151. Excessive talk is another manifestation of centrifugal objectivity, albeit more on the primitive divine side of the dualistic equation on account of its spiritual or, at any rate, intellectual nature.  Physical abuse or force would be its relatively diabolic counterpart, always bearing in mind, however, that the body is more worldly, or of the world, than either diabolic or divine.  Certainly the more subjective a person is, the less he either talks or employs physical force.  I say nothing of sex.


152. Seeing corresponds to the primitive Divine - a passive, almost centripetal phenomenon, whereas looking corresponds to the primitive Diabolic on account of its strongly centrifugal and objective nature.  Some people are more biased towards seeing than looking, others more biased towards looking than seeing, while still others remain approximately balanced between the two.  And yet, compared with inward looking and seeing, all such optical activity is alpha stemming in character and therefore not strictly relevant to or characteristic of an omega-aspiring age, in which the inward, or subjective, tends to predominate over the outward, or objective.


153. Yet the inward is also divisible between more evolved divine and diabolic extremes, with insight corresponding to the former on account of its relatively passive nature, and rational cogitation corresponding to the latter on account of its relatively active nature - a kind of poetic/philosophic distinction paralleling a State/Centre dichotomy.  The goal of psychic evolution is to maximize insight through infused contemplation of a non-verbal and wholly transcendent order.  Needless to say, all seeing and looking, together with their aural correlations (of hearing and listening), will eventually wither away.  For the objective must ultimately be superseded by the subjective, if true divinity is to be achieved.


154. To distinguish between the false divinity of the alpha absolute, viz. the Father, which is centrifugal and proton-constituted, and the true divinity of the omega absolute, viz. the Holy Spirit, which is centripetal and electron-constituted.  Objective and subjective, beginning and ending.  The central star of the Galaxy, corresponding to the alpha absolute, is a unity in proton-proton reactions.  The ultimate 'globe' of pure spirit, corresponding to the omega absolute (of transcendent futurity), will be a unity in electron-electron attractions.  No small distinction!


155. Strictly speaking, divine and diabolic extremes correspond to the head in its mind/brain dichotomies, i.e. subconscious mind/old brain, conscious mind/mid-brain, superconscious mind/new brain, and therefore cannot be applied to the body, which, unlike the head, corresponds to the planet and is consequently a kind of diluted diabolic/divine compromise.  Sex is not so much diabolic or divine (on primitive alpha-stemming levels) as ... of a worldly primitivity with positive sensation as its inducement, making for a divinely-biased worldliness overall.  Sex is accordingly the religion of the masses, who, especially in a primitive or decadent age, are rooted in the body, not in the head.  One recalls Baudelaire's phrase about sex being the 'lyricism of the masses'.  And yet, just as the masses evolve from one level of worldliness to another, so sex evolves with them, becoming at length more artificial and transcendent than natural and mundane.  Eventually, as the People assume divinity, it will be eclipsed by the spirit.  For sex is ever rooted in the flesh.


156. Social Democracy - Social Theocracy (Social Transcendentalism); Democratic Socialism - Theocratic Socialism (Transcendental Socialism).  Hence Social Democracy is to Democratic Socialism what Social Theocracy or, rather, Social Transcendentalism is to Transcendental Socialism: a white-collar biased politics paralleling a blue-collar biased politics within a specific ideological framework, i.e. democratic and hence relativistic in the one case; theocratic and hence absolutist in the other.  Indeed, it is almost as though Social Transcendentalism and Transcendental Socialism were absolutist extrapolations from Social Democracy and Democratic Socialism respectively, extrapolations pertinent to a transcendental rather than to a Christian age or society.  Which is doubtless true to a degree.  But if Social Democracy and Democratic Socialism are rivals for the working-class vote within the same society, i.e. a democratically relativistic one, then Social Transcendentalism and Transcendental Socialism could only be rival working-class ideologies within separate societies, as befits the more absolutist nature of a transcendental, and therefore properly theocratic, stage of evolution.  In other words, whereas rival democratic parties can co-exist within a realistic context or stage of evolution, there can be no question of alternative theocratic parties doing so within the more evolved context of a truly idealistic stage of evolution, where absolutist criteria increasingly prevail.


157. Alternative types of People's theocratic salutes, depending on the ideological bias: open-hand raised arm Fascist salute, comparable to a synthesizer or a streamlined scooter; closed-hand raised arm Social Transcendentalist salute, comparable to a guitar synthesizer or a stripped-down scooter; closed-hand bent arm Communist salute, comparable to a Stratocaster-styled guitar or a plain motorbike; open-hand bent arm Transcendental Socialist salute, comparable to a synthesized Stratocaster-style guitar or a streamlined motorbike.  Therefore one has a progression, paradoxically, from wavicle idealism to particle idealism on the theocratic Left, and from particle realism to wavicle realism on the theocratic Right.  And yet, only Social Transcendentalism is capable of expanding, in due course, towards a more idealistic orientation ... in supertheocracy, which would entail a new wavicle idealism commensurate with an unequivocally transcendental orientation.  Thus an open-hand raised arm salute with a kind of Y-like divide in the fingers, not to be confused with the more conventional and easier two-finger 'victory' salute which, in any case, is quite common these days ... in an informal and hence popular kind of way - probably Ecological in character, since suggesting a compromise between Communist and Fascist saluting, with greater or lesser degrees of idealism, depending on the position of the arm.


158. Generally speaking, women tolerate men for the sake of their children; men tolerate children for the sake of their women; and children tolerate parents for their own sake.


159. In relation to the act of coitus, the penis is a wavicle, or idealistic, equivalent, and the vagina is a particle, or materialistic, equivalent, the combination thereof constituting a worldly realism.  For sex is of the world - bone, muscle, and flesh surrounding and entrapping the blood-engorged penis, which ejaculates semen into the womb like a volcano erupting its molten lava into the void.  An atomic fusion, with primitive soulful idealism subservient to a no-less primitive natural materialism.


160. The Irish Republic is the political equivalent of man breaking free of female sexual domination, though not necessarily of fellow males.


161. With the establishment of the Free State, the Catholic Irish liberated themselves from British political domination, the Irish penis breaking free of the British vagina, so that it was at last possible for the Irish male to become self-serving.  Hitherto, Britain had Ireland in its grip like a vagina surrounding and entrapping a penis, squeezing the life from it in the name of His/Her Majesty, the imperialist child of an ill-fated marriage.


162. If the British are, and have long been, deeply mired in sex, it is because of their essentially feminine, materialist nature, which takes worldly criteria for granted, though traditionally rather more from a vaginal than a phallic point-of-view.


163. Materialistic reaction - naturalistic inaction - realistic action - idealistic attraction.  The four stages of evolution and their qualitative correlations.  Thus while reaction corresponds to the objective, attraction, its antithesis, corresponds to the subjective, with atomic inaction and action respectively corresponding to subjective objectivity and objective subjectivity, approximately analogous to Church and State.


164. Reaction is a materialistic attribute corresponding to the Strong; inaction is a naturalistic attribute corresponding to the Beautiful; action is a realistic attribute corresponding to the Good; and attraction is an idealistic attribute corresponding to the True.  Reaction and action correspond to the particle side of the atom, albeit within the framework of proton/electron distinctions.  Conversely, inaction and attraction correspond to the wavicle side of the atom, likewise within the framework of proton/electron distinctions.  Kingdom and State on the one hand, Church and Centre on the other hand.


165. Theory concerning the evolution of love from materialistic beginnings to idealistic endings: reactive love for a person of the opposite sex; inactive love of man in notions of Christian brotherhood or of the personal self; active love of selves in socialistic change; attractive love of the self in spiritual contemplation.  Thus a progression from the objective to the subjective via naturalistic and realistic, subjectively objective and objectively subjective, intermediate stages.  Needless to say, such stages correspond to historical as well as to class-evolutionary patterns.  The highest love is not only the most idealistic but also the most proletarian.  And its intensive realization necessarily excludes lower forms of love, particularly the materialistic and naturalistic.  He who is the most self-centred in spiritual love is the most divine, the closest to omega divinity and furthest from the alpha-stemming centrifugal.  His subjectivity has eternal validity.


166. In addition to the above and coming in-between active and attractive love, one could cite unattractive love, which, as a hard-line Socialist/Communist phenomenon, may be regarded as embracing anything from homosexuality to TV addiction.  Such 'love' is therefore the missing link in the chain of loves stretching from reactive beginnings to attractive endings, and can be accorded a hard-line electron-particle equivalent beyond the liberal atomicity, or proton-wavicle/electron-particle compromises, of active love.


167. Ideological periods in relation to religion and politics: materialistic Theocratic Autocracy; naturalistic Autocratic Theocracy; realistic Democratic Theocracy; idealistic Social Transcendentalism/Pure Transcendentalism (supertheocracy).  Materialistic Autocratic Autocracy (superautocracy)/Democratic Autocracy; naturalistic Autocratic Democracy; realistic Democratic Democracy (superdemocracy); idealistic Transcendental Democracy (see diagram):-


              MATERIALISM                       NATURALISM


       R.   theocratic autocracy                             autocratic theocracy

       P.    autocratic/democratic autocracy               autocratic democracy



             REALISM                                 IDEALISM


       R.   democratic theocracy                            social theocracy/supertheocacy

       P.    superdemocracy                                  theocratic democracy


Thus, within the religious spectrum (R), a progression from Paganism to Transcendentalism via Roman Catholicism and Protestantism, while, within the political spectrum (P), a progression from Monarchism to Communism via Constitutional Monarchism co-existent with a parliamentary democracy and Republicanism.  The distinction I draw between autocratic autocracy (super) and democratic autocracy within the context of materialism is between a more-or-less untrammelled monarchic tyranny and the constitutional regulation of the monarch by his nobles, as in the much-cited example of King John and the Magna Carta (1215) in England.  By contrast, an autocratic democracy, such as exists in the United Kingdom, signifies a sort of compromise between autocracy and democracy, monarchism and republicanism, in the guise of the sovereign parliament, that uniquely bourgeois centrality which co-exists with and is theoretically in the service of a constitutional monarchy, thereby denying the People true, or republican, sovereignty.  Only with a democratic democracy (super), established on the basis of republican freedom, do the People become politically sovereign, and from there to a theocratic democracy, established on the basis of social democracy, is but an idealistic step away ... correlative with a transcendental age.  As regards the religious spectrum, the distinction between theocratic autocracy and autocratic theocracy obviously parallels the above-mentioned political distinction between superautocracy and autocratic democracy, with God-king paganism significant of the former and, in a later and more naturalistic age, Roman Catholicism significant of the latter, the focus having shifted away from the Creator towards Christ, albeit a Christ firmly under papal control.  However, it is against such autocratic control of religion that a democratic theocracy arises ... in which, under Protestant auspices, the People acquire greater religious freedom (of worship) in a context analogous to republicanism without, however, actually becoming religiously sovereign.  For that can only come to pass with Social Transcendentalism and, paradoxically, Catholics are among the categories of religious affiliation adjudged most entitled, under Messianic auspices, to such a sovereignty - one in which the People assume transcendental status within the religious framework of the Centre and strive towards its ultimate realization in heavenly bliss.  However, just as the more absolute autocracy of untrammelled monarchism was succeeded by a relatively liberal autocracy subject to constitutional restrictions, so, within the context of our religious spectrum, must the tripping transcendentalism (of Social Transcendentalism) eventually be succeeded by a more absolute transcendentalism which, implying a direct rather than indirect cultivation of the spiritual self through meditation, may be regarded as supertheocratic, the ultimate manifestation of spiritual freedom.  And yet, this does not invalidate the justification of an LSD-oriented form of self-realization, neither in the short term nor, following the eventual eclipse of human civilization by the post-human life forms of millennial futurity, in the long term, with specific reference to brain collectivizations artificially supported and sustained, which should constitute the first of two categories of post-human life.


168. Materialistic love pertains to the Kingdom, idealistic love to the Centre.  Naturalistic love pertains to the Church, realistic/socialistic love to the State.  Overlappings do of course occur, but the more idealistic the love, the less place there can be for materialistic love.  Centre and Kingdom are mutually exclusive.


169. As a rule, a man's love is more subjective than a woman's.  Liberated women are capable of subjectivity, but the more traditional or innately feminine a woman is, the more objective and, hence, centrifugal her love.  Her capacity for generalized love far exceeds even the least masculine of men, who will still harbour some kind and degree of particular bias.  For, as a rule, man seeks in woman an outer reflection of his innermost self, which is particular, whereas woman looks to man for an inner reflection of her outermost self, which is general, both selves tending in opposite directions - the former centripetal and the latter centrifugal, the inevitable consequence an atomic clash or, as some would prefer to say, fusion.  It is precisely because a man's love is particular that it is essential, in contrast to the apparent, because generalized, love of women.  In reality, women are better haters than lovers.  But superficial appearances serve to contradict or camouflage this fact, as, from the opposite standpoint, in the case of men, whose bites are not normally as sharp as their barks.  Nevertheless a naturalistic subjectivity vis-à-vis a particular woman is grossly inferior to an idealistic subjectivity which transcends the physical altogether, and thus stands truly closer to the Holy Spirit.


170. Despite appearances to the contrary, women have traditionally been more positive than men, positive, that is to say in terms of reflecting a proton bias, which accords with an active or practical disposition, and doubtless many if not most of them still are ... to the consternation and exasperation of peace-loving males, particularly the most evolved men who, notwithstanding an ability to act, normally prefer a passive, which is to say negative, existence ... in deference to an electron bias - the very bias which conforms to properly masculine criteria, now more than ever before.


171. Autocratic, democratic, and theocratic (or, alternatively, pagan, Christian, and transcendental) types of crossed-leg/crossed-hand sitting postures, beginning with legs crossed at ankles and hands crossed on or between the thighs, making, in each case, for an autocratic concession to gravitational force downwards.  However, proceeding to the next level, we shall find legs crossed on thighs and arms crossed on the chest, which suggests, in each case, a democratic neutrality between gravitational force both downwards and upwards, thereby constituting a worldly mean where what may be termed middle-ground crossing procedures apply.  With the third level of limb crossings, however, we find an ankle crossed on a thigh and hands crossed behind the head, which suggests a transcendental defiance of gravitational force both downwards (with regard to the legs) and upwards (with regard to the arms) that may therefore be said to constitute a theocratic ideal, closer in essence to the Holy Spirit.  Obviously, there are class implications to the way a person sits, and if the first two positions described above are aristocratic and bourgeois respectively, then the third position is relatively proletarian, because symptomatic of a more evolved and, hence, transcendental mentality.  Not everyone sits in a stylistically-integrated fashion, nor indeed in one or another of the above-mentioned ways, but those who do are undoubtedly more of an ideological/class piece than those who don't, evidently being more civilized and 'together' in their heads than the rest.  However, we should not overlook the fact that while the third, or transcendental, position would be appropriate to an omega-oriented closed society, the first and second, being relatively pagan and Christian respectively, would be quite inappropriate and - assuming anyone were to sit at all - therefore effectively taboo.  Sitting, no less than anything else, could only be done on a transcendental basis, indicative of a free-electron homogeneity.  Open-society options would cease to apply.


172. Fascist packet mash and Social Transcendentalist crisps; in contrast to Communist thin chips and Transcendental Socialist crinkled thin chips, which are slightly mash-like in appearance.  Hence a decrease of idealism in the case of crisps vis-à-vis packet mash, but an increase of idealism in the case of crinkled chips vis-à-vis plain chips.  Crisps are crispy and thus slightly materialistic, whereas crinkled chips are soft - some would say slushy - and thus relatively idealistic, albeit still less idealistic than crisps overall.


173. Curious how, until now, I hadn't thought of crisps as an alternative potato food.  And yet that is precisely what they are, if more artificial, and hence transcendental, than packet mash, not to mention chips.  Consequently to buy a bag of crisps is the Social Transcendentalist equivalent of buying a bag of chips; although if one is to distinguish between plain and crinkled chips, it seems only fair that we should also distinguish between plain and flavoured crisps, relegating the former to a Fascist equivalence on a par with, if not actually below, packet mash.


174. Considered from a transcendental perspective, it can be seen that the relativity of underclothes and overclothes is a bourgeois or worldly phenomenon of comparatively recent origin in the overall history of sartorial evolution, which began rather more on the level of overclothes or, rather, objective clothing of a necessarily centrifugal and therefore dress-like nature, as pertinent to a pagan and proton-biased stage of evolution.  Thus the introduction of underclothes presupposes an atomic relativity in which the electron, or centripetal side of the human atom, is beginning to assert itself and to establish an equality with proton precedents which cannot but result in their modification both inwards and downwards or, to be more specific, in terms of tightening and shortening, so that, for example, close-fitting knee-length skirts, as relative to bourgeois criteria, increasingly come to replace flouncy dresses, thereby relegating such proton-biased clothing to the historical background.  Trousers signify a particle-biased, or outer, atomicity, but the use of underpants intimates of a wavicle-biased, or inner, atomicity which accords with a more centripetal, subjective trend away from such outer clothing towards a totally absolute transcendentalism in which, one can only surmise, clothing extrapolated from underclothes, particularly of the 'long-john' variety, becomes the sartorial norm, in accordance with free-electron criteria pertaining to the ultimate stage of human evolution - one necessarily highly centripetal and, accordingly, intensely subjective in character.  Such clothing or, rather, superclothing would of course take the form of one-piece synthetic zippersuits, and would be worn without underclothes ... for the simple reason that it derived from underclothes and was consequently equivalent, in a manner of speaking, to them, to the extent of being intensely centripetal and therefore subjective in character, all clothing having become the complete antithesis to the dress-like centrifugal objectivity of alpha-stemming civilization.  Thus from centrifugal beginnings to centripetal endings, with the overclothes/underclothes relativity coming in-between ... when worldly criteria obtained (as, to some extent, is still the case at present).  Clearly, underclothes are a kind of ecclesiastical idealism vis-à-vis (secular) overclothes, arguably more Protestant than Catholic in character, and accordingly of a neutron-biased, atomic-wavicle status in harmonious contrast to the neutron-biased, atomic-particle status of liberal trousers, particularly when worn with a jacket (whether or not forming a suit) in the conventional middle-class manner.  On the other hand, jeans would more conform to an electron-particle bias commensurate with a post-liberal secular materialism, and we can take it as axiomatic that the more left wing the jean-wearing person, the less likely he is to wear underclothes, since too absolutist, in a materialistic kind of way, to desire any compromise with that which pertains to an ecclesiastical bias.  However, being extreme left in an extraparliamentary socialistic way and being Communist, or extreme right-wing theocratic, are far from the same thing, so what applies to the radical Socialist may be quite irrelevant to a Communist, particularly to the more evolved (Transcendental Socialist) type of Communist, who may well favour some kind of underclothing (though of a different and probably less conventional order than that favoured by right-wing democrats and Nazi extremists), assuming he doesn't regard the close-fitting leathers he may be wearing as equivalent to underclothes and therefore not requiring any additional clothing.  Certainly tights, which are rather more fascistic in character, can be regarded in such a light, and from there to PVCs is just an ideological step away - one bringing centripetal subjectivity to a head, which is to say to a full-blown electron-wavicle status commensurate with the most evolved humanity.


175. In relation to loose-fitting and/or flounced dresses, tight-fitting dresses correspond to an inner femaleness, an ecclesiastical redemption on the alpha-stemming level of a proton-wavicle equivalent.  Similarly, in relation to loose-fitting and/or flounced skirts, tight-fitting skirts correspond to an inner half-femaleness or, rather, an electron-biased androgynous compromise, a liberal redemption on the worldly level of an atomic-wavicle equivalent.  Beyond the worldly level, dresses and skirts become taboo, as free-electron criteria, necessitating jeans, tights, leathers, and PVCs, increasingly prevail.  A truly closed free-electron society would put all alpha-stemming and atomic clothing under ban, thereby achieving an omega-oriented homogeneity on the level of the utmost centripetal subjectivity.  Only the inner would prevail and, needless to say, within a radically theocratic context.


176. Generalized sense in which each of the major arts, viz. sculpture, painting, literature, and music, may be regarded as paralleling specific evolutionary stages from the beginnings of civilization in materialism to its future culmination in idealism.  Thus sculpture as pre-eminently appertaining to a materialistic stage of evolution, painting as pre-eminently appertaining to a naturalistic stage of evolution, literature as pre-eminently appertaining to a realistic stage of evolution, and finally, music as pre-eminently appertaining to an idealistic stage of evolution, as in the following diagram:-




         SCULPTURE             PAINTING            LITERATURE        MUSIC


where we can distinguish between objective beginnings (O) and subjective endings (S), with due gradations or compromises coming in-between (SO, OS).  Clearly, sculpture is an objective art form concerned with the outer, with form, and therefore highly materialistic in construction, particularly when pertaining to its rightful epoch in pagan antiquity, whereas painting, though still objective to the extent that the outer world is delineated in a formal way, redeems and in some degree transmutes this objectivity through the flat plane of the canvas, which attests to a certain subjectivity whereby the human mind impinges upon external reality and establishes, in consequence, a naturalistic perspective.  Conversely, literature is primarily concerned with the subjective, with society and/or ideological relations between people which depend for their realization upon an objective account of life as the necessary framework in which such relations can be established, and is therefore pre-eminently a realistic art form, essentially liberal in scope.  But music, being concerned with the inner, with spiritual content, extends beyond objective subjectivity to the subjective-proper, and is accordingly an idealistic art form - indeed, the ultimate art, particularly when conceived in the most pitch-oriented and, hence, essential terms, as pertaining to a transcendental age.  For just as sculpture is never more sculptural than when completely formal and therefore soulless, as with ancient Greek 'eyeless' sculpture, so music is never more musical than when it is entirely a matter of spiritual content and accordingly transcends all programmatic or formal designs.  Thus while sculpture becomes less genuinely itself and more approximate to painting, as naturalistic civilization supersedes materialistic civilization, so, by contrast, music becomes more genuinely itself as realistic civilization, primarily literary in character, is superseded by idealistic civilization, and absolute criteria increasingly obtain, as pertaining to a transcendental age.  From bourgeois beginnings, music grows to full idealistic maturity within the context of proletarian civilization, thereby becoming a channel for and vehicle of divine feelings, in antithetical contrast to the formal concerns of pagan sculpture.  From materialistic appearances to idealistic essences, with all due gradations of art and literature coming in between.


177. In terms of Father-oriented sculpture, it is not the formal so much as the formless that may be accorded a strictly alpha-stemming status, as relative to primitive divinity, and undoubtedly the best example of such formless sculpture in the British Isles is to be found at Stonehenge, where the circular arrangement of stone monoliths attests to pagan religion in relation to the First Cause or Demiurge - probably the central star of the Galaxy, a star uniquely significant of idealistic objectivity.  Conversely, with omega-aspiring music, it is the pitch-biased content that attests to a transcendental orientation, in contrast to the sheer materialism of intensely rhythmic music, which is rather less divine than antichristically diabolic.


178. Distinctions between teutonic Antichrist and slavic Antichrist, as between Marx and Lenin, Democratic Socialism and Transcendental Socialism, with the latter more genuinely Antichristic by dint of its absolutist - and therefore theocratic - extremism.  In relation to Lenin, Marx would seem to be a worldly and, hence, democratic Antichrist, as pertinent to teutonic civilization.


179. Interesting how rock songs suggest a transition between literature and music, the age of realism and the age of idealism, with the lyrics and vocals pertaining to or, rather, stemming from the former, and the music aspiring towards or incipiently indicative of the latter, thereby establishing a socialist equivalent, whether on democratic or theocratic terms, depending on the type of rock in question, i.e. hard or soft.  Doubtless the contemporary importance of rock music in the West, particularly in countries like Britain and America, is that it signifies and reflects a sort of cultural parallel to Social Democracy, whether in terms of Western-oriented Socialism, in which lyrics count for more than music and the essence of the genre is accordingly democratic, or in terms of Eastern-oriented Communism, in which music counts for more than lyrics and the essence of the genre is accordingly theocratic, and thus closer to the level of a People's democracy, where centralized rather than mass-participatory criteria tend to prevail.  Hence an overall distinction between rock 'n' roll and hard rock on the one hand, and between soft rock and jazz-rock on the other, with the latter especially indicative of a theocratic bias, albeit more in terms of the Antichrist than of the Second Coming, and therefore less genuinely theocratic.  Even rock-jazz would be more genuinely theocratic and, hence, jazzy ... to the extent of being above and beyond all compromise with words, and accordingly not a matter of song but of pure music, as germane to Social Transcendentalist criteria.  And from there, the superjazz of the purest possible music would be just a question of pitch-oriented time.


180. Certainly, in relation to literature, rock music can be regarded as constituting an evolutionary 'fall' from (thoughtful) reading to (vocal) singing, the centripetal to the centrifugal, the inner to the outer, although of course inseparable from musical accompaniment, usually of a predominantly rhythmic nature, and consequently transitional from literature to music or, rather, supermusic ... as relative to a theocratic age.  And yet, the word 'transitional' is itself problematic and thus not wholly convincing, since one is obliged to admit that rock singing can be - and for many people actually is - an end-in-itself, with no aspirations towards pure music.  In short, a kind of communistic proletarian dead-end.  Only a relatively small number of proletarian musicians are capable of jazz-rock, and not all those who play in this highest rock-based category would be capable of making a transformation up to rock-jazz, changing musical spectra, so to speak, and abandoning vocals for good.  Obviously, ideological, cultural, intellectual, and even ethnic factors combine, in greater or lesser degree, to decide who plays what and how.  Yet we have to envisage an age when, through a variety of changes, song writing no longer prevails and only pure music exists - a synthesizer-based supermusic that truly accords with the utmost theocratic subjectivity.  Only then would idealism be in full-flower.


181. Suggestion of an antithetical equivalence between rock music and early paintings, or paintings encased in a large, quasi-sculptural frame, with transitional implications between sculpture-proper and subsequent free-hung paintings.  So that just as rock music, as described above, suggests a transitional reality between literature-proper and pitch-biased supermusic, a transitional reality is likewise suggested by such 'sculptural paintings', albeit on vastly different terms.


182. In comparison to truly idealistic musicians, sculptors are really materialistic fools.  It is difficult to conceive of a man of true spiritual insight and intelligence becoming a sculptor, particularly in this day and age.  Even art is somewhat suspect ... except when conceived on the highest post-painterly terms - terms embracing light art and holography.


183. If beauty is the traditional naturalistic concern of art, then ugly paintings, or those that distort natural phenomena, have to be regarded as a type of anti-art, and therefore as false and degenerate.  However, this is not true of abstract art which, at its highest level, tends to intimate of light art and thus to reflect a transvaluation of values ... from beauty to truth, appearances to essences, becoming in the process a kind of superart.  Such 'art' is doubtless spurious when considered from a strictly aesthetic viewpoint, but at least it signifies an attempt to come to terms with spirit, as germane to an age of music.  It is an art more musical than literary or painterly, with, at times, a strong suggestion of musical notation ... as in Mondrian's Broadway Boogie-Woogie and some of the works of Kandinsky, Miro, Klee, Bomberg, et al.


184. One should distinguish between attenuated realism or naturalism and ... abstraction.  For while some of the art in the former category may appear abstract, it is really tail-ending the epoch of aesthetic objectivity as a manifestation of bourgeois decadence, rather than intimating of post-aesthetic subjectivity.  This is certainly true of Turner, particularly of his late-period quasi-Impressionist canvases, and it is even truer of Impressionists such as Monet, Pissarro, and Sisley, whose works, while still objective, seem to dissolve representational appearances in a nebulous haze of attenuated naturalism.  Indeed, so hazy are the most radical examples of their works ... that it as though an extremely myopic person had dispensed with spectacles and painted his surrounding environment.  But one thing is clear; the Impressionists were the end of something old rather than the beginning of something new!


185. Interesting how relatively antithetical movements in art tend to alternate between contrasting styles ... as the following diagram (see below) attempts to demonstrate:-


     A       CLASSICISM                       NATURALISM        IMPRESSIONISM

        B.      ROMANTICISM                REALISM                     EXPRESSIONISM


        A.       CUBISM                                                                       ABSTRACT IMPRESSIONISM

        B.      SURREALISM                                                             ABSTRACT EXPRESSIONISM


        A.      NEO-PLASTICISM              MINIMALISM            OP ART

        B.      MODERN REALISM         TACHISM                       PHOTO-REALISM


Observe the progression within the top spectrum (A) from Classicism and Impressionism to Abstract Impressionism and Minimalism on the one hand, and from Naturalism and Cubism to Neo-Plasticism and Op Art on the other, while within the bottom spectrum (B) a parallel progression from Romanticism and Expressionism to Abstract Expressionism and Tachism alternates with a progression from Realism and Surrealism to Modern Realism and Photo-Realism.  Thus, in each case, a more radical antithesis is followed by a relatively moderate one, which in turn gives place to a still more radical antithesis ... before a new relatively moderate antithesis takes its place, only to be eclipsed by an even more radical antithesis ... and so on, with God/Devil - world - God/Devil - world implications respectively.  Thus while Classicism and Romanticism suggest a God/Devil distinction (albeit within a circumscribed, because painterly, context), the following antithesis between Naturalism and Realism seems comparatively worldly, i.e. less radically antithetical, whereas the Impressionist/Expressionist dichotomy, in being more extreme, brings us back to a painterly God/Devil distinction.  Note, too, how Realism, Surrealism, Modern Realism, and Photo-Realism constitute an evolutionary progression along the bottom spectrum within the more moderate context of worldly antitheses, Surrealism being to Realism what Cubism is to Naturalism, whereas Photo-Realism brings greater technical exactitude to bear on its subject-matter - usually facial portraits - than Modern Realism, thereby bringing Realism to a head (in more than one sense!).  Likewise, the divinely-biased progression from Classicism and Impressionism to Abstract Impressionism and Minimalism is cumulative in character, as is the parallel diabolically-biased progression from Romanticism and Expressionism to Abstract Expressionism and Tachism.  In the first case, idealism; in the second case, materialism.  Other movements, such as Dada, Futurism, Symbolism, and Kinetics, could of course be slotted into one or other of our two spectra of art evolution, but they tend to be adjuncts of those already listed above - Dada/Surrealism, Futurism/Cubism, Symbolism/ Impressionism, Kinetics/Op Art - and I have accordingly dispensed with them in the interests of a simpler, more straightforward overall progression.


186. Sense in which meditation is equivalent to abstract art, in that it pertains to the supernaturalistic end of a naturalistic spectrum in which prayer, comparable to representational subject-matter, has been transcended ... in the interests of a psychic void.  Thus meditation is essentially a petty-bourgeois ideal which, like abstract art, falls short of a true, and hence proletarian, transcendentalism - the transcendentalism in question being LSD tripping, which has its 'art' equivalence in the higher, more conceptual kind of light art, both of which are truly 'turned-on' in comparison with meditation and abstract art.  Doubtless a long-term supermeditation can and will arise, but it will be equivalent to laser art and thus altogether freer and higher than the kind of meditation that currently prevails among, for the most part, petty-bourgeois avant-gardists.


187. Light - motion - heat; divine, worldly, and diabolic distinctions, whether on the alpha-stemming objective planes or, with more relevance to the present and future, on the omega-aspiring subjective planes, not excepting intermediate, or atomic, planes.  Light is of the mind, motion of the body, and heat of the brain.  There is subconscious light, which is Father-stemming, and superconscious light, which intimates of the Holy Spirit, while conscious light stands as a sort of Christ-like compromise somewhere in between.  There is old-brain heat, which is Satan-stemming, and new-brain heat, which connotes with the Antichrist, as well as mid-brain heat, that Antivirginal compromise coming in-between.  And, of course, there is body motion, which is a kind of cross between heat and light, and accordingly stands as a worldly equivalent, whether in terms of ancient pain-biased worldliness or of contemporary pleasure-biased worldliness, war or sport.


188. We spend our lives between light and heat, not just in the bodily sense of motion but also in terms of daylight and fire or, with regard to my own experience, electric light and electric fire - the former on a higher level of radiation than the latter, a kind of divine/diabolic distinction which typifies modern life.  Strictly speaking, the sun is a source of heat rather than light, although the light we obtain from it is sufficient to illuminate our days.  But in the winter, when its heat is reduced by dint of greater distance, we are more apt to regard it as a source of light.  Obviously, light emits heat just as heat emits light, but the sun is so intensely hot that the light emitted by it suffices, as daylight, to illuminate that part of the world turned towards it any given time.  Ironically, stars glimpsed at night do not provide sunlight, and yet we perceive light in their twinkling which morally sets them apart from the sun by suggesting pure light.  Thus we obtain a connotation of primitive divinity from them, even though their light fails to reach us or, perhaps, because of this.  Certainly, we receive no light from the central star of the Galaxy, which is too far away and obscured by too many intervening stars to be of much use to us in that respect, although, as the Creator-equivalent star, it ought primarily to be regarded as a source of light rather than of heat ... in contrast to the sun, and thus stand to the latter in the manner of subconscious to old brain, primeval light to primeval heat.... Which consideration tempts one to ascribe the greater part of daylight to the central star of the Galaxy, as opposed to the sun, even though there is no justification for such an ascription in concrete experience, thereby confining it to the realm of theological subjectivity.  And yet, this fact of light coming from the sun, almost as a by-product of solar activity, in large degree explains why the Church was not, and never could be, entirely independent of the Monarchic State but had to co-exist with it, an institution within an institution whose spiritual authority was to some extent a by-product of the State's secular authority, its light indebted to the sun rather than to the central star of the Galaxy, and therefore shining in and through the Virgin Mary instead of the Father, with correlative subordinate and dependent status, especially in those countries with an inveterate monarchic tradition, though, to a certain extent, elsewhere too.  Doubtless the attempts by mystic elites to transcend the false, dreamy light of the Virgin and achieve a psychic approximation to the Father or, rather, His divine Son, conceived in infantile terms, met with only very occasional and partial success, given the actual state-of-affairs, and we may ascribe to natural visionary experience of an hallucinatory order the quality of a more genuinely divine light, commensurate with the upper reaches of the subconscious, and therefore relative to an alpha-stemming spirituality.  Such inner light would, however, pale to insignificance in comparison with the transcendently-biased, LSD-inspired light of the superconscious, and since the superconscious derives its authority and justification from an omega-oriented transcendentalism, so the institutional embodiment of superconscious religion, namely the Centre, would be independent of the Republican State and, in its political manifestation, entitled to arrogate from the State such bureaucratic, political, and economic responsibilities as were formerly the State's duty, so as to set up the politico-religious framework whereby the political side of such a framework withers in proportion to the expansion of its religious side, the inevitable consequence being, at some future millennial point in time, the totally absolutist Centre and transcendently-oriented spiritual purism of a full-blown 'Kingdom of Heaven' on earth, preparatory to its ultimate realization in the heavenly Beyond ... of universal space.  Thus no co-existence of new-brain State with superconscious Centre, but the incorporation into and subordination of bureaucratic obligations to the Centre in the name of Messianic transcendentalism, with Social Transcendentalist implications thereafter.  In such fashion, the lower, artificial heat of the State will be redeemed in and transmuted by the higher, supernatural light of the Centre, as the superconscious achieves its ascendancy over the new brain ... to usher in the era of true spiritual salvation.


189. Just as there is heat-light, which is the appearance of heat, whether as natural fire or electric fire, so there is light-heat, which is the essence of light, whether natural or artificial.  In psychic terms, the heat-light of the old brain manifests itself in fantasy or natural visions, whereas the heat-light of the new brain takes the form of artificially-induced visionary experience.  Conversely, the light-heat of the subconscious manifests itself in negative feelings, particularly of sadness, whereas the light-heat of the superconscious takes the form of positive feelings, especially of joy, which is equivalent to spiritual love.  No divine consciousness without feelings and, conversely, no feelings without consciousness!


190. A  distinction should not only be drawn between subconscious, conscious, and superconscious ... on the tripartite basis of Father, Son, and Holy Ghost, but also between these and what Jung calls the personal unconscious and the collective unconscious, which correspond to heat-light in both the old and the new brains respectively, and may therefore be theologically equated with the Virgin Mary and the Second Coming - the former chiefly manifesting on the plane of fantasy and the latter chiefly on that of artificially-induced visionary experience.  Thus the psyche is approximately divisible as follows:-



         (Father)               (Son)              (Holy Ghost)  

         *              *              *

          *            * *            *

           *          *   *          *

            *        *     *        *

             *      *       *      *

              *    *         *    *

               *  *           *  *

                 *              *


              (Virgin Mary)            (Second Coming)


with evolutionary zigzagging implications as we progress, over the generations, from mind to mind or, which amounts to the same, light to light, whether on the primary levels of mind or, as in the cases of both the personal and the collective unconscious, on what could be termed its secondary levels, which are less transcendent since more directly connected with the brain.  Such secondary levels will tend to predominate in those historical periods in between the primary levels of mind and their religious correlations, as during that period between the subconscious and the conscious, which finds its religious correlation in paganism and Christianity, when the personal unconscious is uppermost and, more relevantly to ourselves, that period between the conscious and the superconscious, which has its religious correlation in Christianity and Transcendentalism, when the collective unconscious is pre-eminent.  These facts tempt one to equate the personal unconscious and the collective unconscious with 'Dark Ages', although their respective realizations are really more symptomatic of religion in a Dark Age than with such an age itself, which, by contrast, finds its psychic analogue in heat, as directly related to both the old and the new brains and their political correlations with barbarism.  Certainly we cannot progress from one primary level of religion to another without these secondary levels coming in-between, which keep the torch of light shining no matter how dark the ensuing barbarism ... in the realm of political upheaval.


191. A distinction ought therefore to be drawn between what may be termed the impure subconscious and the pure subconscious on the one hand, and between the impure superconscious and the pure superconscious on the other, with dreaming and tripping implications respectively - the former corresponding to the personal unconscious, albeit on its lowest level, and the latter to the collective, or impersonal, unconscious, though on its highest level.  By contrast, the pure subconscious would be that state of unconsciousness beneath dreams, as applicable to dreamless sleep, whereas the pure superconscious would be that state of superconsciousness above trips, as applicable to the most exalted meditative clarity ... when pure spirit is realized as the highest level of awareness and ultimate destiny of psychic evolution - a totally psychic absorption in the maximum spiritual essence.  Consequently an antithetical equivalent of the pure subconscious.  Now, in terms of such antitheses, we may accord similar standings to dreaming and film-viewing, fantasy and video, not to mention static naturally-induced visionary experience and artificially-induced visionary experience, so that a pattern of psychic evolution arises with dreams and films, fantasies and videos, and visions and trips in identical positions on their respective psychic spectra ... between the absolutes of the pure subconscious and the pure superconscious.  Certainly there is an antithetical equivalence between dreams and films, with the former natural and the latter artificial, the former appertaining to the impure subconscious internally, and the latter to the impure superconscious externally, each of which are beyond the conscious control of the viewer - active, collective modes of visionary experience.  Likewise a similar antithesis can be construed as existing between fantasy and video, given the more personal nature of each mode of visionary experience, the former a step-up from dreams and the latter a step-up from films and/or television, the making of videos equivalent, in modern artificial terms, to fantasizing, fantasizing artificially, so to speak, with the option of dwelling upon a particular subject or context until it has been sufficiently explored and has delivered up all or most of its creative possibilities - for better or worse.  Above fantasies, however, we may posit natural visions, which, by contrast, appear external to the impure subconscious ... as though imposed upon the psyche from without, and it seems reasonable to regard LSD trips as constituting an antithetical equivalent of such visions by dint of the static and almost transcendent nature of artificially-induced visionary experience, which pertains to the impure superconscious internally ... in contrast not only to natural visionary experience - rare as that is in this day and age - but to film- and video-viewing as well.  Thus we can accord it a higher moral status than attaches to either of the other modes of artificial visionary experience - one more on the level of light than of heat, and therefore specifically relative to the Second Coming rather than to the Antichrist.  And yet film-viewing, whether on television or elsewhere, is a mode of transcendent visionary experience ... outside and above the conscious self, a sort of artificial psychic activity which renders the conscious psyche passive and receptive, and is accordingly superior to that psyche or, as I should say, level of psychic behaviour, just as dreams signify a superior, more evolved psychic phenomenon than the sleepy sensuality of the pure subconscious.  In viewing films our personal egos are eclipsed and transcended, as we enter a collective realm of visionary experience relative to the lowest level of the superconscious.  It is a mode of salvation.  Now if higher, purer and more truly divine levels of psychic salvation are to be achieved in the course of time, then it is just as well to have passed through the lower levels first, no matter how nominally.   Doubtless the vision-prone mystics of the past would fail to have experienced their natural visions, had they not also been capable of dreaming.  However, for the modern man, watching television is a kind of dreaming or, rather, an antithetical equivalent of dreaming, a new-brain as opposed to an old-brain phenomenon, and if he is not fully awake while doing so, at least he is far from asleep!


192. Concerning the subject of consciousness, we may hold that it is primarily and inherently memory, that is to say, a capacity to know and fix everything it is brought into contact with via the senses, particularly the eyes.  We should, however, distinguish between recollective memory, which is the form memory usually takes, as when we are conscious of striving to remember or recall something ... be it a face, date, name, number, place, or whatever, and collective memory, which is rather more unconscious or immediate, and to the degree that we take it so much for granted as to forget its existence - not altogether surprisingly, in that it is the essence of consciousness.  Thus when, for example, I sit down at my table to write, I know, without needing to reflect upon it, what a table is, where it is, what I use it for, and that it is my table.  All of this is subliminal knowledge, which is nothing less than the essence of consciousness as memory.  Sometime ago I learnt about tables, both generally and in particular, and they are now a part of my consciousness.  I learnt about words, especially English words, and they too are etched in my memory ... as conceptual consciousness, which stands to perceptual consciousness as heat to light.  Were I to forget my name, I would have cause to suppose that I had 'gone mad' or 'lost my mind', and, certainly, any experience which causes one to lose consciousness of who or where one is or with what one is dealing will indicate that one has either fallen beneath consciousness to a deeply subconscious level or, alternatively, risen above it to a highly superconscious level, neither of which modes of psychic experience are connected with consciousness.  For consciousness, whether perceptual or conceptual, outer or inner, is of the world, a worldly level of psychic experience whose essence is memory, which is a kind of combination of will and idea, whereas the deeper subconscious is pure will and the higher superconscious pure idea, the former excluding the possibility of idea, or representation, and the latter the possibility of will - Hell and Heaven beneath and above the world, which, as Schopenhauer correctly maintained, is a combination of will and idea, or perceptual and conceptual modes of consciousness.


193. Corresponding, as it does, to the world, we may hold that consciousness is akin to a psychic globe which, through the agency of conscious will, can be swivelled around until the specific content being sought is brought into recollective focus and accordingly becomes uppermost in our consciousness.  On this globe, akin to a map of the world, all dates, names, words, faces, numbers, etc., have their place, some of which are further away from the near-point of consciousness than others at any given time, but all or most of which are accessible to conscious attention through application of the will, so that they often change places ... depending on what is uppermost in our minds at the time.  To extend the metaphor, we may hold that perceptual consciousness corresponds to the mapped outlines of the various countries on this globe, while conceptual consciousness corresponds to the names of the towns, cities, countries, states, etc., to be found on it.  Thus there exists a kind of symbiosis between them, which makes for the totality of consciousness, both collective and recollective.  Either side of this consciousness, however, we find the capacity for two very different globes that, as pure will and pure idea (representation), will exist to a greater or lesser extent depending on the degree of psychic evolution of the individual at any given epoch in time.  One may argue that in a primitive or pagan age the subconscious globe will be predominant over the conscious one, whereas in an advanced or transcendental age the superconscious globe will predominate over consciousness, and to such an extent, at its furthermost point of development, as to totally eclipse normal consciousness, making for a state of mind akin to Heaven.  Obviously we are talking here about different levels and types of civilization in relation to these psychic distinctions, be it the hellish civilization of the subconscious, the worldly civilization of the conscious, or, indeed, the heavenly civilization of the superconscious, with will - memory - idea distinctions respectively ... in a gradual progression from the perceptual to the conceptual, from appearance to essence, objectivity to subjectivity, the centrifugal to the centripetal, via dualistic compromises coming in-between.  Horses, carriages/cars, and motorbikes would not be an inappropriate parallel to these three types of civilization or stages of psychic evolution.  There are dozens of others.


194. The tripartite division of  the chart below into light (L) - heat (H) - motion (M) equivalents, with feelings on the top spectrum, emotions on the middle spectrum, and sensations on the bottom spectrum, may be equated with spirit, soul, and flesh or, which amounts to the same thing, God, Devil, and world:-


       L.     FATHER                       SON                           HOLY GHOST

                Illusion                            Feelings                         Truth              

                Sadness                                                               Happiness



        H.    SATAN                          ANTI-VIRGIN        ANTICHRIST

                Ugliness                            Emotions                        Beauty

                Hate                                                                  Love

                OLD BRAIN                MID-BRAIN            NEW BRAIN


        M.   OLD WORLD                MID-WORLD           NEW WORLD

                Evil                                 Sensations                      Good

                Pain                                                                   Pleasure

                OLD BODY                   MID-BODY              NEW BODY


Thus we can speak of a spirit spectrum in relation to light, a soul spectrum in relation to heat, and a flesh spectrum in relation to motion.  Hitherto I have distinguished between soul and spirit in terms of a proton/electron evolutionary divide, with everything on the proton side, whether biased towards particles or wavicles, equivalent to soul and, conversely, everything on the electron side, whether biased towards particles or wavicles, equivalent to spirit, so that there would have been distinctions, for instance, between 'good soul' and 'good spirit' on the one hand, i.e. the Father and the Holy Ghost, as between 'bad soul' and 'bad spirit' on the other, i.e. Satan and the Antichrist.  Now, however, I am obliged, by the apparent logic of my chart, to take a longitudinal rather than a latitudinal view, so to speak, of soul/spirit distinctions, in consequence of which we will be distinguishing rather more between 'bad spirit' in terms of the Father and 'good spirit' in terms of the Holy Ghost, as well as between 'bad soul' in terms of the Devil (Satan) and 'good soul' in terms of the Antichrist, with sadness/happiness distinctions in the first, or light spectrum, and hate/love distinctions in the second, or heat, spectrum, as between subconscious and superconscious on the one hand, and old brain and new brain on the other hand.  As also indicated in the above chart, I have further distinguished quantitative attributes from qualitative ones, which gives us an illusion/truth dichotomy in relation to the divine, or light, spectrum, but an ugliness/beauty dichotomy in relation to the diabolic, or heat, spectrum.  One could describe the quantitative attribute as apparent, and the qualitative attribute, by contrast, as essential - which applies no less to the distinction already touched upon in relation to consciousness, as between the perceptual and the conceptual.  Clearly, if the light spectrum is metaphysical, then the heat spectrum is aesthetic, as relative to the emotions.  However, when we come to the third spectrum we are talking of sensations, whether in terms of the extremely negative or of the extremely positive, pain or pleasure, and while these constitute the twin qualitative poles of the flesh, their quantitative counterparts will be evil and good, thus justifying one in conceiving of the motion spectrum as ethical, evil being not so much an attribute of the Devil as of the world ... particularly in its primitive, or natural, phase, and primarily having to do with pain (as Schopenhauer rightly contended).  But an age which is post-worldly, and hence post-bodily, can only be 'beyond good and evil', and accordingly disposed to the head, whether in terms of new-brain love or of superconscious joy, beauty or truth, depending on the nature of the individual and, no less importantly, the type of society in which he lives.  Clearly, communist societies are more concerned with love of one's fellow (proletarian) man than with the transcendental pursuit of joy through adherence to spiritual truth.  My own ideal type of society would place the emphasis on the latter ideal, thereby indicating allegiance to the Divine rather than to the Diabolic.  Worldly post-worldly societies like Britain and America tend, by contrast, to put an emphasis on the pursuit of pleasure, which inevitably entails a large commitment to sex and results in latter-day promiscuity.  Such an ideal may be regarded as more Teutonic than Slavonic, since the world, meaning primarily the aligned West, is a predominantly Germanic phenomenon and, accordingly, something aligned with the body, in motion, rather than with the head, in heat (love) or light (joy).  Spiritual love, by contrast, will attest to a Slav ideal or bias, whereas spiritual happiness, or joy, may be regarded as pre-eminently a Latin ideal, as guaranteed by adherence to certain extra-mundane principles as traditionally upheld by the Roman Catholic Church but which, in the future, should become the main responsibility of the Social Transcendentalist Centre.  In fact, I have long maintained that there exists a parallel between Roman Catholicism and Fascism on the one hand, and between Eastern Orthodoxy and Communism on the other, conceiving of each parallel primarily in terms of a Latin/Slav dichotomy.  Certainly, the traditional Christ of the Catholic Church was more often than not a weeping, and hence sad, figure, truly a Son of the Father, while the traditional Eastern Orthodox Christ was more of a stern, judging, almost wrathful Jehovah-like figure, ugly rather than illusory, more aligned with the diabolic than with the divine - a primitive manifestation of heat as opposed to light.  The true Germanic Christ, as a combination of evil and good, pain and pleasure (though less good and pleasure, initially, than evil and pain), came somewhat later ... with the rise of Protestantism and the ensuing supersession of the God/Devil dichotomy of Feudal society by the worldly cohesion of Capitalist society - a democratic revolt against theocratic and autocratic precedent.  Motion triumphant over both light and heat.  In a sense, the typical Westerner ... be he German, Swede, English, Dutch, Danish, Norwegian, or whatever, is a headless individual, which is to say, one who puts a premium on the body, in accordance with the bodily nature of democracy, and his ideals revolve around maximizing pleasure and minimizing pain, so that a Capitalist society is the inevitable corollary, a society in which the needs and desires of the body take considerable precedence over those of the head, with consequences all too familiar to anyone acquainted with latter-day consumer greed and sexual promiscuity from an outsider's, i.e. non-teutonic, point of view.  For this headless and fundamentally stupid creature, the satisfaction of bodily wants is a summon bonnum, and the unbridled freedom to do so constitutes his millennium, a millennium necessarily materialistic and sensual.  The love which is not of the body but of the head is to him both a threat and an enigma, and he will support all those measures, both cultural and scientific, that are designed to protect him from its influence.  Needless to say, such a thoroughly depressing state-of-affairs cannot last for ever; time moves on and those who are not of the world but either of the New Devil or the New God will increasingly pose a threat to the worldly status quo.  For the head has come back and is determined to have the final say, whether in terms of love or joy, beauty or truth, heat or light.  Salvation is from the world, and God will eventually prevail!


195. Sense in which Jung was a divine psychologist, Adler a diabolic psychologist, and Freud a worldly psychologist.  Adaptation neurosis, self-assertion neurosis, sexual neurosis: light, heat, and motion.  Or, alternatively, spirit, soul, and flesh.  In the case of the first type of neurosis, we are dealing with a failure to 'be oneself', whether through force of circumstances or wilful deviation, and its corollary of an attempted adaptation to contexts which are inherently alien to one's essential self.  In the case of the second type of neurosis, however, we are in the realm of thwarted ambition, of a check on the will to power, a curb on self-assertion which, if too persistent and stringent, can lead to a mental crisis of the Adlerian variety.  Yet just as one must be a person who is inherently disposed to 'being himself' or 'being one with his self' to run the risk of succumbing, in the event of that disposition being thwarted, to the Jungian neurosis, so one has to be a person inherently given to self-assertion and the will to power over others ... to risk succumbing, through failure in this endeavour, to the Adlerian neurosis, which I have characterized as diabolic.  However, in the case of the third type of neurosis, which has to do with sexual repression, with fantasy-wishes unfulfilled or unrealizable ... usually because they are of a character that conventional morality places under taboo, we are brought from the realm of the head to that of the body, and it follows no less than in the above two cases that the kind of person who risks succumbing to this worldly or sexual neurosis must possess a strong sexual drive to begin with, must be primarily a sexual being rather than either a spiritual or a soulful one, so that failure to achieve his objectives or enact his fantasies may bring on the type of neurosis in question.  Thus in distinguishing, as Jung does, between these three basic types of neurosis, one is effectively distinguishing between three basic types of person, as regarding minds, brains, and bodies.  Of course, no-one is ever entirely one thing or another; even the greatest mind has a body, just as the least spiritual of persons has a mind.  But to the extent that people are roughly divisible into these three categories, we are permitted to generalize on the basis that a 'mind person' will be more likely to succumb to an adaptation neurosis than to either of the other types, assuming he fails to 'be himself', whereas a 'brain person' will be more likely to succumb to a self-assertion neurosis in the event of being systematically thwarted in his power drives, and a 'body person' may risk a sexual neurosis if denied fulfilment of his basic sexual urges, whether or not they are rooted in fantasy.  Consequently we cannot ascribe an identical neurosis predilection to everyone, but must distinguish between what may be termed elite neuroses, or those of the head, whether mind or brain, and popular neuroses, as principally affecting Les hommes moyen sensuels, or the broad physically-inclined masses.  Hence Jung and Adler may be described as 'head' psychologists, Freud, by contrast, as a 'body' psychologist - a tripartite distinction between God, Devil, and world.  Of the three, the most truly psychological, or psyche-logical, was Jung.


196. Latin light, Slavic heat, and Teutonic motion - divine, diabolic, and worldly distinctions as affecting and reflecting race.  In Western civilization, the alpha-stemming head of Roman Catholicism/Eastern Orthodoxy ... was superseded by the worldly body of Protestantism, that predominantly Nordic form of Christianity which has since been superseded - and should eventually be entirely eclipsed - by the omega-aspiring head of Transcendental Socialism/Social Transcendentalism.  From the subconscious and the old brain to the body, and from the body to the new brain and the superconscious.


197. Natural light/open fires; gas light/gas fires; electric light/electric fires; neon lighting/central heating.  A light/heat evolutionary progression from autocratic beginnings to theocratic endings via democratic and socialist stages coming in-between.  An approximate religious/political parallel would, I believe, run as follows: Catholicism/Royalism; Protestantism - High Toryism/ Liberalism - Liberal Democracy - Low Toryism - Nazism/Democratic Socialism - Marxian Socialism; Fascism - Social Transcendentalism/Communism - Transcendental Socialism.  Certainly ideological distinctions can be inferred to exist between one type of electric-light bulb and another, and I venture to suggest that whereas ordinary transparent electric-light bulbs are approximately Low Tory, opaque and/or coloured ones will be comparatively Nazi.  Likewise an ideological distinction can be drawn between twin-bar (relative) electric fires and single bar (absolute) electric fires, with Democratic Socialist/Marxian Socialist implications. As regards neon lighting and central heating, we are distinguishing between Fascist single-tube arrangements and Social Transcendentalist encased neon arrangements on the one hand, and between Communist horizontally-biased central-heating arrangements and Transcendental Socialist vertically-biased central-heating arrangements on the other hand, so that parallels may be inferred with jazz and rock-jazz in the case of light, but with rock and jazz-rock in the case of heat or, alternatively, with streamlined scooters and plain scooters in the one case, but plain motorbikes and streamlined motorbikes in the other case.  Probably fan heaters come in between the light/heat extremes as a sort of superworldly parallel to motion, and I venture to ascribe them an Ecological status commensurate with a middle-ground supernaturalism.


198. In generalizing the arts into light, heat, and motion distinctions, it is tempting to ascribe to art (painting) a light equivalence, to music a heat equivalence, and to literature a motion equivalence, so that the first may be equated with spirit, the second with soul, and the third with matter or, in terms of man, the flesh.  Art does seem to be evolving towards light, striving upwards ... as the progression from painting to light art attests, whereas music, although capable of evolutionary refinement, suggests a connection with heat by dint of its soulful attributes.  On the other hand, literature would seem to be connected with social and, in particular these days, sexual motion, and thus to have distinctly worldly overtones ... as befits a story or extended narrative of social experience.  And yet we can divide literature into three basic categories, viz. philosophy, poetry, and fiction, and it is no less tempting to ascribe to philosophy a light equivalence and to poetry a heat equivalence, so that the one accords with art and the other with music - spirit and soul respectively, with conceptual and perceptual, essential and apparent distinctions.  Truly, it is philosophy that is abstract and idealistic, a metaphysical reflection on the life of the spirit and its quest, through truth, for joy, whereas poetry, having romantic overtones, is rather more concrete and naturalistic, concerned with the life of the soul and its quest, through beauty, for love.  Clearly, beauty and truth are not identical, despite Keats' oft-quoted assertion to the contrary, but as distinct as poetry and philosophy or, to revert to theological language, the Devil and God.  Where they are similar ... is in pertaining rather more to the head than to the body, which, as already noted, finds its chief spokesman in narrative literature, whether, as traditionally, in plays or, more contemporaneously, in novels - that Protestant extrapolation from (Catholic) plays and latter-day account of the life of the body and its quest, through the good act, for the ultimate pleasure.


199. If a distinction between beauty and truth, poetry and philosophy, accords with a diabolic/divine dichotomy, then we can say that, in general, poets are diabolic and, by contrast, philosophers divine, though only on the basis that genuinely poetic and philosophic works are being produced in each case.  The concept of the 'poet maudit', as especially applicable to Baudelaire, would therefore be true, in different degrees, of all poets, and Milton's concept of Satan as the perfect manly beauty would hold merit in our eyes as a testimony to the correlation between beauty and the diabolic, and its concomitance of sexual love - at least in contemporary terms.  For we cannot overlook the traditional or primitive correlation between ugliness and the diabolic, with its qualitative attribute of hate.  Irrespective of to which evolutionary level of the diabolic a poet relates, or whether in fact both levels, as pertaining to the old and the new brains respectively, don't play a more-or-less equal part, we can satisfy ourselves as to the true nature of the poet and accept the fact that 'God's spies' are more likely to be demonic than angelic - indeed, are compelled, by the concrete nature of their trade, to align themselves with soul, whether for better (love) or worse (hate).  Thus an historical pattern can be discerned in which the diabolic, as we define it, is never very far away, whether in terms of Dante's Inferno, Milton's Paradise Lost, Goethe's Faust, Baudelaire's Les Fleurs du Mal, Rimbaud's Une Saison en Enfer, Eliot's The Waste Land, Pound's Cantos, or Ginsberg's Howl.  Not to mention several of the works of Villon, Byron, Shelley, Coleridge, Lautréamont, Artaud, Thomas, Corso, Brecht, Lorca, Joyce, Wilde, Graves, and Durrell.  By contrast, the philosophers, in their pursuit of truth, appear disposed to the Divine, and thus to the Hegelian furtherance of spirit.  Even the poetic philosophy of Nietzsche's Zarathustra is more a matter of divine truth than of diabolic beauty.  Neither can we equate the typical philosopher's lifestyle with that of the typical poet, since philosophers are not usually disposed to debauchery, drug addiction, alcoholism, lechery, sodomy, gluttony, and other well-documented 'poetic vices', but lead comparatively calm, sober, ascetic lives, as befitting the pursuit of truth.  They are the wise, whereas poets are generally fools who suffer the consequences of their folly.  In fact, we should distinguish between poetic chaff and philosophic wheat, and judge them accordingly, dividing the Damned from the Saved, the slaves of love from the joyful free.  Thus we would see quite clearly that while poets like Dylan Thomas and Robert Graves were decidedly of the Damned, philosophers like John Cowper Powys and Bertrand Russell were just as decidedly of the Saved, their books on happiness no less a testimony to philosophic truth than the love poems of Thomas and Graves bear testimony to poetic beauty.


200. Now what applies to poets and philosophers may well apply to musicians and artists ... if we are to equate music with the Diabolic and art with the Divine - in other words, with heat and light distinctions respectively.  Certainly the artist is, as a rule, a less romantic creature than the musician, especially those for whom 'music is the food of love', and we need not doubt that his vocation is relatively ascetic, demanding a more austere and sober lifestyle ... as befits such an abstract medium - a medium no less in harmony with philosophy than music with poetry, particularly this century ... when song-writing is so ubiquitous (not to say iniquitous).  One would have to think long and hard to come up with a pair of musicians who could be said to rival Mondrian and Kandinsky, let alone Ben Nicholson, in matters ascetic and abstract; for musicians are rather more disposed to the soul than to the spirit, and consequently concerned not so much with the pursuit of happiness through truth as with the pursuit of love through beauty ... such as one finds in Strauss, Elgar, Mahler, Rachmaninov, and the Romantics generally.  The Neo-Classical revolt against emotional excesses was intended to switch the emphasis from the qualitative to the quantitative, from love to beauty, and thus to further form at the expense of content.  Like all such revolts it was symptomatic of bourgeois decadence and had to contend with post-Romantic trends in the overall guise of a quasi-truthful and hence pitch-biased avant-garde.  For just as there is such a thing as philosophic poetry, so there is abstract music, or music with a leaning towards truth, and here, if anywhere, can be found musicians of a cast approximating to the modern artist.  In terms of contrast between art and music, however, it does seem that a qualitative emphasis in art calls forth or finds itself juxtaposed with a quantitative emphasis in music, and vice versa, so that the two disciplines are forever at loggerheads, with greater contrast between the Divine and the Diabolic in consequence.  One has only to consider the qualitative emphasis on happiness to be found in fête champêtre paintings of the eighteenth century, and contrast this with the formal beauty of the music of the period, with its Mozartian classicism, to see this point all too clearly.  Is there not a similar contrast between Romantic painting, with its emphasis on factual truth, no matter how unpleasant, and Romantic music, the strong emotional emphasis of which has particular regard to love?  And what of the distinction between the abstract happiness of, say, Neo-Plasticism and the abstract beauty of the Neo-Classical tradition?  Certainly, the swing to abstract truth in Post-Painterly Abstraction is paralleled by a Neo-Romantic outpouring of love and emotion which co-exists with both avant-garde and Neo-Classical trends.  Could this Neo-Romanticism in music have its political analogue in Liberal Democracy, I wonder?  For if one is to attach political parallels to musical styles, it could well be that Romanticism is to music what Liberalism is to politics, whereas Neo-Classical music finds its political parallel in Democratic Socialism, and the avant-garde, by contrast, in Low Toryism and/or some Far-Right equivalence, as befitting an idealistic bias.  Such speculation, admittedly, somewhat removes us from our original concern, but surely it is not without substance?  For if music is generally a thing of the brain spectrum so to speak, then it will have closer parallels with economics and politics than with religion, which, by contrast, pertains to the mind spectrum, i.e. to light as opposed to heat.  And the same could be argued of poetry, in contrast to philosophy.