251. Since I have already drawn ideologically-based analogical parallels between rock and motorbikes on the one hand and ... jazz and scooters on the other, it seems feasible to ascribe a trike parallel to electric blues, bearing in mind its moderate People's theocratic status in between superidealistic (jazz) and supermaterialistic (rock) extremes, and I fancy that just as the blues can veer towards either jazz or rock while remaining distinct from each, so trikes can be designed on an idealistic or a materialistic basis, while yet remaining essentially realistic and therefore no less distinct from scooters or motorbikes. Already, a fantastic new-style enclosed 'trike' called the Micro has come to our attention, which seats a driver and passenger in tandem and can lean around bends, rather like a motorbike or a scooter. Such an enclosed 'trike', with handlebar steering-device, is probably of right-wing tendency on account of its compartmental idealism, and consequently closer to a scooter than to a motorbike while yet retaining its inherently middle-ground trike-like status. Trikes which veer towards motorbikes, like the Ariel 3 from BSA and the later Stream three-wheeled moped from Honda, tend to be open-topped or, at any rate, without enclosure, and this strikes me as commensurate with materialism and hence with a left-wing tradition stemming from open-topped sports cars through racing cars to motorbikes. So much for analogical parallels on the People's theocratic levels!
252. Dropping to the democratic levels we find equivalent parallels, as discussed elsewhere, between the avant-garde and land-speed rocket cars on the one hand and ... socialist realism and racing cars on the other, and if I am not mistaken a similar parallel can be drawn between rock classical and hot rods, conceiving of the latter in the relatively moderate terms of a 's(o)uped-up', or modified, car - one with additional streamlining, larger and wider tyres, bigger and noisier exhaust, psychedelic or graphic paintwork, tinted windows, and so on. Thus just as rock classical 's(o)ups up' classical music through a combination of electricity, modern instruments, and rock-inspired musicianship, so hot rods are 's(o)uped-up' cars, cars being comparatively bourgeois and/or petty bourgeois until such time as they take on the appearance of a hot rod. Yet just as rock classical can remain quintessentially itself on middle-ground diatonic terms or veer, like blues, towards either the avant-garde above or socialist realism below, so hot rods can be either relatively moderate or of a more extreme right- or left-wing tendency, depending on whether the final appearance (and usage) is closer to a land-speed rocket car above or, alternatively, to a racing car below. In the first instance, the 'hot rod' will assume a long, low-lying, though probably encapsulated, form with small and narrow wheels, whereas, in the second instance, the form is more likely to approximate to the short, flat, open-topped design of a racing car, with, by contrast, large and wide tyres, better suited to track-racing or, at any rate, to taking fast bends. If a political analogy is to be inferred in each case, then I would contend that the centre-right hot rod is of a right-wing Liberal Democratic equivalent, whereas the centre-left hot rod indicates a left-wing Liberal Democratic equivalent, each of which are yet distinct from Nazi and Socialist extremes, and therefore still fundamentally super-realistic in constitution. The only alternative political analogy to suggest itself to my recommendation, in this context, is Ecology, but, as the reader will have discovered, I preferred to equate Ecology with the middle ground of the People's theocratic levels, where electric blues and trikes hold sway. Somehow, the notion of hot rods and Ecology being of parallel ideological status doesn't appeal to me; I prefer to think of Ecology as a bluesy politics, superworldly in a naturalistic rather than an artificial way. On the other hand, Liberal Democracy suggests a 's(o)uped-up' mode of democratic politics, the 'Liberal' equivalent to the 'rock' essence of rock classical and to the 'hot' essence of hot rods.
253. Impossible not to see a connection between the fierce, driving drum beats of heavy rock and the regular thuds of workmen hammering. Somehow it seems plausible to contend that such music to some extent reflects a workman's occupational lifestyle and therefore should especially appeal to him.
254. We live in an age of immorality, as pertaining
to the ubiquitous spread and entrenchment of materialism, whether ideological,
scientific, or industrial. Immorality is
not concerned with a choice between good and evil, as defined by Christian
teachings, but with the pursuit of evil falsely conceived or recognized as
good. Immorality is a materialistic
darkness, yet such darkness is taken for the light. The devils are in hell and at one with
it. They are not strangers to it or
outsiders blown in from higher regions.
They know nothing else and, in all probability, never will know anything
else. Yet hell is not something in
another world, these days, but ... here in this one, as signified by the modern
city, the urban sprawl of artificial materialism, with concrete and steel
especially predominant. Immorality is
the ethical norm of this proletarian and largely socialistic hell. But men were once different, and in some
countries and classes they continue to be so.
There was morality, or the choosing of good (as laid down by the Church)
over evil, the turning away from evil in the name of good, the upholding of good
as an idealistic norm. For if immorality is materialistic, then morality is
distinctly idealistic, peaceful instead of violent, cohesive instead of
disjunctive, co-operative instead of competitive, ascetic instead of hedonistic
- a wavicle rather than a particle persuasion. Morality pertains to Heaven and the desire to
establish a heavenly society in the world, to make the world approximate, no
matter how imperfectly, to the '
255. But since there is no contiguity between idealism and materialism, no connection between Heaven and Hell, so it was necessary for the world to establish and assert itself, before the evolutionary descent from earthly heaven to earthly hell could properly materialize. This it did on the basis of amorality, or a refusal to choose good over evil as a matter of principle but, rather, to choose between alternative options on the basis of worldly expedience, which is commensurate with realism and thus with the twilight relativity standing in-between the light of idealism and the darkness of materialism, a purgatorial stage in between Heaven and Hell which finds its environmental mean in the town, conceived as a provincial compromise between country and city, and its ideological correlations in Protestantism and Liberalism - the former symptomatic, more specifically, of a neutron-wavicle good, the latter ... of a neutron-particle evil. Amorality isn't concerned with worldly approximations to Heaven, nor even to its diabolic antithesis, but with the furtherance and consolidation of worldly interests, making an ideal of the world conceived as a dualistic compromise between unworldly extremes, whether rural or urban, natural or artificial, transcendent or mundane, rich or poor. Hence an atomic relativity between proton-wavicle Culture (in the Spenglerian sense of the term) and electron-particle Civilization, a Teutonic compromise, one could argue, between Latin idealism and Slavic materialism, church and state. A lower heaven has been superseded by a higher hell via an intermediate world, and the result is the immoral materialism one sees all around one in the great cities of the contemporary West, the decline, to the point of extinction, of idealism and the correlative reduction of everything to the lowest-common-denominator ... of materialistic evaluation. André Gide's influential novel The Immoralist set the seal on contemporary life, and anything which is not immoral but amoral or, worse again, moral will be judged obsolete and unworthy of serious consideration, particularly in the Anglo-Saxon countries. Wise men are now adjudged fools and fools alone considered wise; one's commitment to materialistic vulgarity a testimony of one's 'smartness', a mark of superior intelligence, a confirmation of 'hippness'!
256. And so the devils, who are at one with their hell, bespatter themselves in their own commercial filth and call it enlightenment, pull grotesque faces in the name of proletarian humanism, and proudly parade their materialistic immorality throughout the sordid kingdom of their urban hell. I look on as an idealistic outsider, a modern Dante traversing the nether regions, an exile from both country and class, and though I suffer the tongues of flame which lick my battered body and bruise my weary mind, still I am distinct from them myself, not being of the flames but a stranger among them who is sometimes mistaken for a flame, so badly burnt does my body appear! But I press on, ignoring the snide presumption and false wisdom of those who are at one with their red flames and consumed in the fires of an urban hell. I press on towards the light ahead, the light of superidealism in the superheaven of Social Transcendentalism, thanks to the lesser light of my own enlightenment, which guides me towards the greater light to come and prevents me from stumbling by the wayside into the evil darkness of contemporary hell. Like Dante, like Bunyan's Pilgrim, I press on, a lone idealist among the legions of materialists, and one day I shall climb out of the hell into which I was exiled by cunning devils in angel's disguise and ascend towards the light of Heaven, the superheaven of the Centre, which will stand to the superhellish city of democratic modernity as the Church once stood to the subhellish castle of autocratic antiquity - a symbol and foretaste of ultimate Heaven, a heavenly sanctuary in supermoral blessedness, the representative of an electron-wavicle idealism.
257. A hard-line idealist, particularly when Irish,
would probably prefer the subheaven of subconscious
proton-wavicle idealism to the superhell
of new-brain electron-particle materialism, and thus fight shy of hard-line
republicanism. Idealism is so strongly
258. Fame, wealth, and power: three goals in life; though men usually want one of the three in particular, depending on whether they are inherently idealistic, realistic, or materialistic, which is to say, given to a divine bias, to worldliness, or to a diabolic bias. Those who want and achieve fame, usually through one of the arts, are the idealists; those who want and achieve wealth, usually through business commitments, are the realists; and those who want and achieve power, usually through politics, are the materialists. Of course, there are overlappings; for fame often brings wealth and wealth ... power. But, generally speaking, successful men remain primarily one of the three, and can be known and judged accordingly.
259. In heterosexual relations there can be three motives for having intercourse: namely pleasure, propagation, or power. Pleasure centres on the orgasm. Propagation centres on conception. Power centres on manipulation. Usually men have one of the three motives in mind at any given sexual time and on a fairly consistent basis, depending on whether they are inherently idealistic, realistic, or materialistic. The first motive pertains to the Divine (on the plane of alpha/positive sensation), and is accordingly idealistic. The second motive pertains to the world (conceived naturally), and is accordingly realistic. The third motive pertains to the Diabolic (on the plane of alpha/negative sensation), and is accordingly materialistic. Sexual idealists simply view women as a means to orgasmic pleasure. Sexual materialists obtain pleasure through the physical subjugation of women's bodies, which usually entails pain (whether physical or mental) for the women concerned. Sexual realists, while not entirely immune to pleasure or power motives themselves, are generally more disposed to utilitarian considerations, regarding intercourse as a means to a propagative end. They are inherently natural, whereas the other two categories of heterosexual males are respectively supernatural and antinatural, if, as a rule, on relatively moderate terms ... in conformity with the inherently moderate and hence middle-ground nature of heterosexual activity. However, the most interesting inference these contentions point to is that, in the alpha-based guise of the Father, God's interest in sex begins and ends with pleasure. He neither planned nor encouraged what may happen afterwards, which, as pregnancy, is purely an affair of the world, of naturalistic realism. People who imagine that the Father - theologically identified with proton-wavicle pleasure - had a hand in propagation ... debase the Divine to the level of the world. For divinity begins and ends in idealism, no matter to which evolutionary stage of the Divine one is alluding.
260. The penis is the focus of positive sensation no less than the heart is the focus of positive emotion and the brain the focus of positive feeling. Essential attributes of the Father, the Son, and the Holy Ghost, as it were, in ascending stages of physiological correlation.
261. Selfless service, particularly on the level of advice, is a woman's idealism; motherhood her realism; and promiscuity, or whoredom, her materialism. In general, women can be recognized as primarily belonging to one of these three categories and evaluated accordingly. As in the case of men, there are good, bad, and middling women. Some are angels and some sluts, others - perhaps the great majority hitherto - are something in between, which is nevertheless distinct from a combination of the other two.
262. Only a radical Feminist would make the mistake, from an objective standpoint, of reducing men's relations with women to the lowest-common-denominator ... of power. For Feminism is to sex what Socialism is to politics: an extreme left-wing evaluation of life (in this case men) which fixes upon the lowest absolute ... as pertaining to materialism. Like Socialism, Feminism is necessarily discordant and disruptive - harmony no longer supporting or defining melody but rebelling against it and becoming increasingly independent, and hence discordant, in the course of time. An aspect of Western decadence - anarchic, barbarous, diabolic. Not that I have anything against sexual equality, provided that it is based on the very sound logic of female masculinization, i.e. on the ongoing masculinization of the female in accordance with an evolutionary progression from proton and neutron and/or atomic to electron criteria. A woman who (within reason and on honourable terms) acts, dresses, works, and thinks like a man cannot be treated as a woman. In effect, she has become a man, if (in relation to real men) a lesser one. Simone de Beauvoir and Jean-Paul Sartre may each be on the masculine side of a feminine/masculine atomic dichotomy, as pertaining to dualistic tradition, but de Beauvoir trails behind Sartre on that side; he is the greater man with the greater brain and intellectual achievement. So it generally is between 'liberated women' and contemporary men.
263. Sometimes, when it appears that one is contradicting oneself ... it is really that one is being true to the inherent relativity of human and, in particular, atomic life, where two views of a given subject usually count, albeit (and this is the crucial point!) not to the same extent. There will be a major view and a minor view, in other words one which is predominantly correct or valid and one which, by contrast, is only partly or slightly true - correct in a subordinate, subsidiary way. Obviously it is the major view which counts for most; but the minor one can't be entirely dismissed as irrelevant - at any rate, not while relativity still prevails in the world. Only when human life has progressed to a truly absolute, free-electron stage of its unfolding ... can one view alone prevail, and, needless to say, to the exclusion of its rival. In the meantime, progress is made by expanding the spiritual view at the expense of the material one, overcoming dichotomies in the name of the highest absolute.
264. Supermusic begins where music ends - on an electric and largely group-oriented basis, whether in jazz, blues, or rock. Nineteen sixty-seven is as good a date as any for the advent of supermusic, which alone pertains to free-electron criteria and which has superseded, on a class basis, the atomic music of such late-classical composers as Tippett, Shostakovich, Bernstein, Rubbra, Walton, and Berkeley, not to mention the post-atomic avant-garde music/supermusic (acoustic/electronic) of composers like Boulez, Stockhausen, Tavener, Cage, Bedford, Riley, and Kagel. Supermusic is the antithetical equivalent of submusic - that pre-atomic music of medieval minstrels and small ensembles.
265. The ultimate kind of writing should combine and treat of as many different subjects as possible, dovetailing them into a collective format commensurate with an intellectual convergence towards the Omega Point. Thus it will combine philosophy, literary criticism, musicology, aesthetics, psychology, sociology, sexology, history, politics, religion, science, art, theology, etc., and treat of them on a uniform and progressive ideological basis. Such an omega literature is beyond the separate strands of individual disciplines, the culmination of all intellectual evolution in an eclectic universalism that transcends the particular.
266. The highest literature, being idealistic, is ever moral. It attests to moral choice, both with regard to things and situations. The good is upheld at the expense of the bad, the high at the expense of the low. The author chooses what he considers worth selecting, on the basis of moral excellence, from the multiplicity of available options; he becomes a measure of taste. Not so with the lowest literature which, being materialistic, is ever immoral, specifically dwelling on the bad and low to the detriment of everything good and high, not so much a conscious choice between alternative options ... as an inability not to favour the lowest option, which is subjectively regarded as the only possibility. Hence, to always make the wrong choice and to regard this wrong as alone right. But in between comes the middling literature which, being realistic, is ever amoral, neither specifically committed to the right choice nor to the wrong one, sometimes favouring the good, sometimes the bad, at other times refusing a commitment either way - here high/there low, indifferent to each and treating them on an equal basis, irrespective of moral worth. A worldly literature coming in-between divine and diabolic extremes which, in rejecting heaven, paves the way for the literary hell to follow, of which we are only too familiar!
267. Modern Realism is to painting what rock classical is to music - a radical Liberal Democratic equivalent sandwiched in-between extreme right-wing avant-gardism, such as Op Art and Kinetics, and extreme left-wing Socialist Realism. Petty-bourgeois art attains to a climax on the antithetical bases of Abstract Impressionism (Post-Painterly Abstraction) and Abstract Expressionism - idealism and materialism, while bourgeois art achieves a face-lift, so to speak, with Modern Portraiture, a species of traditional realism. But Modern Realism is on the People's democratic levels of serious art, if on comparatively moderate and, hence, middle-ground terms.
268. Beyond the People's democratic levels of serious art we find the theocratic levels corresponding to jazz, blues, and rock, with 'super' manifestations of idealism, realism, and materialism respectively, and if the highest or idealistic level can be characterized by allegiance to the freest possible light art, namely laser art, and the lowest or materialistic level by allegiance to sculptural light art, or art employing light bulbs (usually in tight clusters), then it seems not implausible to contend that the realistic level in between (corresponding to electric blues) may best be characterized by the use of holography, or the projection of representational images, called holograms, into space through refraction of laser energy from an object aligned with mirrors, so that the projection appears so life-like or composite as to suggest the original object. Thus a kind of theocratic realism in between the idealistic and materialistic extremes of free light art and sculptural light art, which suggest jazz and rock in relation to blues. Yet just as jazz can be transmuted into rock-jazz and rock into jazz-rock, assuming Social Transcendentalist and Transcendental Socialist equivalents respectively, so free light art and sculptural light art can be transmuted forwards in a compromise way, with similar political implications - the free, or jazz equivalent, acquiring a 'rock' dimension through the use of slender plastic tubing which can be bent or twisted into squiggly patterns of a curvilinear design, while the sculptural, or rock equivalent, acquires a 'jazz' dimension in the form of neon lighting, which stretches through long tubes of a less tractable or malleable nature, indeed through hard tubes which imply a sculptural connection and thus underline the predominating materialism of this type of People's theocratic art, an art best described as light sculpture in view of its materialistic bias, which is commensurate, so I maintain, with Transcendental Socialism, in contrast to sculptural light art, the subordinate malleable materialism and preponderant neon idealism of which confirm a Social Transcendentalist equivalent.
269. Although they may not consciously admit it to themselves or indeed to one another, most parents-to-be would rather have a child of the opposite sex to which they belong, i.e. the husband would rather his wife conceived a daughter and, conversely, the wife would prefer to conceive a son. This is because the sexes are naturally drawn to their opposites in adult life, and the father can therefore look forward to additional female company about the house whose beauty will be developing while his wife's beauty is fading, whereas the mother can look forward to additional male company about the house whose strength will be developing while her husband's strength is declining. In each case, self-interest would appear to be the deciding factor. Yet fear of being disappointed on the day (of birth) is doubtless a cogent reason why parents-to-be rarely come down firmly on a preference one way or the other - not to mention fear of giving offence to the opposite partner.
270. We live in an age of transition between natural food and artificial food, including vitamin tablets. For the more idealistic of us, it is almost a moral obligation to indulge in the latter as much or as often as possible, and few indeed are the days when we are not spooning some at least partly synthetic food, like flavoured yoghurt, into our mouth or dropping one or more of the ever-growing variety of vitamin pills and/or capsules down our throat. The natural is increasingly being superseded by the artificial in these and other contexts, and it would be a mark of the grossest unreasoning conservatism or the most boorish reaction to eschew the benefits of artificial food in the name of some easily recognizable fruit or vegetable. Among the more idealistic people such natural food is virtually taboo, its consumption a proof of class backwardness or unenlightened idiocy ... to be treated with the contempt it seemingly deserves! Burgers, hot dogs, chips, packet mash, fish cakes and/or fingers, crisps, flavoured yoghurts, cream and/or processed cheeses, sweets, cakes, and biscuits form the staple diet of these evolutionary trailblazers, a diet which is supplemented by such vitamin pills and/or capsules as are considered necessary to compensate for the lack or reduction of natural vitamins, as relative to the smaller and more compact synthetic meals of today. Thus while the natural is being squeezed out the artificial is expanding, and who knows but that the latter may not altogether supersede the former one day, becoming an end-in-itself, not just a dietary supplement, as at present. Yet that would presuppose considerable changes for humanity in the meantime, which would render the natural unnecessary. For the foreseeable future, however, such comparatively natural synthetic foods as burgers, fish fingers, and chips will continue to be supplemented by tablets and/or capsules in the preservation, depending on the ratios of greater (artificial) to lesser (naturalistic) synthetic foods, of either Social Transcendentalist or Transcendental Socialist equivalents - the former somewhat more pill orientated (with a capsule theocratic) than the latter.
271. One of the main arguments of my work, as recorded in successive texts, is the insistence that human life, as we know and have long endured it, is but a means to a higher end, namely the life forms of the coming post-Human Millennium, which I have respectively defined as Superbeings and Supra-beings, or brain collectivizations artificially supported and sustained on the one hand, and new-brain collectivizations no-less artificially supported and sustained on the other. Yet even the first of these two stages of post-human life could not be attained to all at once, in one great evolutionary leap from humanity as we know it, but should be viewed as a goal towards which man (particularly in his proletarian manifestation) is gradually evolving on the basis of ever-more artificial criteria. For just as primitive man's evolution from apes was not achieved in a day but, rather, took millennia, so transcendental man's evolution towards our envisaged brain collectivizations of the post-Human Millennium cannot be achieved in a day but will take decades, if not centuries, of ongoing evolution, during which time artificial parts and synthetic blood will become more pervasive, as the natural is contracted and the supernatural expands, and possibly to a point where the latter will predominate over the former in cyborg intimation of still greater things to come. Already, since the late-twentieth century, such supernatural phenomena as mechanical hearts and artificial blood are scratching the scientific surface, and I am confident that it won't be long before they become a viable alternative to the natural variety, irrespective of short-term failings or controversy. In such fashion, the human life-span could be greatly extended, though not for its own sake (bearing in mind the spiritual limitations of human life) but, rather, as a means to the higher end (in relation to man) of the post-human life forms, which would be engineered out of existing cyborg (superhuman?) life, thereby maintaining an evolutionary continuum of eternal life from the latter stage of the ultimate civilization through the Millennium-proper of post-human life to the heavenly Beyond ... of the spiritual transcendences and, eventually, the Omega Absolute, or ultimate spiritual entity, itself.
272. On the subject of artificial blood, about which I read in Le Monde some time ago, it would more accord, if developed far enough, with a radically supernatural and free-electron society than ever natural blood could, given the inherent alpha-stemming, proton, and royalist connotations of the latter, which I feel would be somewhat out-of-place in, and therefore irrelevant to, an omega-aspiring society of inherently classless constitution, where artificial criteria should ever preponderate, and, eventually, to the total exclusion of anything less - the natural heart not excepted. Individual artificial hearts would be a stage on the road to the larger and collective artificial 'heart', or pump, used for the purpose of pumping artificial blood, artificial oxygen, synthetically derived vitamins, etc., through the brains of the more-advanced life forms of the post-Human Millennium via such artificial 'veins', or transparent plastic tubings, as were deemed necessary to the maintenance of a uniformly high level of supernatural life. Serving upwards of a hundred brains and/or new brains at once, this ultimate mechanical 'heart' would be considerably more powerful than any of the individual mechanical hearts used in the cyborg-oriented run-up, or transition, to millennial life-proper.
273. Doubtless natural terms like heart, blood, veins, etc., will be superseded, in the course of supernatural time, by artificial terminology such as pump, synthetic plasma, and plastic tubing; though superheart, superblood, and superveins would not be entirely inappropriate in describing such artificial phenomena.
274. Some would argue: better a beautiful lie than an ugly truth. But I say: better the ugly truth of the State than the beautiful lie of the Church, if it is a means to the beautiful truth of the Centre. Better electron-biased atomic particles than proton-wavicles, if the former are used as a means to an electron-wavicle end. For what began in proton particles, as the Kingdom, must end in electron wavicles, as the Centre, if man is to achieve the full-gamut of his earthly evolution. No greater contrast than this could be imagined where human life is concerned; though apes and Superbeings (as defined above) are of course further apart, if still less further apart than trees and Supra-beings (as also defined above), which, in turn, are less further apart than soulful globes (planets/suns/stars) and spiritual globes (or free-electron transcendences), the latter of which will gradually converge towards one another and, in the process, expand into larger wholes, culminating in a definitive, or omega, spiritual globe - the most radical antithesis possible to the inception of the Universe in the alpha-equivalent primary stars.
275. The only alternative to perpetual change, in life as in evolution, is stasis and death. Those who lack or oppose an evolutionary perspective are the living dead, set in a mould and fossilized by it. We do not live to change; we change to live. Those who change the most are the most alive.
276. Sense in which bicycles are a traditional popular mode of People's road transportation, analogous to the popular standing of folk music. Yet just as folk music is superseded or, as some would argue, rivalled by pop music in the course of evolutionary time, so bicycles are superseded and/or rivalled by mopeds which, in spite of their nominal automotive status, allow for and to a certain extent are dependent upon pedalling, much as pop music allows for or requires singing in spite of its use of electric instruments - seemingly at loggerheads with the natural, i.e. the voice. Thus while bicycles aren't exactly anachronistic in an open society, they are somewhat less than proletarian in relation to mopeds (like folk music in relation to pop music or, for that matter, folk art in relation to pop art).
277. If, in their streamlining, small private aeroplanes are idealistic in relation to small private helicopters, which, on account of their greater bulk, suggest a materialistic alternative, then it seems reasonable to contend that small private gliders reflect an aeronautical balance between these antithetical options and are accordingly realistic, which is to say, supernaturalistic in an Ecological sense, closer to the trike, in conception, than to either scooters or motorbikes; a middle-ground mode of serious air transportation, flanked by more powerful extremes. Gliding, then, would be the aeronautical equivalent of electric blues, which, as we have already decided, stands realistically in between idealistic jazz and materialistic rock: Ecology flanked by Fascism and Communism. And beyond these latter extremes? Obviously Social Transcendentalist and Transcendental Socialist equivalents, which could only take the form of less streamlined and more bulky private, or single-seater, jets on the one hand, and of less bulky and more streamlined choppers on the other, so that each extreme tends to superficially approximate to its opposite while still remaining essentially itself - the old paradox of stripped-down scooters and streamlined motorbikes coming to light again, bearing in mind their ideological parallelism. Certainly, the Social Transcendentalist jet will have a larger and possibly all-round cockpit suggestive of a concession to helicopter design, whereas the Transcendental Socialist chopper will be so slender as to evoke a comparison with jet design, the cockpit area no longer noticeably wider than the tail but appearing all-of-a-piece with the fuselage. So the idealistic and materialistic extremes draw closer together without ceasing to be what, in any case, they fundamentally are: rock-jazz and jazz-rock equivalents. No question of a blend into some permanent middle-ground. Gliders left behind, along with the world or, rather, Superworld.
278. Just as bicycles and mopeds were presumed to signify popular modes of People's road transportation, so it seems reasonable to consider small air balloons and airships popular modes of People's air transportation, with similar evolutionary distinctions applying. Thus while the naturalistic air balloon would suggest a folksy connotation on the level of bicycles and folk music, the slightly more artificial and partly automotive airship would suggest a popular proletarian connotation on the succeeding level, as it were, of mopeds and pop music.... Not that either mode of air transportation is in regular use, least of all for purely utilitarian purposes like getting to work or visiting friends. But air balloons no less than airships have their fanatics, and such people would seem to indicate an allegiance to strictly popular levels of aeronautics - the one preceding the other on a class-evolutionary basis.
279. Judged from a supertheocratic angle, it is unlikely that ballooning would be given much encouragement within a Social Transcendentalist society; for, like bicycles, air balloons would be considered beneath the closed-society pale and, consequently, only fit for popular patronage within a democratic society by those who, consciously or unconsciously, identify with traditional atomic class hierarchies and have not turned their back on the bourgeoisie in pursuance of a uniquely proletarian popular theocratic culture on the level of airships, mopeds, pop music, and so on, all of which exist alongside the rather more serious theocratic culture of the People's elites - the 'freaks' as opposed to 'straights'.
280. Just as folk music leads to pop music, so folk art leads to pop art, the latter a more evolved manifestation of popular People's art, using new materials, techniques, themes, and settings - galleries not excepted. Less conceptually radical than light art, pop art is nevertheless more on the popular theocratic than democratic level, if stemming, in its painterly manifestations, from democratic precedent, including folk art. Popular proletarian culture is never as radical as its serious counterparts, primarily because the broad masses are inherently conservative or, which amounts to the same thing, mediocre, although they aren't all necessarily middle ground. Just as it is possible to be left, centre, or right on the serious theocratic, not to mention democratic, levels, so the popular masses are divisible on a similar tripartite basis, if never so radically, however, as in the case of the serious elites. To take a single example: bicycles come in a variety of shapes and usages ... from racing bikes and tourers to track bikes, with left-wing, centre, and right-wing implications respectively - handlebars slanted down, straight, or slanted up ... as the case may be. Yet, doubtless, all bicycles are somehow radical compared with the tricycle, which suggests an analogy with three-wheeled cars and trikes.
281. Broad-mindedness isn't necessarily a mark of merit, since it can too easily be identified with an open-society toleration of alpha-stemming and traditional phenomena. Better to be narrow-minded in a contemporary and progressive sense, with especial regard to omega-aspiring and revolutionary phenomena, than to cultivate a broad-minded toleration of things past or passing. Rather a deep narrowness, commensurate with free-electron criteria, than a wide broadness symptomatic of an atomic comprehensiveness. Wiser the pure in spirit than the sullied in flesh!
282. The supernatural is what lies beyond the natural, not what precedes it. That is why I always refer to proton absolutes in terms of the subnatural, since protons precede atoms no less than electrons succeed them, the hellish leading to the world, with its organic materialism, and the heavenly evolving out of it, as supernatural phenomena gradually displace natural phenomena, and free-electron criteria duly emerge. In the evolutionary trinity of divinities from the proton-wavicle Father through the neutron-wavicle Christ to the electron-wavicle Holy Spirit, the Father pertains to the heavenly subnatural, Christ to the heavenly natural, and the Holy Spirit to the heavenly supernatural. It is this third stage of divinity which is truly divine, since the only one appertaining to genuinely heavenly, or free-electron, criteria. The Creator - a theological abstraction from the central star of the Galaxy - may be paradoxically said to signify a diabolic level of the heavenly in proton-wavicle absolutism, whereas the Devil (Satan) - an abstraction from the sun - may be said to signify a truly diabolic level of the hellish in proton-particle absolutism. On the alpha levels of evolution, both Heaven and Hell burn in remorseless proton-proton reaction, separated only by wavicle/particle distinctions owing more, I dare say, to theology than to science.
283. Yet even if the central star of the Galaxy - as of any galaxy - is not radically different in atomic constitution from the sun, it must burn in a different way with a purer flame, as befitting its immense size and position in the Galaxy, which enables it to rule over the millions of lesser stars, including the sun. Doubtless it is that great central star which, in the theological guise of the Creator, has served as the traditional focal-point of supreme being for alpha-stemming humanity, whose concept of being, while less than genuine, was rooted, willy-nilly, in the seeming fixity of the ruling star of the Galaxy, as well, of course, as in its stellar immensity and paramount galactic importance. Certainly, whether or not one believes in God as a theological extrapolation from this central star, the star in question exists, in conjunction with the millions of other galaxies whose central stars are no less supreme beings in their own cosmic right, adding-up to a 'polytheistic' multitude of ruling stars, a situation which accords with alpha-constituted reality. Well, stars are stars and, not being pagan, one doesn't have to attach any divine or, for that matter, diabolic significance to them these days, nor theologically abstract God ... the Father from a cosmic source (the central star of the Galaxy) and place a Satanic Devil (abstracted from the ruling star of the Solar System) in particle opposition to Him, opposing unseen idealism with all-too-apparent materialism in the historical struggle which inevitably ensues between 'the Divine' and 'the Diabolic' in the realistic world. Nowadays most of us (city-dwellers in particular) are too evolved to be interested in an alpha-based God, not to mention an alpha-based Devil; for we are more on the electron side of evolution, and accordingly hostile or indifferent to proton-based criteria and/or phenomena. Even the neutron middle-ground, so dear to Protestants and Liberals, is irrelevant to us, a worldly thing that we cannot relate to, a relativity falling short of our evolving absolutism, a tradition which, wherever it survives, evokes the class enemy, capitalism and imperialism lurking dangerously close behind, like an evil shadow cast over the Church by Christ's own diabolic and worldly opponent, the Antichrist! No, it is not the neutron wavicles of Christ, still less the proton wavicles of His Father, but the electron wavicles of the Holy Ghost which accord with our ongoing evolution towards a free-electron absolutism and are truly supernatural, the heavenly goal of all evolutionary striving.
284. And yet, just as the Devil exists in proton-particle opposition to the Father and in neutron-particle opposition to Christ, so He can be said to exist in electron-particle opposition to the Holy Ghost and/or its Messianic advocate, manifesting, through Marx and Lenin, in the proletarian materialism of socialist republicanism and, not surprisingly, in staunch opposition to 'God building', or that which would entail a transcendent aspiration and, in the process, the supersession of man by post-human life forms - a rather more Nietzschean than Marxian proposition! No less than capitalism was the materialism lurking behind Christian idealism, socialism is the more evolved, attenuated, and collective materialism lurking behind transcendental idealism, and though it cannot be entirely abolished or vanquished in the foreseeable future, it can and should be subordinated to its correlative idealism, so that Social Transcendentalism rather than Transcendental Socialism is the ideological consequence, and supernaturalism accordingly takes precedence over antinaturalism. Yet Social Transcendentalism is not just a compromise between Socialism and Transcendentalism; it is the highest form of theocracy, the supertheocracy of the sovereign People who, in desiring or accepting Centrist upgrading, assume collective divinity on the level - necessarily crude initially - of the Holy Spirit, a level which would be refined upon in the course of evolutionary time, as the People were transmuted, via a cyborg transition to the post-Human Millennium, into the first of the millennial life forms, the superbeingful brain collectivizations, and these in turn were transcended in the supra-beingful new-brain collectivizations, with the possibility of an ultrabeingful extrapolation pending transcendence, and so on, towards the Omega Absolute, or definitive transcendental culmination of all heavenly evolution in the ultimate spiritual globe of a unity supreme, a truly supreme beingfulness - the furthermost reach of the supernatural!
285. Thus out of the sovereign People, with their electron bias, comes Heaven, crudely and rudimentarily at first, but destined to grow ever purer and more transcendental in the course of Centrist time, until pure spirit alone exists and fills the cosmic void with its divine perfection. Damned to republicanism, with its electron-particle essence, the People can be saved by the electron wavicles of the Centre. All they need do, when the opportunity arises, is to democratically indicate their willingness for it and thereby use their political sovereignty as a means to the religious sovereignty above, the ultimate sovereignty which it will be the Messianic Leader's duty to serve. He will take upon himself the burden of their political sovereignty and thus free them for the spirit. Like Moses, he won't enter the 'promised land' (of the highest sovereignty) himself; he makes it possible. A divine sacrifice for his 'chosen people(s)'.
286. To think of life not politically, still less economically, but religiously. That is the mark of an idealistic people, that is the best way of living one's life, and admirable is the man who can continue to base his life on that principle even when living among materialists, not allowing himself to be swayed or corrupted from the heavenly path by economists, whether capitalistic or socialistic, but subordinating material considerations to his spiritual welfare. The higher man lives for the spirit, and all else is but a means to the perpetuation of his spiritual end.
287. To think of freedom not as an end-in-itself but as a means to a new end, a higher order. For without order there can be no civilization. It is the 'free for' rather than the 'free from' which counts for most, the freedom for and in a new order, the establishment of a more evolved centrality in the wake of the revolt against an old and decadent centrality which entailed the freedom to dissent, to act, to change. Yet in and for itself freedom is of little evolutionary consequence - a dead-end of anarchic wilfulness, a worldly limbo betwixt Heaven and Hell. Men are more sensible, as a rule, than to pursue freedom for its own sake. They prefer to step into a new order, a new society in the wake of the old one, and thus achieve a commitment, acquire direction, become bound ... in accordance with human essence. The perfectly bound, not the imperfectly free!
288. Anarchism is a doctrine of fools, of those who, in their moral ignorance, prefer freedom-for-freedom's sake to freedom as a means to a new binding. Political flotsam-and-jetsam who revel in disorder and chaos! Yet all the genuinely revolutionary struggles of our time are motivated by the desire to create an electron-biased order at the expense of declining atomic orders, a centrality based on the absolute rather than, as traditionally, on the relative - a People's as opposed to a bourgeois centrality. Such an electron-biased order, whether deriving from Marx or Nietzsche, and therefore Communist or Fascist, materialistic (particles) or idealistic (wavicles), does not mean that the People are free, as proletariat and/or superfolk, to do what they like, to wander everywhichway or in no particular evolutionary direction at all but, on the contrary, that they are free from neutron and/or proton oppression for the new order, which necessarily regiments them according to electron criteria, keeping them bound to the new centrality in their own social/spiritual interests. A political giant, whether of the Left or of the Right, binds the liberated People to a new order. He does not, like the political midgets, wish them to remain in a stage of permanent chaos or, worse still, imagine that anarchy will automatically lead to order in due course, that, left entirely to themselves, the People will acquire or assume order. Such men are no shepherds but ... black sheep!
289. An omega literature of pure essence, all 'literary' appearances - description, narrative, characterization, plot, etc., taboo, since involving an atomic compromise, a concession to alpha-stemming and/or particle frictions. No large gaps between one entry (supernote) and another but, on the contrary, the utmost centro-complexification - relative to this new genre - of closely-knit, high-pressure ideas. More thought, and therefore truth, in a smaller space; expansion of the spiritual paralleling contraction of the material, with a free-electron rather than an atomic level of thought, the electron entries packed closely together as befitting their spiritual homogeneity: an omega ideal. So ends Devil and God, the text of the omega author for the omega age in which omega truth will alone prevail!