1. Idealistic sadness/falsity on the negative divine pole, and joy/truth on the positive divine pole. Naturalistic hate/ugliness on the negative diabolic pole, and love/beauty on the positive diabolic pole. Materialistic humility/weakness on the negative worldly-alpha pole, and pride/strength on the positive worldly-omega pole. Realistic evil/pain on the negative alpha-worldly pole, and good/pleasure on the positive omega-worldly pole. Negative down and positive up, but negative and positive in both naturalistic and artificial manifestations of each spectrum, with the noumenon preceding the phenomenon in the one case, but the superphenomenon preceding the supernoumenon in the other case - qualities and quantities, superquantities and superqualities.
2. From the Cartesian mind/brain dichotomy to a brain absolutism via a mind-brain symbiosis - the declining path of Western civilization from bourgeois dualism to proletarian monism via a petty-bourgeois dualistic monism. Or, alternatively, from relativity to absolutism via a relativistic absolutism. In contrast to the theocratic civilization beyond, with its superbrain absolutism a precondition, via a brain-mind relativistic absolutism, of supermind absolutism - the supermind of the Holy Spirit.
3. Transcendental Socialist being-doing in space-time. Social Transcendentalist doing-being in time-space. Space-time is equivalent to supertime; time-space to superspace.
4. Transcendental Socialist light-heat in mind-brain. Social Transcendentalist heat-light in brain-mind. Mind-brain is equivalent to superbrain; brain-mind to supermind. Supermindful God and superbrainy Devil beyond the bodily/superbodily world.
5. Particle-suggesting status of records on account of their round, materialistic construction; wavicle-suggesting status of tapes on account of their elongated, idealistic construction. Devil and God?
6. Possibility, indeed probability, of conventional tapes as a Social-Democratic ideological equivalent in relation to Democratic Socialist long-playing albums, with microtapes a Social Transcendentalist equivalent in relation to Transcendental Socialist compact discs. In both of these latter cases, a reduction in scale commensurate with theocratic centro-complexification.
7. Earth - air - fire - water: those time-honoured basic elements which, in relation to my philosophy, can be listed as follows: idealistic air, naturalistic fire, materialistic water, and realistic earth, with air and earth forming one pair of opposites, fire and water another - the former moral and amoral, both of the latter immoral. Hence, evaluating each element within a naturalistic framework, we may speak of divine air, diabolic fire, worldly-alpha water, and alpha-worldly earth, reserving, in each case, the possibility of a negative/positive option, as between negative air (wind) and positive air (oxygen); negative fire (raging flames) and positive fire (gentle flames); negative water (storm) and positive water (calm); negative earth (landslide, earthquake) and positive earth (soil). Moreover, I should like to draw attention to the connection between air and light, fire and heat, water and coldness, and earth and darkness, so that we can speak of an air/light vis-à-vis earth/darkness polarity on the one hand and of a fire/heat vis-à-vis water/coldness polarity on the other hand. Clearly, just as light and darkness are antithetical, so, by a like token, are heat and coldness. They are also adversaries locked-in to an age-old combat, with victory - as a rule temporary - going to the side with the highest ratio of whichever quantity/quality complement - whether air/light over earth/darkness or vice versa, and fire/heat over water/coldness or vice versa. Whether fire turns water to steam or water quenches fire will obviously depend upon the ratio of the one to the other, since these immoral polarities are, above all, the active adversaries, in contrast to the relatively more passive adversaries of air and earth, light and darkness, which passively oppose each other in their respective moral and amoral integrities.
8. In regard to artificial energy, however, the
production of electricity may be regarded as paralleling our
earth-water-fire-air distinctions according to whether it is produced via coal
(conventional electricity), water (hydro-electricity), atomic fission (nuclear
electricity), or air (turbo-electricity), with realistic, materialistic,
naturalistic, and idealistic implications respectively. Thus the production of electricity through
coal corresponds to worldly amorality; the production of electricity through
water corresponds to worldly immorality; the production of electricity through
atomic fission corresponds to diabolic immorality; and, finally, the production
of electricity through air or gas corresponds to divine morality. Consequently a realistic country like
9. As to the connection between air and light, which is not at first so apparent as the one between fire and heat, we have the experience of daylight to draw upon, since such light is only perceptible because of the air it travels through, which has the effect of 'highlighting' it. For without the atmosphere surrounding the earth, sunlight would no more be perceptible here than it is in interstellar space or, for that matter, on the surface of the moon, where the sun is just another star shining in the distance. It is because of this intimate connection between air and light that traditional meditation techniques like those associated with the Tao te Ching have stressed the importance of preliminary deep-breathing exercises; for an increased intake of oxygen into the blood will lead to an increase of consciousness, or spiritual light, in the mind, which is the raison d'être of meditation. On the other hand, such latter-day forms of meditation as eschew preliminary breathing exercises are simply indicative of spiritual decadence, being, in effect, wordless prayer rather than a dynamic meditational commitment, and may therefore be regarded as symptomatic of a Beckettian void, a Sartrean neant, a Schopenhaurian will-less passivity which finds its artistic parallel in much abstract art of the twentieth century.... Not that I am here implying that the West should adopt Taoism at the expense of Christianity or its decadent successor; for that would be a vain attempt to reverse time and seek to accommodate itself to oriental tradition. But I am convinced that when meditation is resurrected on a properly transcendentalist basis in the future, it will be far more dynamic than passive, if on artificial rather than naturalistic terms, as relative to the use of industrially-produced oxygen, breathing masks, etc.
10. To distinguish between smiling with lips closed as positive Divine and smiling with lips parted as positive Diabolic, i.e. as Christic and Antichristic equivalents, by dint of the wavicle connotation of closed lips and the particle connotation of parted lips or, more specifically, the teeth which are exposed in consequence of a slightly open mouth, each tooth, whether upper or lower, implying a particle status. Thus an electron-wavicle equivalent in the former case and an electron-particle equivalent in the latter one. Divine and diabolic because of the head nature, or confinement to the face, of smiling, which, unlike laughing, doesn't involve the body. But if smiling is divisible in this way, then so is its opposite - namely, the condition of being 'down in the mouth', which is usually termed scowling, whether gloomily or angrily, depending on whether the lips are closed or parted, making a wavicle impression or creating a particle impression (through exposed teeth). In the one case a negative divine status commensurate with a proton-wavicle equivalent, in the other case a negative diabolic status commensurate with a proton-particle equivalent. Fatheristic and Satanic equivalents vis-à-vis the Christic and Antichristic equivalents discussed above.
11. With the world, however, the body is more involved and therefore worldly equivalents are less mental than bodily in character, whether in terms of crying or laughing. For crying is to laughing what scowling is to smiling - the alpha-stemming antithesis of an omega-oriented norm, a minus in contrast to a plus. Whether we then divide crying and laughing into materialistic and realistic alternatives, as between, say, loud crying and/or laughing on the one hand, and quiet crying and/or laughing on the other hand (with correspondingly disparate physical pressures on one or another part of the body, viz. neck or lungs, ribs or stomach), the fact nevertheless remains that crying corresponds to an alpha-stemming worldly equivalent and laughing to an omega-oriented one, in contrast to both scowling and smiling, whether diabolic or divine. Thus whereas these latter alternatives are inherently elitist, or the prerogative of 'heads', crying and laughing are inherently populist, and therefore more characteristic of 'bodies', or the mass man, with alpha and omega implications. Indeed, it could be argued that women are more partial to crying than men, since of a comparatively alpha-stemming disposition. However that may be, neither worldly equivalent will be found, as a rule, among men of intellectual or spiritual distinction (Christ Himself is reputed never to have laughed), since, as 'heads', they relate more to either God or the Devil rather than to the world, which is generally beneath their pale. A laughing saint would be as incongruous as a smiling 'man of the world' (sinner), whether or not the latter parted his lips.
12. To conclude: let us therefore distinguish between: a) idealistic scowling and/or smiling (lips closed); b) naturalistic scowling and/or smiling (lips parted); c) materialistic crying and/or laughing (loud/heavy); d) realistic crying and/or laughing (soft/light); with the first and fourth moral and amoral respectively, but the second and third immoral, as in the sense that we formerly distinguished between divine morality, both negative (alpha stemming) and positive (omega orientated); diabolic immorality, both negative and positive; worldly-alpha and worldly-omega immorality; alpha-worldly and omega-worldly amorality. Although some men are fairly balanced between one or another of these three basic extremes, it cannot be said of all men; for evolutionary pressures are increasingly making for an omega-oriented one-sidedness, in which either laughing or smiling, depending on the type of man, is the preponderating norm - a norm which attests to an electron bias.
13. The Camusian contention that man is in the world but not of it can hardly be said to apply to the great majority of men who, particularly in the democratic West, conform to a bodily and, hence, worldly disposition. Rather, it has especial applicability, give and take the inevitable relativity of human experience, to those men who may be described as predominantly either diabolic or divine, and who are accordingly less 'bodies' than 'heads'. With the intellectual and spiritual elites, it can certainly be said that, although they have their existence in the world, they are above and beyond it in their essential selves, be those selves diabolic or divine, and thus more conscious than the average man of not being of the world. Indeed, it is this consciousness which, according to Camus, makes for the feeling of absurdity, and, to be sure, it often transpires that a man of God, or mind-biased 'head', will feel the absurdity of God in the world by dint of the world's indifference if not downright opposition to what he represents. Outsiders are rarely or never 'men of the (bodily) people' but, rather, talented idealists for whom the worldly realism of average humanity is more a fact to be regretted than rejoiced in! Now what applies to outsiders in relation to average people, or insiders, also in some degree applies to outsiders in relation to themselves, since the Divine and the Diabolic seldom if ever agree - except, that is, in regard to their mutual antipathy towards the world. However, if it can scarcely be said of men in general that, in relation to outsiders, they are in the world but not of it, we must nevertheless concede that, in relation to women, most men are less of the world than in it. For it would appear that, traditionally, the majority of women are both in the world and of it, and act accordingly, striving both to serve and to mollify the male sex. It is for this reason that they are usually shielded from that sense of absurdity which can descend on men when they become conscious, particularly to an existential degree, of the disparity between their physical presence in the world and their spiritual and/or soulful aspirations beyond it.
14. Despite possible appearances to the contrary, a 'head' can never be a 'cunt' or a 'prick', to cite popular lingo; for such denigratory proletarian epithets have reference to bodies - indeed, are projections of a bodily, or mass, type onto others who are perceived, rightly or wrongly, as meriting one or other of these strong terms of abuse. Whatever a 'head' may think of them (and I for one strongly repudiate their use) such terms focus attention upon the sexual organs and accordingly posit a worldly, or bodily, disposition in the person so abused. Broadly, one may distinguish 'cunts' from 'pricks' on the basis of an autocratic/democratic division, with those on the one side falling into a feminine category and those on the other side falling into a masculine one, though both categories are inherently worldly and therefore irrelevant, so I contend, to the diabolic/divine distinctions which tower above the world, whether on an alpha or an omega basis. Yet subdivisions of these worldly categories do, however, exist, and are to be heard among those bodily proletarians especially partial to their use, who may well regard them as constituting a more accurate description of the person under fire, so to speak - be he a 'cunt' or a 'prick'. Thus, in the one case, a distinction between 'sodd*** cunts' and 'fuck*** cunts', whilst in the other case a distinction between 'fuck*** pricks' and 'sodd*** pricks'. Hence, in effect, an overall distinction between materialism and realism, with 'sodd*** cunts' and 'sodd*** pricks' at antithetical materialistic points, but 'fuck*** cunts' and 'fuck*** pricks' at antithetical realistic points in a spectrum stretching from 'sodd*** cunts' to 'sodd*** pricks', that is to say, from 'cunts' who sodomize to 'pricks' who sodomize, with the less extreme and more heterosexual 'cunts' who fornicate or practise coitus and 'pricks' who do likewise coming in-between.
15. And yet, while the great majority of people who use or reap such unpleasant expressions are undoubtedly bodily, there is scope, in a sense, for their extension beyond the world to the diabolic, whether on an alpha or an omega basis, so that a naturalistic equivalent may be inferred which, though less abusive than either of the worldly terms by dint of its inherent sexlessness, would suggest, contrary to my initial contention, the possibility of diabolic 'heads' being subject to denigratory abuse either as 'frigg*** cunts' or 'frigg*** pricks', depending on the perceived class or ideological status of the 'head' in question. However that may be (and I have to confess to never having heard use of either term in all my long experience of proletarian terms of abuse), there can be no doubt that such expressions will be far less relevant to 'heads' than to 'bodies' by dint of their inherently sexual nature. To suppose, in the light of the above possibility, that an absolutist use of either term, viz. 'cunt' or 'prick', as in 'that cunt' or 'this prick', entails a denigration of divine 'heads', i.e. minds rather than brains, would be both illogical and absurd; for a divine 'head' is even less of a body than a diabolic one and, especially with regard to omega-oriented divinity, should be above reproach. In sum, such terms, whether or not used in conjunction with sexually active references, are only really relevant in and to the world. It is for this reason that a divine society, based on Social Transcendentalist criteria, would discourage and eliminate, so far as was humanely possible, all reference to 'cunts' or 'pricks' among the People. Indeed, it is questionable whether such terms would be in regular use in that kind of society; for we cannot ignore the racial and social factors which contribute towards their regular employment and accordingly render them especially prevalent in countries like Great Britain, which is both autocratic and democratic. Even the Soviet Authorities were opposed, so far as I know, to the use of such expressions by the People; though that would be partly because 'cunts', so to speak, had been officially eliminated during the Revolution and the ensuing People's democracy had thereby rendered recourse to such terms of abuse obsolete - at least in theory. For is not the object of communist revolution to divide the 'pricks' from the 'cunts' and thereafter establish a classless, or proletarian, society ... in which only 'pricks' prevail?
16. Further to the above I find, on reflection, that one must theoretically allow for the possibility of a denigration of divine 'heads' from a worldly and/or diabolic (more likely) point of view, and on the basis of a 'snogg*** cunt/snogg*** prick' dichotomy, such as will logically flesh out, so to speak, our previous contentions on both alpha-stemming and omega-oriented levels, thus completing the full gamut of denigratory possibilities from idealism to realism or, alternatively, from realism to idealism, depending on whether we take an alpha-stemming (devolutionary) or an omega-oriented (evolutionary) point of view. Thus: idealistic 'snogg*** cunts' and/or 'snogg*** pricks'; naturalistic 'frigg*** cunts' and/or 'frigg*** pricks'; materialistic 'sodd*** cunts' and/or 'sodd*** pricks'; realistic 'fuck*** cunts' and/or 'fuck*** pricks' - all of which denigratory phrases can be diagrammatically accounted for as follows:-
1. idealistic 'snogg*** cunts' 8. superidealistic 'snogg*** pricks'
2. naturalistic 'frigg*** cunts' 7. supernaturalistic 'frigg*** pricks'
3. materialistic 'sodd*** cunts' 6. supermaterialistic 'sodd*** pricks'
4. realistic 'fuck*** cunts' 5. super-realistic 'fuck*** pricks'
with a progression or, rather, devolutionary regression from (1) to (4) on the one hand, and an evolutionary progression from (5) to (8) on the other hand.
17. Of snobs, nobs, yobs, and slobs in relation to idealism, naturalism, materialism, and realism - in that order.
18. A novelette should be more than just a short novel; it should be as distinct from a novel as a cigarette from a cigar or a two-seater car from a four-seater one. In other words, a novelette is a different genre than a novel, more petty bourgeois than bourgeois, and there is no reason why anyone who writes novelettes should also want to write novels. Nor is there any valid argument against such a person being called a 'novelettist'.
19. In regard to the parallel cited above between novelettes and two-seater cars, I can see no reason why such cars should not be called 'carettes', thereby standing to cars as cigarettes to cigars or, as I have contended, novelettes to novels.
20. Better to be alienated from others than alienated from the self.
21. Zoos will doubtless increasingly become a kind of Noah's Ark for the survival and protection of certain animals long after animals in general cease to exist in the wild, and largely because there will be no wild in the world of the future in which such animals could exist. Thus the zoo, considered as an institution, will keep a minimum number of each species in existence as a kind of zoological record of species traditionally found in the world - much as a museum keeps a minimum number of objects of historical importance as a curatorial record of their antiquity. From being a place where wild animals are kept in captivity for the benefit of public curiosity, the zoo will become the only place where animals can still be found, thereby transferring the reality of animal existence from the wilds to civilization, from the outside to the inside, from freedom to captivity, from the private domain to the public domain. One could speak of the zoo that is the last refuge of animals as a superzoo, though eventually even that will cease to exist, as evolution also leaves man behind in its quest for the absolute.
22. Although I regard the institution of marriage as inherently incompatible with the Social Transcendentalist 'Kingdom of Heaven' to come, since indicative of an alpha-stemming period of time, I would regard it as a revolutionary transformation for the better within the marriage ceremony if instead of the groom placing a wedding ring on the ring finger of his bride, the bride pinned a wedding badge on the chest, e.g. lapel, of the groom, in response to a sexual transvaluation whereby the woman had to prove her willingness for the man, rather than vice versa. Thus instead of: 'Do you take this woman to be your lawful wedded wife?' we would have something to the effect of: 'Do you take this man to be your lawful wedded husband?' followed by the pinning of a small, curvilinear badge on the man's chest. For it seems to me that men have deferred to women long enough and that, particularly within the context of civil marriage, women ought henceforth, during the remaining duration of the marital custom, to defer to men. After all, placing a ring on the fourth finger of a bride entails a concession, on the man's part, to alpha-stemming 'cuntesque' criteria (the ring being of vaginal and centrifugal connotation in contrast to the phallic and centripetal connotation of a badge) which few enlightened 'men of the people' would surely wish to make? It amounts to an atomic compromise between man and woman which, the more evolved the man, can only prove unacceptable. In fact, the truly enlightened, free-electron man or, rather, superman ... will scorn marriage anyway, deeming it too bourgeois. He would find both the placing and wearing of rings unacceptable - the mark of a 'cunt'. He looks forward to an age when only curvilinear badges will obtain, and not necessarily in connection with marriage either!
23. Possibility of distinguishing between: journals and/or periodicals, serious newspapers, tabloids, and magazines on the basis of a spectrum that stretches from realism to idealism via materialism and naturalism. Hence realistic journals, materialistic newspapers, naturalistic tabloids, and idealistic magazines, with (broadly) worldly amoral, worldly immoral, diabolic immoral, and divine moral implications - depending, to a greater or lesser extent, on the type of journal, newspaper, tabloid, or magazine in question.
24. From ladders to lifts via stairs - a kind of trinitarian progression from the Father to the Holy Spirit via the Son; though, given the fact that ladders, stairs, and lifts come in different shapes and sizes, not to mention materials, we should further distinguish between divine, diabolic, and worldly parallels in each case, with tripartite options respectively.
25. The fact that the assertion of a successive
Trinity was adjudged heretical in one age does not automatically render it so
in another. To speak of three
divinities, one succeeding another on an evolutionary basis, may be judged
heretical in a naturalistic alpha-stemming age, when the Father, as the nearest
Western equivalent of the alpha absolute, will have more theological importance
than the Holy Spirit, and when Christ, as the true focal-point of Christianity,
will be regarded as signifying the 'Three-in-One'. But it would be a poor sort of Churchman who
regarded it as heretical in an age which is sufficiently evolved to have an
omega orientation, in which only the Holy Spirit will count for anything in the
divine reckoning, and then only on the basis that it resides in the Second
Coming and can be transferred to the People ... should they democratically
elect to opt for it at the expense of their worldly, i.e. political, judicial,
and economic, sovereignties which, thereafter, would pass to the Second Coming
who, through his political Centre, took such 'sins of the World' upon his
shoulders, as it were, in a spirit of Christ-like sacrifice ... in order that
the People could go free of them and be all the more credibly saved in
consequence. Yes, I do believe in a
successive Trinity, with the Father (alpha) leading to the Son (Christ) and the
Son in turn leading to the Holy Spirit (omega), which will be the ultimate
divinity, a divinity emerging via the People and the post-human life forms
engineered out of them or, rather, their cyborg
successors ... as positive pure spirit, the wavicle
electron-electron attractions which should contrast absolutely with the wavicle proton-proton reactions of the central star of the
Galaxy from which, in my view, the theological postulate of the Creator was
consciously or unconsciously extrapolated.
To some extent it could be claimed that the Father is an autocrat's
divinity, the Holy Spirit a theocrat's divinity, and Christ a democratic
compromise, appropriate to the world, coming in-between. Certainly, I never speak in the name of the
Father, like Christ, but always from an omega standpoint, symptomatic of the
Holy Spirit. And I claim transcendent
sovereignty for myself on the basis not only of my supertruth,
commensurate with messianic revelations concerning the human and post-human
path to Heaven, but also of my virginal celibacy - a no-less important factor
in establishing and maintaining a messianic credibility! Should the People desire such sovereignty for
themselves or, rather, their selves, they will have to vote accordingly, when
the Social Transcendentalist option is put before them. Only thus can they become Holy Spirit and enter
26. Consequently, all men must come to me if they
wish to be saved; for I am the Superway, the Supertruth, and the Superlife,
and no man can enter the Superchristian (Social
Transcendentalist) 'Kingdom of Heaven' unless he votes for such an eventuality,
and a majority of the votes so cast permit of its establishment - an
establishment whereby political, judicial, and economic sovereignty would be
transferred to the Saviour, or the administrative aspect of the Centre, in
return for the ultimate sovereignty - the religious sovereignty of the Holy
Ghost. Only such peoples as the Messianic
Second Coming has chosen would be entitled to this ultimate sovereignty, should
they so decide. The true, or Catholic,
Irish people of the
27. It could be said of Christ that he took the external 'sins of the world' upon his shoulders at the Crucifixion, whereas it would seem to be the destiny of the Second Coming (who is not literally Christ) to take the internal 'sins of the world' upon his shoulders, once he assumes dictatorial power in the name of the saved People. An historical distinction between a proton outer and an electron inner - alpha and omega orders of 'worldly sin'. Death and life.
28. Devolution of divinity, or the concept of God, from the Creator to Christ via the Blessed Virgin, and evolution of divinity, or the concept of God, from Christ to the Holy Spirit via the Second Coming. In contemporary terms it could be said that 'God' has reached the evolutionary level of the Second Coming, and that the Second Coming will accordingly signify God in the world until such time as the People collectively become Holy Spirit, when God will attain, albeit crudely, to its ultimate manifestation prior to eventual transcendence, that is to say, when the concept of God will depart from both the Creator and Christ and become focused on the 'Third Person' of the Blessed Trinity. Such a People's God, or God of the People, will gradually develop in and beyond the People, i.e. through the succeeding post-human life forms (superbeings and supra-beings) engineered out of them or, rather, the (transitional) cyborgs ... by qualified technicians, towards a definitive realization in positive transcendent spirit - pure and blissful, the unified culmination of all evolution.
29. To a certain extent
the State is always an oppressor of the People, since the State levies taxes
(unlike the Church which, through its divine mission, seeks to alleviate the
sufferings of the People by bringing them closer to Christ). In the age-old struggle between the State and
the Church, which is equivalent to the Dark and the Light, the latter is
destined to triumph, though not before the Centre has come to pass and all
remaining State responsibility been dovetailed into the Centre, which will
reshape and redefine such responsibility in accordance with its overriding
religious essence, thereby subordinating it to an inferior place in the overall
hierarchy of Centrist priorities. In
Ireland the struggle, traditionally, between State and Church has been
particularly acute by dint of the former being an instrument of British
imperialism and the latter being, in its true manifestation, the representative
and chief consolation of the indigenous people.
Thus the struggle between the Dark and the Light has taken on, until
comparatively recent times, a British/Irish division which, while largely
extinct in the South, still obtains in the North (British
30. Being and doing translated into play and work, with devolutionary and evolutionary implications: alpha divine playing-against-self, alpha diabolic working-against-self, worldly alpha working-against-others, alpha worldly playing-against-others; omega worldly playing-for-others, worldly omega working-for-others, omega diabolic working-for-self, omega divine playing-for-self. As a rule, it will be found that divine and diabolic modes of play and work are psychical, in contrast to the physical nature of worldly modes of play and work. Therefore we may further qualify our basic devolutionary/evolutionary distinctions as follows:-
1. alpha-divine psychical playing-against-self 8. divine-omega psychical playing-for-self
2. alpha-diabolic psychical working-against-self 7. diabolic-omega psychical working-for-self
3. worldly-alpha physical working-against-others 6. worldly-omega physical working-for-others
4. alpha-worldly physical playing-against-others 5. omega-worldly physical playing-for-others
with (1) and (8) idealistic, (2) and (7) naturalistic, (3) and (6) materialistic, and (4) and (5) realistic - always bearing in mind our devolutionary and evolutionary distinctions, which render each antithetical equivalent somewhat mutually exclusive. Thus the more a man plays for himself, the less he will play against himself; the more a man works for himself, the less he will work against himself; and so on. It also follows that the more a man plays for himself, the less he will be disposed to work for himself, and vice versa, although no man is ever exclusively any one thing, neither with regard to the Divine and/or the Diabolic nor with regard to each of the worldly options, whether alpha or omega. We are composites with a specific bias one way or another, even when we most approximate, say, to an omega orientation as opposed to an alpha-stemming one. To be predominantly divine or diabolic or worldly is nothing exceptional in a world where absolutes are goals rather than established facts. But to be divine, diabolic, or worldly in equal measure would be as impossible as to be only divine or diabolic or worldly. It would be equivalent to being an idealist, a naturalist, a materialist, and a realist all rolled into one, and thus nothing at all. For equal attributes would simply cancel one another out, making for an abstract void which, theoretically speaking, would be morally nothing where the absolute was everything - assuming its eventual realization in the omega Divine. No, a man is, for example, an idealist only by dint of being predominantly idealistic. And what applies to the divine attribute applies no less to the diabolic one and to each of the worldly attributes as well. A balance between all four would be practically as well as morally impossible. Life is a struggle between the divine, the diabolic, and the worldly, not a rapprochement between incommensurables. On the alpha-stemming (proton) side of the atom, a devolutionary struggle between different negative orders of playing and working. On the omega-aspiring (electron) side of the atom, an evolutionary struggle between different positive orders of playing and working. Atomic overlappings will of course occur in the world. But as life draws closer, in evolutionary terms, to the omega absolute, so playing and working can only become correspondingly more absolutist in character and, no less importantly, psychical as opposed to physical. Eventually even psychical work will be eclipsed and accordingly left behind by psychical play, which, as I conceive it, is commensurate with spiritual self-realization.
31. There are, it seems to me, four grades of superman - namely, particle-biased atomic electron, wavicle-biased atomic electron, electron particle, and electron wavicle, which, translated into concrete terms, would be equivalent to: a) muscular supermen; b) fleshy supermen; c) brainy supermen; and d) spiritual supermen. Or, more simply, supermen of the muscles, the flesh, the new brain, and the superconscious mind, with muscle and flesh supermen polar opposites in the world, but new-brain and superconscious supermen polar opposites appertaining to the Devil/God dichotomy beyond it. Thus whereas muscular and fleshy supermen are inherently bodily, brainy and spiritual supermen are of the omega-oriented head - the former more characteristic of the Nordic and, in particular, American West, the latter ... of the Slavic and Third World East. For there is indeed an ascending hierarchy of supermen from First to Third World via Second World status, which parallels our basic tripartite distinctions between world, Devil, and God, or, alternatively, body, brain, and mind. Not that the West, for example, is devoid of brain- and mind-biased supermen - any more than the East is without muscular or fleshy supermen. It is just that the former will generally be more characteristic of the diabolic and divine parts of the globe, whereas the latter will typify its inherently worldly parts, which include the greater part of the Germanic West - that predominantly Caucasian civilization traditionally. For in our tripartite geographical and economic divisions of the globe into First, Second and Third Worlds, we find, broadly speaking, caucasoid, mongoloid, and negroid racial distinctions - distinctions which, no matter how generalized, are not without some relevance in the formation and overall existence of body-brain-mind options. In the twentieth century the most representative categories of supermen were of the muscular and fleshy types, which largely pertained to the West, whereas the brain type had a fringe standing (in relation to the truly contemporary) in the Communist East and has yet to come fully into his own - a fact which applies even more to the mind type of superman who, particularly in the Third World, is more a potentiality than an actuality at present. His time has also still to come. Indeed, speaking of supermen, or those who are class-consciously 'turned on' at one or another points of an electron-biased orientation, we can grade then from 1-4 in terms of realism, materialism, naturalism, and idealism, with the fleshy bias, i.e. good-looks, womanizing disposition, etc., being symptomatic of realism; the muscular bias being symptomatic of materialism; the new-brain bias (with its rational implications) being symptomatic of naturalism; and, finally, the superconscious bias (with its transcendental implications) being symptomatic of idealism - all biases existing, needless to say, on 'super' levels of their respective spectra.
32. There is no single relation between mind and brain, since people are not classifiable on an identical basis. Take, for example, the age-old dichotomy between art and science. Artists are clearly a different category of human beings from scientists - a category that, when true to itself, is predominantly of the mind rather than of the brain. The artist is one for whom mind, and hence subjective imagination, is uppermost, whereas the scientist is one for whom the brain, and hence objective inquiry, is uppermost. It is a wavicle/particle dichotomy, and although the artist has a brain, we can safely believe that it is subordinate to his mind and thus acts in the service of imagination - in contrast to the scientist, for whom, as already noted, the brain predominates, and thus subordinates mind to its objective inquiry.
33. To expand this dichotomy: one could argue that the artist's brain is an aside to his mind, or wavicle bias, whereas the scientist's mind is an aside to his brain, or particle bias. The artist's head - at any rate when judged in a traditional imaginative light - is a kind of extrapolation from the central star of the Galaxy, which in its wavicle purism corresponds to the Creator, whereas the scientist's head - again judged in alpha-stemming terms - is a kind of extrapolation from the sun, which, in its particle crudeness, corresponds to the Devil. The former is predominantly and inherently light ... with a heat aside; the latter predominantly and inherently heat ... with a light aside, so that while mind, corresponding to light, is the essence of the one, brain, corresponding to heat, will be the essence of the other. Therefore an artist is akin to God in the world, a scientist akin to the Devil there - two completely separate, independent beings whose ratio of mind to brain or vice versa is indicative, in its dichotomous nature, of two essentially antithetical destinies. Any attempt to judge them according to identical criteria, as though there was a single mind-brain relationship, can only lead to error.
34. Now what applies to 'heads', of both this and other descriptions, also applies, if to a lesser extent, to 'bodies', where different ratios of nominal mind to brain or, conversely, of nominal brain to mind can be found, depending on the type of worldly person in question, be he of a particle or a wavicle bias, disposed to fact or disposed, on the contrary, to fantasy ... in accordance with whether he is regarded as being, in a manner of speaking, largely extrapolated from the earth's crust or, alternatively, from its core - in greater or lesser degrees. The brain-biased 'body', who may well be bony or nervous or muscular, tends to look-in, as it were, at fact, scientific or otherwise, from the outside, i.e. as an interested spectator, whereas the mind-biased 'body', who may well be hot-blooded or vascular or fleshy, tends to look-in at fantasy, be it fictional or otherwise, from an interested spectator's, and hence passive, point of view. Neither of them will be actively intellectual or imaginative, as a rule. Now what applies to alpha-stemming 'bodies' applies no less to omega-oriented ones, who will be rather more democratic than autocratic, whether on muscular or fleshy terms. A similar particle/wavicle dichotomy cuts across the bodily working class, with (muscular) blue-collar workers broadly in the particle category and (fleshy) white-collar workers broadly in the wavicle one. 'Heads' of an omega-oriented disposition, whether of the new brain or the superconscious mind, will of course reflect a similar particle/wavicle dichotomy, with Super-antichristic and Superchristic implications, depending on whether we are considering artists or scientists, religious leaders or economists, Communists or Transcendentalists, etc., etc. In the electron-particle case, a superbrainy integrity; in the electron-wavicle case, a supermindful integrity - the ratio of brain to mind, or vice versa, depending on the type of omega-oriented 'head' in question. The supreme artist, or Second Coming, is effectively a manifestation of Holy Spirit in the world, being the farthermost imaginative stretch of a spectrum tending from the Father through Christ to himself or, put in psychological terms, from the subconscious to the superconscious via intermediate consciousness.
35. One of the things which our quartet of 'isms' ... from realism to idealism via materialism and naturalism ... tends to highlight, from an omega-oriented standpoint, is the narrow and rather limited value of dialectical materialism in explaining the historical process. For were history nothing more than a series of materialist frictions within a materialistic context, such a view as is expressed by dialectical materialism would be largely if not totally valid. But given the fact that, besides materialism, history also embraces realism, naturalism, and idealism, both in terms of devolution and evolution, it stands to reason that the materialist interpretation of history is only very partially valid, having a validity whose partiality mainly pertains to a materialistic phase of history, with particular reference to the anarcho-syndicalist struggles of the particle-biased blue-collar proletariat within the confrontational framework of a dialectic the envisaged outcome of which is the demolition of bourgeois capitalist power and the correlative achievement of a workers' republic. Thus we can see that, as an expression of the workers' struggle, dialectical materialism is an inherently Western phenomenon; for the dialectic, being relative, is essentially worldly, and where materialism prevails over realism, as it often does in the more advanced Western countries, then the dialectical struggle between workers and capitalists will take a materialistic form, i.e. have as its objective the total eradication of capitalist exploitation in the interests of a socialist absolutism which transcends liberal relativity. Let there be no doubt here: dialectical materialism is but one expression of the historical process, an expression largely confined to the West, or First World, in its materialistic (late) phase, which co-exists, as a rule, with dialectical realism, or the parliamentary struggle between the Left and the Right conceived as an end-in-itself, rather than a means to a proletarian end. Thus where dialectical realism and, hence, liberalism (in the broad sense of that term) is inherently relative, dialectical materialism strives towards the complete dethronement of the bourgeoisie in the name of worker management, ownership, and overall control of the means of production. Where dialectical realism is syndicalist, it is anarcho-syndicalist. Where dialectical realism is centralist, it is decentralist. Where dialectical realism is amoral, it is immoral. And, changing to a sexual metaphor, one could argue that where dialectical realism is heterosexual and/or bisexual, it is homosexual. The proletariat are regarded, in the schema of dialectical materialism, as agents of their own socialist salvation, rather than simply as tools or bargaining counters in the hands of union representatives. Anarcho-syndicalism is far more worker orientated than union orientated. It is essentially a grassroots phenomenon.
36. However, if the dialectical process, whether
realist or materialist, is inherently worldly, and thus largely Western, there
can be no question that above and beyond the world in the, as it were, diabolic
and divine parts of the globe, no such interpretation or mode of historical
change will strictly apply; for where the Second and Third Worlds are
concerned, we are not dealing with worldly relativity, as germane to the body,
but with diabolic and/or divine absolutism, as germane to the head in each of
its omega-oriented manifestations.
Therefore we are concerned not with dialectical realism or materialism
but, on the contrary, with what I shall describe as post-dialectical naturalism
in the one case, that of the diabolic, and post-dialectical idealism in the
other, that of the divine. Thus the
37. However that may be, both post-dialectical naturalism and post-dialectical idealism are no-less valid explanations of history and modes of historical change for the 'head' peoples to whom they especially apply than ... dialectical realism and dialectical materialism for the 'bodily', or Germanic, peoples of the contemporary West. To imagine that dialectical materialism is the sole or even chief vehicle of historical change, as does Sartre in his Critique of Dialectical Reason, is simply to leave the head out of account. Now if that is respectable among so-called progressive thinkers in the democratic West, it can only be frowned upon in the theocratic East, where Leninist and/or Maoist criteria tend to take precedence over Marxism. The time is fast approaching when even the West will find the dialectical explanation of history unconvincing on any but a very partial basis. For if post-dialectical trends are to prevail in the world at large, both dialectical realism and its rather more intransigent counterpart will have to be consigned to the rubbish heap of history, there to rot in sordid isolation from the ongoing process of world-historical change.
38. In relation to the physical States of
bourgeois and/or republican democracies, the (former) Soviet State was
metaphysical, which is to say, one primarily constituted on the basis of the
People rather than, as in Western contexts, the basis of either the government,
as in Britain, or states collectively envisaged as part of some vast
inter-state nation, such as the United States of America. In fact, taking parliamentary democracy
first, we may characterize the governmental State as realist, the inter-state
State as materialist, and the People's State as naturalist, with worldly
amoral, worldly immoral, and diabolically immoral distinctions respectively,
given that the governmental State exists, in effect, as a sovereign individual,
i.e. parliament, whereas both the inter-state State and the People's State are
inherently collectivistic. Indeed, if we
seek alpha-stemming correlations for each of these omega-oriented, or
evolutionary modes of the State, we find (working from the top down) that the
People's State has its antithetical parallel in a diabolic autocracy with one
sovereign ruler; the inter-state State has its antithetical parallel in the
city states and/or early nation states of a worldly alpha autocracy, or
tyranny; and, finally, the governmental State has its antithetical parallel in
the aristocratic oligarchies of ensuing democratic autocracies, of which the
House of Lords affords us the best existing example, since it co-exists with
the House of Commons in a Janus-like State which is
both autocratic and
at the same time - autocratic as regards the Lords, but democratic with regard
to the Commons. Now whereas alpha-stemming
antiquity affords us plentiful examples of political separatism and
isolationism, omega-oriented modernity has, by contrast, a more cohesive and
unified face - at any rate, as regards the constitutions of the different kinds
of States, whether or not they overlap with the traditional forms of the State
or, indeed, with one another. For no
State is ever entirely one thing, the People's State not excepted, since it has
a physical as well as a metaphysical dimension, the former expressed in the various
republics of the union. And yet, if the
People's State is predominantly metaphysical, it is not on that account
spiritual. For we
should distinguish between the metaphysical and the spiritual as between
People's democracies and the envisaged People's theocracies which I equate with
the coming Centre. Thus whereas
the diabolic, or new-brain level of the State is metaphysical as opposed to
physical, like the worldly or bodily levels of the State (whether governmental
or inter-state), the Centre will be predominantly spiritual to the extent that
it equates with a divine, or superconscious, order of
society above and beyond all state-isms - diabolic as well as worldly. For the Centre is not another form of the
State but, on the contrary, a manifestation of the '
39. Strictly speaking, the State is any mode of political organization within certain broadly accepted geographical boundaries. It is not a country or land mass, since Ireland is a country with, at the time of writing, two States, one republican and the other a part of the United Kingdom, and land, at any rate, ice masses like the North Pole and Antarctica have never been States, since no-one has seen fit to live on them and set up some form of political administration. Thus the State and the geographical boundaries of a country are not necessarily synonymous, although as a rule we do find State and country overlapping, as it were, in mutual identification. Certainly, there cannot be a State if there is not a country, or a densely populated area of land traditionally inhabited by peoples of neighbouring or kindred tribes. Peoples make countries, and countries make States. Before the white man came, the Australasian continent was not a country, still less a State or collection of States, but simply a sparsely inhabited land of no national determination. The white colonists created Australia, and in Australia they created the democratically-organized States which typify the modern nation, a nation, like America and Canada, which is rather more materialist than either realist or naturalist - the world in its late, or final, phase.
40. Although I admire Arthur Koestler as a writer, I find his desire for a reconciliation, on the basis of a chemically-induced balance, between the old brain and the new brain, the former conceived by Koestler as predominantly emotional and the latter as predominantly intellectual, is less a solution to the alleged problem of man's 'divided house', to use his phrase, than a retreat from transcendental progress towards a balanced dualism reminiscent of Harry Haller's redemption in The Steppenwolf, that Jekyll and Hyde novel by Hermann Hesse, in which the warring divisions between 'beast' and 'god' in its split-personality protagonist are finally overcome through a conversion process which results in Haller's accepting his human wholeness. Something analogous to that is essentially what Koestler wants to see come about, though, in fairness to him, he regards the emotional old brain (cerebellum) as traditionally and inherently more powerful than the intellectual new brain (cerebrum), and therefore as something that has to be controlled, if necessary via chemical means, in the interests of a psychic balance. However, such a balanced solution to the alleged imbalance which Koestler perceives in (amongst other publications) Janus - A Summing Up as the root cause of man's historical and social dilemma ... is no less bourgeois than Harry Haller's conversion to dualistic integration in The Steppenwolf, since it leaves humanity where we find it today - torn between old and new brains, beast and god.
41. No, a perpetual relativity is hardly the solution to man's dualistic predicament! Evolutionary progress demands a higher solution, and if in the course of such progress man is overcome (to use a Nietzschean turn-of-phrase), then the resulting life forms engineered out of him will be less disposed to relativity and correspondingly more disposed to aspirations towards a projected divine culmination of evolution in the ultimate absolutism - the absolutism, I need scarcely add, of the Holy Spirit. Certainly a new-brain collectivization would have no such dualistic divisions (or imbalances) as man, and while brain collectivizations may have to precede new-brain ones, we need not doubt that even they would be capable of a greater degree of integrated spirituality and omega orientation than man, and so stand closer, in evolutionary terms, to that new-brain absolutism which must come if evolution is to transcend a perpetual humanism ... such that could only appeal to a worldly and, in effect, bourgeois mentality. Besides, quite apart from moral and spiritual motivations (which are always uppermost in any idealistic mind), there is the population factor to consider, a factor to which Koestler draws more than passing attention in The Ghost in the Machine, and obviously in the spirit of someone deeply fearful of the consequences, both demographically and socially, of unchecked population growth. Yet, even with the inevitability of wars for some time to come, it is highly probable that the immense population increases which the twentieth century spawned will continue to rise at an ever-increasing rate, thereby making it virtually inevitable that, sooner or later, man will be obliged to transcend his species and become post-human, achieve, through artificial mutation engineered by various qualified technicians, the status of artificially-supported and no-less artificially-sustained brain collectivizations, which will have the distinct advantage of being able to 'house' far more lives in a given environment, or in the dwindling space available on this planet, than could reasonably be 'housed' in the human context, where bodies and bodily needs necessarily take up and require more space. Not only would the standard of life be considerably improved, i.e. rendered more consistently spiritual, through brains being artificially supported and sustained in collectivized contexts but, no less significantly, such contexts would be the only way in which the vastly greater populations of the future could reasonably be accommodated, with ever-increasing degrees of centro-complexification ... as when new-brain collectivizations supersede, via artificial mutation, brain collectivizations, and a life form antithetical, in evolutionary terms, to trees rather than, as with the preceding stage, to apes on trees ... ultimately comes to pass, a life form which I have elsewhere termed a Supra-being (to distinguish it from the preceding Superbeings, or brain collectivizations). Such an ultimate life form would take-up even less room than the penultimate one and, in any case, would find its proper environment in space centres where, at a relatively safe remove from the earth's gravity, the hypermeditative process which should lead to transcendence, and thus to the attainment of electron-electron attractions, would receive the maximum environmental encouragement. However, if Supra-beings are too far into the future to be worth seriously contemplating at present, the same, I believe, cannot be said of Superbeings, or brain collectivizations, which, in their hypertripping capacity, would logically follow-on from the cyborg stage of evolution here on earth, and in numbers greatly in excess of the current human population of the globe.
42. As to the cyborg stage of evolution, which I equate with a transition coming in-between transcendental man and the first of the post-human life forms, I would not want to give too exclusively an impression of robot-like beings who strut about the earth like knights in shining armour, since any such eventuality could prove more violent and competitive, in its unfolding, than that to which we are accustomed in terms of human life, particularly if the said robotic cyborgs felt they were invincible and ultrapowerful, scarcely accountable to governmental and/or social control! Heaven forbid that anything remotely resembling the sci-fi productions of star-wars type scenarios involving clashing metallic 'men' should ever materialize in reality! My hope is that if extensive transplantations or transmutations of human organs eventually lead to men becoming more artificial than natural, the men in question will be more disposed to peace and social integration than to war and gangsterism, being, to all intents and purposes, an improvement upon Les hommes moyen naturels/sensuels. Perhaps the term 'cyborg', with its robotic connotations, is too strong, or should be confined to only a comparatively small minority of future 'men' - like, for example, the police, who may well become the most artificial category of persons or, at any rate, have recourse to a kind or level of cyborg transmutation denied to the masses in general, with, maybe, metallic rather than plastic parts (inner or outer) for purposes of social expedience. But of course the police, or superpolice (as they might well have become by then), would be accountable to the leadership, and therefore pledged to behave in a manner guaranteed to uphold the peace, whether or not this sometimes resulted in a certain degree of intimidatory or corrective discipline.
43. Whatever the form it actually takes, it does seem that a transitional stage from late man to the first of the post-human life forms will have to be evolved through, and I dare say that life in that period will be more artificial for the great majority of people than natural. After all, man was not made in a day but, if we adopt a non-mythical approach to his origins, gradually emerged from the ape, or a certain species of ape. Now what applies to the emergence of man must surely apply to the emergence, in due course, of the Superbeing, that antithesis, as I conceive it, to the ape, and first of our envisaged two manifestations of post-human life - the other of course being the supra-beingful new-brain collectivizations which, in their greater uniformity and increased centro-complexification, would be as far beyond or posterior to man, in evolutionary terms, as trees were before or anterior to him, bearing in mind that trees preceded apes in the overall evolution or, as I prefer to regard it, devolution of life on earth ... from the starry cosmos. Ah, it is with the ultimate post-human life form that the dawn of a new cosmos will be in sight - a supercosmos, as it were, of the omega heavens converging and expanding in electron-electron attractions.
44. To distinguish between negative individualism, whether divine or worldly, which is alpha stemming, and positive individualism, whether divine or worldly, which is omega orientated, in regard to both negative spiritual and negative physical self-transcendence on the one hand, and to both positive spiritual and positive physical self-transcendence on the other hand. Likewise to distinguish between negative collectivism, whether diabolic or worldly, which is alpha stemming, and positive collectivism, whether diabolic or worldly, which is omega orientated, in regard to both negative soulful and negative physical self-assertion on the one hand, and to both positive soulful and positive physical self-assertion on the other hand. Taking negative individualism and negative collectivism first, we are distinguishing between proton-wavicle self-transcendence, proton-particle self-assertion, atomic-proton self-assertion, and proton-atomic self-transcendence, with alpha divine, alpha diabolic, worldly alpha, and alpha worldly overtones. By contrast, positive individualism and positive collectivism may be described, starting from the bottom up, in terms of electron-atomic self-transcendence, atomic-electron self-assertion, electron-particle self-assertion, and electron-wavicle self-transcendence, with omega worldly, worldly omega, omega diabolic, and omega divine overtones respectively.
45. Competition and co-operation are terms we can exchange for negative and positive, with alpha-stemming modes of individualism and collectivism competitive, but omega-oriented modes of individualism and collectivism co-operative. In the one case, competitive either vis-à-vis oneself or others, and, in the other case, co-operative either vis-à-vis oneself or others, bearing in mind that the 'self' differs between spiritual and physical according to whether we are referring to the divine or to the middle worldly, that 'others' differ between physical and soulful according to whether we are referring to the extreme worldly or to the diabolic, at whichever poles of their respective spectra. The divine is always wavicle centred, the diabolic particle centred, whether on a subatomic or a supra-atomic basis, whereas the worldly options are biased towards particles or wavicles within an atomic framework. Individualism is accordingly a wavicle integrity, noumenal in the case of the divine, whether alpha or omega, phenomenal in the case of the middle worldly antithesis, whereas collectivism is a particle integrity, noumenal in the case of the diabolic, whether alpha or omega, phenomenal in the case of the extreme worldly antithesis, i.e. worldly alpha and omega. You can only have collectivism between particles, which come together in groups while yet retaining their basic unit differentials. A wave, or wavicle, is an individual entity, not a collection of separate parts.
46. Concerning the distinction we have drawn between alpha-stemming competitive and omega-oriented co-operative antitheses, we find ourselves with the paradoxical integrities, for example, of competitive self-transcendence in the cases of the alpha divine and alpha worldly options, but co-operative self-assertion in the cases of the worldly omega and omega diabolic options. This is because competition is inherently reactive, and the proton aspect of the atom is nothing if not reactive, whereas co-operation is inherently attractive, as are electrons within the electron aspect of the atom. Just as proton-proton reactions precede worldly atomicity, so electron-electron attractions succeed it. Hence we should distinguish between competitive self-transcendence and co-operative self-transcendence on both spiritual (divine) and physical (worldly) levels, with an analogous distinction between competitive self-assertion and co-operative self-assertion on both soulful (diabolic) and physical (worldly) levels. War is basically competitive self-assertion within the collective context, whereas sport, by contrast, is predominantly co-operative self-assertion (team work, mutual respect, shared skills, etc.) within the collective context. Sex is basically competitive self-transcendence within the individual context, whereas dance is predominantly co-operative self-transcendence within the individual context. Both pairs of antitheses are inherently worldly, if on different terms - the first pair materialistic, and hence extreme worldly, but the second pair realistic, and hence middle worldly. Of course, competitive elements enter into the co-operative integrities and vice versa; for just as war has a co-operative side - at any rate, between members of the same army - so sport has a competitive one, now more, now less, according to the contextual circumstances. (The average football match contains more passes than tackles, a fact which testifies to its predominantly co-operative essence.) Likewise, sex and dance are partly interchangeable so far as the basic ratios of competition to co-operation are concerned, though, as a rule, there will be more competition in sex than in dance and, conversely, more co-operation in dance than in sex, always bearing in mind our fundamental distinction between the reactive and the attractive, negativity and positivity, which corresponds to the terms under discussion.
47. Now what applies to the worldly dichotomies applies just as much to the diabolic and divine dichotomies above, where self-transcendence and self-assertion are both competitive and co-operative, depending on the level and type of divine or diabolic equations, whether alpha or omega. The equation of competitive, or negative, self-transcendence with the Father would be no less valid than the equation of co-operative, or positive, self-transcendence with the Holy Spirit. Taking the subconscious and the superconscious as our psychic parallels to the divine poles, we may characterize dreaming as a manifestation of competitive self-transcendence ... in contrast to, say, LSD tripping as a manifestation of co-operative self-transcendence. Similarly, the equation of competitive self-assertion with Satan would be no less valid than the equation of co-operative self-assertion with the Antichrist. And if we extrapolate old-brain and new-brain options as parallels to the diabolic poles, we may characterize old-brain activity, whether emotional or wilful, as a manifestation of competitive self-assertion ... in contrast to new-brain activity, whether intellectual or wilful, as a manifestation of co-operative self-assertion. Both are of course soulful rather than spiritual, which is to say heat rather than light.
48. However, it would be wrong to suppose, in too Koestlerian a fashion, that the old brain is entirely emotional and the new brain entirely intellectual; for in point of fact emotions stretch from the one to the other, as of course does the intellect. It is rather that old-brain emotions will generally be more negative, and therefore aggressive, than those of the new brain ... on account of the greater preponderance of protons over electrons in that brain, whereas new-brain emotions will generally be more positive, or integrative, on account of the preponderating electron bias in the overall atomicity of the new brain, a brain which stands in a kind of atomically antithetical relationship to the old one - the lower, or alpha-stemming, brain. Thus whereas old-brain emotions are likely to be competitive, new-brain emotions will be co-operative, even though equally self-assertive. Taking awareness, emotions, and intellect as the three major factors or experiences of the psyche, we should ascribe a wavicle status to awareness, a particle status to emotions, and a kind of atomic status to intellect, which comes somewhere in between - almost as a cross, or compromise, between awareness and emotion. Yet we must not forget that just as emotions and intellect stretch from the old brain to the new brain, so does awareness, since we can distinguish between subconscious alpha-stemming awareness, as in dreams, and superconscious omega-oriented awareness, as in meditation. Whether the awareness in question be truly divine or a by-product of the diabolic ... will depend on the type of brain any given person has. For we have already established that not all brains are equal, and that while some are akin to extrapolations from the central star of the Galaxy, others seem to have been predominantly extrapolated from the sun, being to all intents and purposes more emotional than mindful or, which amounts to the same thing, more heat than light. An omega transvaluation within the framework of evolutionary progress does not alter the relativity of this basic polarity; for divine and diabolic spectra are just as distinct on a superconscious/new-brain basis as on a subconscious/old-brain one. Spirit and soul remain parallel despite relative fusings or overlappings, the 'mind' person and the 'brain' person are not interchangeable but two opposite types - artist and scientist, divine and diabolic, wavicle and particle, whether negatively or positively, competitively or co-operatively, biased towards protons or towards electrons.
49. And yet, if Koestler is wrong to divide the old and new brains too glibly between emotion and intellect, it could be claimed that my own division between divine mind and diabolic brain is less than wholly right. Since we have agreed that awareness and emotions are the twin poles of the head conceived on a sort of vertical rather than horizontal basis, and that intellect comes somewhere in between, it seems somehow better to distinguish between mindful and emotional people on a divine/diabolic basis, and to conceive of intellectual, or brainy, people as worldly or, at any rate, an amalgam of the two. I say this because my long familiarity with Koestler's fascinating tripartite distinctions between humour, science, and art has suddenly thrust itself upon me, making me freshly conscious of a parallel between humour and emotions, science and intellect, and art and awareness, with electron-particle, atomic-electron, and electron-wavicle overtones - at least in relation to an omega orientation (seeing that alpha-stemming 'humour' would be rather black and possibly more aligned with a scowl-producing phenomenon than with one inducing smiles!).
50. Koestler distinguishes in a variety of books, not least The Act of Creation, between what he calls the 'Haha!' reaction, the 'Aha!' reaction, and the 'Ah ...' reaction, alleging connections with humour, science, and art respectively. Now if we examine these reactions in the light of my own atomic parallels, we shall find that the 'Haha!' reaction, being absolutist and particle suggesting, connotes with an electron-particle absolutism; the 'Aha!' reaction, being relative and therefore atomic suggesting, connotes with an atomic-electron relativity; and the 'Ah ...' reaction, being absolutist and wavicle suggesting, connotes with an electron-wavicle absolutism. Thus instead of having a horizontal progression, as in Koestler, from 'Haha!' to 'Ah ...' via 'Aha!', the latter of which is manifestly a combination of the other two, we would have a vertical arrangement with 'Ah ...' at the top, 'Aha!' in the middle, and 'Haha!' at the bottom - the 'Ah ...' reaction co-operatively self-transcending, the 'Aha!' reaction both self-transcending and self-assertive on co-operative terms, and, finally, the 'Haha!' reaction co-operatively self-assertive. Thus whereas the 'Ah ...' reaction would pertain to the superconscious region of the psyche as the awareness aspect of the new brain and be inherently subjective, the 'Haha!' reaction would correspond, by contrast, to the emotional aspect of the new brain and be inherently objective. The 'Aha!' reaction, on the other hand, would correspond to the intellectual aspect of the new brain and be both subjective and objective in possibly equal measure.