yet, in relation to the classlessness of a
theocratic position, it is decidedly bogus, the bogus classlessness of an
extreme lunar orientation that finds its musical analogy, it seems to me, in
keyboards/wind jazz. Thus the
self-proclaimed 'classless' parliamentarian is really a nazi, and his
'classlessness' appertains to the bogus inner light, affiliated to the
parliamentary inner darkness, of a lunar materialism. It is not the inner light of a computer
(theocratic), nor even of a compact disc affiliated to midi (bureaucratic), but
the inner light of a compact disc affiliated to a radio-cassette player, and it
stands marooned in the lunar dead-end of a purgatorial limbo.
106. The
solar-planar-lunar vicious circle of Western civilization may have eclipsed the
stellar light of Eastern civilization, but the vicious circle, in which lunar
bourgeoisie and solar aristocracy collude with one another at the People's
expense, shall one day be broken by the omega-oriented light of true religion,
which will replace Western civilization by a global civilization superior even
to the Eastern civilization of fundamentalist antiquity - namely, the Social
Transcendentalist civilization of supertheocratic futurity.
107. Since
the Devil tends to be regarded, in the West, as God, meaning the Father, it is
not to be wondered at if God, meaning the Holy Spirit, tends to be regarded as
the Devil, and cynically disparaged in consequence. The same sort of class-bound mentality,
appertaining to the (aforementioned) vicious circle (of solar Father - planar
Mother - lunar Son) which regards the classless as 'bums', regards God as the
Devil, since whatever is perceived as being in opposition to the Western status
quo is subjectively dismissed as evil, a sort of Antichristic threat to
Christian liberalism which, despite the fact that it ruthlessly oppresses the
world, is alone regarded as good, a good, however, which (no matter how
narrowly true such a view may be) falls woefully short of the Truth, and
thus of the joyful liberation of mankind, meaning the People, from the
oppression in question. No, God cannot
expect justice from the Devil, but he can at least anticipate loyalty from
those who are capable of recognizing what God is and of identifying with it,
against those who are manifestly incapable of such an achievement because they
remain too enslaved to the false gods of the diabolic Father and the
purgatorial Christ, those solar and lunar falsehoods, to have any notion of
divine freedom.
108. If
art is the illustration of religious goals, and ethics the intellectual
formulation of a spiritual end, then art stands to ethics as the Blessed Virgin
to the Son, viz. as inner will to inner intellect, realism to materialism,
sentience to existentialism. However, in
contrast to what we may call the vertical axis of art and ethics, is to be
found the horizontal axis, stretching from alpha to omega, of ritual and
devotion, with ritual, embodying the ceremonial illustration of religious
facts, standing to devotion, the self-realizing expression of spirituality, as
the Father to the Holy Spirit, viz. soul to spirit, naturalism to idealism,
doing to being. Thus whereas art
corresponds to atomic wavicles and ethics to neutron wavicles in a
worldly/purgatorial polarity, ritual corresponds to proton wavicles and devotion
to electron wavicles in a diabolic/divine polarity. The more art, the less ethics. The more ritual, the less devotion. Conversely, the more ethics, the less
art. The more devotion, the less ritual.
109i. If art
corresponds to the Blessed Virgin (Catholicism), then art is bureaucratic and
fundamentally of inner earth, with beauty and pleasure as its attributes.
ii. If ethics corresponds to the Son
(Protestantism), then ethics is democratic and essentially of inner water, with
goodness and love as its attributes.
iii. If ritual corresponds to the Father
(Fundamentalism), then ritual is autocratic and fundamentally of inner fire,
with strength and pride as its attributes.
iv. If devotion corresponds to the Holy Spirit
(Transcendentalism), then devotion is theocratic and essentially of inner air,
with truth and joy as its attributes.
110. To
illustrate the above, one could use the T-like diagram thus:-
RITUAL/ETHICS/DEVOTION
(The Father)(The Son)(The
Holy Spirit)
|
|
|
|
|
|
ART
(The Mother)
or, more subjectively, the V-like diagram thus:-
RITUAL ETHICS DEVOTION
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
ART
(The
Mother)
thereby distinguishing the alpha nature (in
fire) of ritual as against the omega nature (in air) of devotion, with the worldly
nature (in earth) of art, and the purgatorial nature (in water) of ethics ...
standing in-between, as planar and lunar parallels to a solar/stellar
antithesis between the Father and the Holy Spirit.
111. If
technology is the illustration of physical facts, and biology the intellectual
study and documentation of such facts, then biology stands to technology as the
Antimother to the Antison, viz. as outer will to outer intellect, antirealism
to antimaterialism, antisentience to anti-existence. However, in contrast to the vertical axis of
technology and biology, we shall find the horizontal axis of physics and
chemistry, with physics, which embodies the physical illustration of natural
laws, standing to chemistry, the expression of a chemical resolution, as the
Antifather to the Antispirit, viz. outer soul to outer spirit, antinaturalism
to anti-idealism, antidoing to antibeing.
Thus whereas biology corresponds to atomic particles and technology to
neutron particles in an antiworldly/antipurgatorial polarity, physics
corresponds to proton particles and chemistry to electron particles in an
antidiabolic/antidivine polarity. The
more biology, the less technology. The
more physics, the less chemistry.
Conversely, the more technology, the less biology. The more chemistry, the less physics.
112i. If
biology corresponds to the Antimother (Republicanism), then biology is
bureaucratic and of the outer earth, with ugliness and pain as its attributes.
ii. If technology corresponds to the Antison
(Liberalism), then technology is democratic and of the outer water, with evil
and hatred as its attributes.
iii. If physics corresponds to the Antifather
(Bolshevism), then physics is autocratic and of the outer fire, with weakness
and humiliation as its attributes.
iv. If
chemistry corresponds to the Antispirit (Fascism), then chemistry is theocratic
and of the outer air, with illusion and woe as its attributes.
113. Again,
one can illustrate the above either with the T-like diagram, thus:-
PHYSICS/TECHNOLOGY/CHEMISTRY
(The Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The Antimother)
or, more subjectively, with the V-like diagram,
thus:-
PHYSICS TECHNOLOGY CHEMISTRY
(The
Antifather) (The Antison) (The Antispirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
BIOLOGY
(The
Antimother)
thereby illustrating the anti-alpha nature (in
outer fire) of physics as against the anti-omega nature (in outer air) of
chemistry, with the antiworldly nature (in outer earth) of biology and the
antipurgatorial nature (in outer water) of technology ... coming in-between, as
negative planar and lunar parallels to a negative solar/stellar antithesis
between the Antifather and the Antispirit.
Clearly, whereas wavicles are positive, and hence subjective, particles
are negative (anti), and hence objective, the former corresponding more
specifically to the V-like diagram and the latter to the T-like diagram in a
sort of individualistic/collectivistic distinction between alpha and omega, the
physical alpha-of-alphas and the devotional omega-of-omegas.
114i. To
distinguish between theocratic and meritocratic on the basis of a
particle/wavicle dichotomy with regard to electrons - the theocratic alpha of
the Antispirit (Jehovah) vis-à-vis the meritocratic omega of the Holy Spirit
(Omega Point).
ii. To distinguish between autocratic and
aristocratic on the basis of a particle/wavicle dichotomy with regard to
protons - the autocratic alpha of the Antifather (Satan) vis-à-vis the
aristocratic omega of the Father.
iii. To distinguish between democratic and
plutocratic on the basis of a particle/wavicle dichotomy with regard to
neutrons - the democratic alpha of the Antichrist vis-à-vis the plutocratic
omega of the Son (Christ).
iv. To distinguish, finally, between bureaucratic
and technocratic on the basis of a particle/wavicle dichotomy with regard to
atoms - the bureaucratic alpha of the Antimother vis-à-vis the technocratic
omega of the Mother.
115i. Hence,
in regard to the divine spectrum (air), the objective nature of outer-light
theocracy vis-à-vis the subjective nature of inner-light meritocracy.
ii. In regard to the diabolic spectrum (fire), the
objective nature of outer-heat autocracy vis-à-vis the subjective nature of
inner-heat aristocracy.
iii. In regard to the purgatorial spectrum (water),
the objective nature of outer-coldness democracy vis-à-vis the subjective
nature of inner-coldness plutocracy.
iv. In regard to the worldly spectrum (earth), the
objective nature of outer-darkness bureaucracy vis-à-vis the subjective nature
of inner-darkness technocracy.
116. Thus
whereas theocracy, autocracy, democracy, and bureaucracy are objective, and
hence particle equivalents, meritocracy, aristocracy, plutocracy, and
technocracy are subjective, and hence wavicle equivalents. This means that whereas the former are
aligned with the centrifugal anti-ideologies of the State, the latters'
alignment, by contrast, will be with the centripetal ideological positions of
the Church. Hence a direct correlation
can be inferred to exist between theocracy and chemistry, autocracy and
physics, democracy and technology, and bureaucracy and biology, since each of
these pairs exists on a corresponding pole of their respective spectra, as
illustrated below:-
PHYSICS/TECHNOLOGY/CHEMISTRY
(The Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BIOLOGY
(The Antimother)
AUTOCRACY/DEMOCRACY/THEOCRACY
(The Antifather)(The
Antison)(The Antispirit)
|
|
|
|
|
|
BUREAUCRACY
(The Antimother)
with physics and autocracy corresponding, in their
proton-particle essence, to the Antifather; technology and democracy
corresponding, in their neutron-particle essence, to the Antison; biology and
bureaucracy corresponding, in their atomic-particle essence, to the Antimother;
and chemistry and theocracy corresponding, in their electron-particle essence,
to the Antispirit.
117. As
regards the positive, or wavicle, positions, we have a direct correlation
between meritocracy and devotion, aristocracy and ritual, plutocracy and
ethics, and technocracy and art, since these pairs also exist on parallel poles
of their respective spectra, as follows:-
RITUAL ETHICS DEVOTION
(The
Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
*
| *
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
ART
(The
Mother)
ARISTOCRACY PLUTOCRACY MERITOCRACY
(The Father) (The Son) (The Holy Spirit)
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* | *
* |
*
* |
*
* |
*
* |
*
* |
*
* | *
* | *
*
| *
*|*
*
TECHNOCRACY
(The
Mother)
with ritual and aristocracy corresponding, in
their proton-wavicle essence, to the Father; ethics and plutocracy
corresponding, in their neutron-wavicle essence, to the Son; art and
technocracy corresponding, in their atomic-wavicle essence, to the Mother; and
devotion and meritocracy corresponding, in their electron-wavicle essence, to
the Holy Spirit.
118. Sport
stands to war as the civilized subjective to the barbarous objective, e.g. as
ethics to technology, art to biology, ritual to physics, or devotion to
chemistry. Sport is thus akin to the
(wavicle) Church as opposed to the (particle) State. However, we should distinguish between blood
sports and modern sports on the basis of an old-brain/new-brain dichotomy, with
blood sports, e.g. hunting, appertaining to the old brain and modern sport to
the new brain, albeit, in each case, on the wavicle, and hence subjective
(psychic), side. Likewise, a distinction between traditional
manual war and modern automated warfare can be drawn on the basis of a particle
objectivity with regard to, in the one case, the old brain and, in the other
case, the new brain, and, like sport, at all levels of the antispectra, from electrons
to atoms.
119. In
fact, I would further like to distinguish between proton backbrain and electron
forebrain, with the left brain classified as atomic and the right brain as
neutron, the proton backbrain and atomic left brain as subdivisions of the old
brain, but the neutron right brain and electron forebrain as subdivisions of
the new brain. Hence whereas protons and
atoms preponderate in the old brain, neutrons and electrons will preponderate
in the new brain, whether as particles or wavicles (though especially, I would
contend, as particles in the old brain and as wavicles in the new brain). Now with such a fourfold division of the
brain, it seems that we can speak of the autocratic nature of the backbrain as
opposed to the theocratic nature of the forebrain ... where protons and
electrons are concerned, as well as of the bureaucratic nature of the left
brain as opposed to the democratic nature of the right brain ... where atoms
and neutrons are concerned. Now if,
transferring from the particle side of our atomic spectra to their wavicle
side, we identify wavicles in the backbrain with the unconscious, wavicles in
the forebrain with the superconscious, wavicles in the left brain with the
subconscious, and wavicles in the right brain with the conscious, we can speak
of the aristocratic essence of the unconscious as opposed to the meritocratic
essence of the superconscious, with regard to protons and electrons
respectively, but the technocratic essence of the subconscious as opposed to
the plutocratic essence of the conscious, with regard to atoms and neutrons
respectively. Hence whereas autocracy
and aristocracy, corresponding to protons, and bureaucracy and technocracy,
corresponding to atoms, are traceable to the old brain, whether
backbrain/unconscious in the one case, or left brain/subconscious in the other,
democracy and plutocracy, corresponding to neutrons, and theocracy and
meritocracy, corresponding to electrons, are traceable to the new brain,
whether right brain/conscious in the one case, or forebrain/superconscious in
the other. Put crudely, this means that
whereas the Devil, whether negative or positive, and the world are traceable to
the old brain, purgatory and God are traceable to the new brain. In fact, to revert to our science/religion
dichotomy of some pages ago, we could argue that physics and ritual,
corresponding to proton particles and wavicles, are traceable to the old brain,
the former to the backbrain subdivision thereof and the latter to the
unconscious, whereas chemistry and devotion, corresponding to electron
particles and wavicles, are traceable to the new brain, the former to the
forebrain subdivision thereof and the latter to the superconscious. Likewise, we may contend that biology and
art, corresponding to atomic particles and wavicles, are traceable to the old
brain, the former to the left-brain subdivision thereof and the latter to the
subconscious, whereas technology and ethics, corresponding to neutron particles
and wavicles, are traceable to the new brain, the former to the right-brain
subdivision thereof and the latter to the conscious. Hence whereas physics and ritual on the one
hand and chemistry and devotion on the other hand confirm a solar/stellar
polarity between the Devil and God, whether negatively (with regard to
particles) or positively (with regard to wavicles), biology and art on the one
hand and technology and ethics on the other hand confirm a planar/lunar
polarity between the world and purgatory, whether negatively (with regard to
particles) or positively (with regard to wavicles).
120. Thus
at the risk of repeating what I have already established, we shall find physics
standing to ritual, its proton-wavicle counterpart, as the Antifather (negative
Hell) to the Father (positive Hell), but chemistry standing to devotion, its
electron-wavicle counterpart, as the Antispirit (negative Heaven) to the Holy
Spirit (positive Heaven). Similarly, we
shall find biology standing to art, its atomic-wavicle counterpart, as the Antimother
(negative world) to the Mother (positive world), but technology standing to
ethics, its neutron-wavicle counterpart, as the Antison (negative purgatory) to
the Son (positive purgatory). Clearly,
the more one wishes to develop the wavicle aspect of things ... the less can
the particle aspect be allowed to develop, and vice versa, so that development
of the one side to any appreciable extent tends to be at the expense of the
other side.
121. Traditionally it is the East which has developed the wavicle aspect of life, and hence ritual, art, ethics, and devotion, while the West has favoured its particle aspect to a degree which has resulted in a quite extensive development of physics, biology, technology, and chemistry, thereby confirming an objective/subjective dichotomy which would suggest that where the East was civilized, the West, by contrast, was barbarous, and that the particle bias, as it were, of the West developed quite naturally from a barbarous predisposition rather than from conscious choice (considering that only a fool would cold-bloodedly choose to develop, say, technology at the expense of ethics, or chemistry at the expense of devotion), thereby indicating a particle, and hence objective, preference.) Nevertheless, whilst a particle/wavicle dichotomy has traditionally been the norm where West/East divisions are concerned, it would be an oversimplification of the issue to contend that all spectra, whatever their elemental significance, were developed equally on either a particle or a wavicle basis in both the East and the West. For it seems to me that both devolutionary and evolutionary factors have to be accounted for in regard to any particular spectrum, and that while physics and ritual will characterize an earlier, more devolved phase of any given society, be it barbarous (and physical) or civilized (and metaphysical), subjects like chemistry and devotion take rather longer to arrive at, being characteristic of a degr