1. Perceptual and conceptual, appearances and essences, extrovert and introvert, imagination and intuition, protons and electrons, alpha and omega, external and internal, centrifugal and centripetal, dreams and thoughts, films and meditations, etc., etc. A duality that applies as much to the new brain as to the old one. For the brain is of course divisible into 'new' (cerebrum) and 'old' (cerebellum), and it is my belief that whereas everything naturalistic appertains to the old brain, that which is supernatualistic, or artificial, appertains to the new brain. Thus we can speak of an alpha/omega dichotomy in both the old and the new brains, with, for example, dreams and thoughts appertaining to the former but films and meditations to the latter. Furthermore, it seems to me that if alpha is perceptual and omega conceptual, then alpha is immoral and omega moral, since the one is apparent and the other essential, as relative to protons and electrons, imagination and intuition, centrifugal and centripetal, etc. Whether alpha is absolutely immoral or relatively immoral will depend on the brain to which it pertains, i.e. 'old' or 'new', and we may believe that it will be absolutely immoral (alpha) in the former case, but relatively immoral (alpha-in-the-omega) in the latter case. Likewise, whether omega is relatively moral or absolutely moral will depend on the brain to which it pertains, i.e. 'old' or 'new', and again we may believe that it will be relatively immoral in the former case (omega-in-the-alpha), but absolutely moral in the latter case (omega). Now if dreams, appertaining to the old brain, are absolutely immoral (perceptual) in relation to films, which, so I argue, appertain to the new brain, then thoughts, appertaining to the old brain, will be relatively moral (conceptual) in relation to meditation, which, so I contend, appertains to the new brain. But in between dreams and thoughts we shall find the relatively negative and positive amoral equivalents (protons/electrons) ... of fantasies and books, whereas in between films and meditation we shall find the relatively negative and positive amoral equivalents (protons/electrons) of videos and word processors. However, in between fantasies and books (or the reading thereof) we shall find the absolutely negative and positive amoral equivalents (dynamic neutrons) of seeing and speaking, whereas in between videos and word processors (or the reading thereof via VDU) we shall find the absolutely negative and positive amoral equivalents (dynamic neutrons) of cameras and talking computers. Finally, in between seeing and speaking we shall find the absolute amoral equivalent (static neutrons) of natural visionary experience, whereas in between cameras and talking computers we shall find the absolute amoral equivalent (static neutrons) of trips, or artificial visionary experience. Thus in the naturalistic context of the old brain we shall find the following: dreams - fantasies - seeing - visions - talking - book reading - thinking, with dreams and thinking immoral alpha and moral omega, but fantasies and reading, seeing and talking, and visions pertaining to different degrees and kinds of old-brain amorality. Likewise in the supernatural context of the new brain we shall find the following: films - videos - cameras - trips - speaking computers - WP reading - meditation, with films and meditation immoral alpha and moral omega, but videos and WP reading, cameras and speaking computers, and trips pertaining to different degrees and kinds of new-brain amorality. The old brain context is naturalistic, the new brain context supernaturalistic (artificial). Alpha is perceptual, omega conceptual. The perceptual precedes the conceptual. The VDU screen leads to meditation just as surely as the Bible (books) leads to prayer (a religious form of thought). But before the conceptual can arise on either level (or in either brain), the perceptual must have its day, with videos superseding cinema films just as surely as fantasies supersede dreams.

 

2. Where, formerly, I was disposed to regarding Fascism and Communism in terms of a new-brain alpha/omega dichotomy, I can now (and I believe correctly) perceive Fascism - and especially Nazism - in terms of an old-brain omega, but Communism in terms of a new-brain alpha, which is to say, as natural conceptual verses artificial perceptual, the book verses the film, the 'broken cross' (for Nazism was, after all, an extreme form of conceptual ideology) verses the star, 'the bourgeoisie in arms' verses the proletariat, a warped 'good' (omega) verses a straight 'bad' (alpha), and for that very reason a doomed cause, insofar as the 'March of History' demands that the new-brain alpha supersedes the old-brain omega. However, if Fascism could never ultimately triumph over Communism, the probability of Social Transcendentalism doing so, or at any rate triumphing over Communism's democratic successor (about which more in due course), can only be much greater, insofar as I envisage this as the ultimate conceptual ideology, the ultimate ideology, and thus one that, appertaining to the new-brain omega, is as much beyond Communism as Fascism was before it, the supercross verses the star, the computer disc verses the film, the civilized proletariat verses the barbarous proletariat, a supergood verses a super-evil, conceptual morality verses perceptual immorality, the goal of all historical striving. No, Fascism was not alpha but very much a 'bent' omega, a petty-bourgeois extremism which reacted against the political barbarism of the star, a star-like cross which overlapped with Socialism while remaining fundamentally capitalist. For Capitalism is a bourgeois (naturalistic) omega, a relatively moral, because centralized and individualized, mode of economics, whereas Socialism, particularly in its mass-participatory manifestation of literal worker ownership of the means of production, is a proletarian (artificial) alpha, a relatively immoral, because decentralized and collectivized, mode of economics.

 

3. Whereas we used to think that Socialism automatically led to Communism, we now know that while Communism is beyond democratic socialism, the 'theocratic' socialism of a social democracy lies beyond Communism. Socialism is democratic, Communism totalitarian, and while democratic socialism can only exist within the liberal framework of a capitalist democracy, 'theocratic' socialism, its proletarian equivalent, will only exist within the socialist framework of a social democracy, or a democracy in which a variety of proletarian parties are in socialistic contention beyond the totalitarian bounds of Communism or, more correctly, Bolshevism. Thus a social democracy can only be socialist, whereas a liberal democracy will be capitalist - the difference, in short, between bourgeois and proletarian forms of pluralism. It is good that autocratic Bolshevism (Stalinism) should, as a new-brain alpha, have been superseded by social democracy. But such supersession can only be sustained on the basis of socialist economics, not by any compromise with Capitalism which, by contrast, would signify a regression from 'Communism' rather than a progression beyond it. However, if democratic socialism, pertaining to a bourgeois democracy, is anterior to totalitarian communism, and social democracy, pertaining to a proletarian democracy, posterior to it, then the only thing that lies beyond social democracy is ... social theocracy, or the democratic acceptance by the proletariat of religious sovereignty, the ultimate mode of sovereignty, which will bring about the 'Kingdom of Heaven' and thus salvation from 'the World', i.e. democratic sovereignty and its judicial and economic concomitants. Such religious sovereignty will effectively mean that the proletariat have rights appertaining to their spiritual self-realization, the right to artificial visionary experience and regular meditation in specially-built meditation centres not least among them, and these religious rights would have taken the place of such political rights as appertained to democratic republicanism. For all such political rights, not to mention their judicial and economic concomitants, would have to devolve upon the Social Transcendentalist Centre through its Messianic figurehead, in order that the proletariat could be saved from them ('sins of the world') and be all the more credibly divine (as ultimate Godhead) in consequence. Only the political Centre, through its chief figurehead, would then be politically sovereign, and it would be the duty of this political Centre to serve the religious sovereignty of the proletariat, like Moses outside the Promised Land or Christ bearing 'sins of the world', in their spiritual interests. Hence an ultimate totalitarianism which will be the logical successor to republican democracy, a sort of supertheocratic dictatorship designed to lead and encourage the People out of the 'darkness' of the world and into the 'light' of Heaven.

 

4. Speaking atomically, one could say that, within the old-brain context, dreams correspond to proton wavicles, thoughts to electron wavicles; fantasies correspond to proton particles, book reading to electron particles; seeing corresponds to proton-biased neutron particles, talking to electron-biased neutron particles; visions correspond to neutron wavicles. Likewise, within the new-brain context, it could be said that films correspond to proton wavicles, meditation to electron wavicles; videos correspond to proton particles, VDU-reading to electron particles; cameras correspond to proton-biased neutron particles, voice computers to electron-biased neutron particles; LSD trips correspond to neutron wavicles. Hence, within the contexts of both the old and new brains, we find devolution, on the one hand, from proton wavicles to neutrons via proton particles and proton-biased neutron particles, and an evolution, on the other hand, from neutrons to electron wavicles via electron-biased neutron particles and electron particles. A devolution from negative divine immorality, whether absolute or relative (depending on the brain context in question) to worldly amorality via negative diabolic immorality and negative purgatorial amorality on the one hand, and an evolution from worldly amorality to positive divine morality via positive purgatorial amorality and positive diabolic immorality on the other hand.

 

5. Rather than 'In the Beginning was the Word and the Word was God', it should be said that 'In the End was the Word and the Word was Truth (the Idea). For 'in the beginning' was the Dream, and the Dream was God or, depending on your point of view, Strength (the Almighty).

 

6. Music is the most conceptual of the Arts, which is to say, the most idealistic, whereas painting is the most perceptual of the Arts, which is to say, the most naturalistic. In between these naturalistic and idealistic extremes, corresponding to alpha and omega, one finds the realistic and materialistic arts of literature and sculpture respectively - the former conceptual and the latter perceptual. Put theologically, one could say that music is the divine art, painting the diabolic art, sculpture the purgatorial art, and literature the worldly art, given their correspondences to idealism, naturalism, materialism, and realism respectively, or, in elemental terms, to air, fire, water, and earth. Thus music and literature would be as far apart as earth and air, or the world and heaven, whereas painting and sculpture would be akin to fire and water, or hell and purgatory, and therefore come in-between the other two arts when considered in terms of a vertical, or elemental, hierarchy. In Spenglerian parlance, painting would correspond to 'Historyless Chaos', literature to 'the Culture', sculpture to 'the Civilization', and music to 'Second Religiousness', assuming a chronologically historical progression, as it were, from naturalism to idealism via realism and materialism. Thus music is not only the most idealistic art form, it is the ultimate and final art form, towards which history would seem to tend. And music is never more idealistic than when highly or even absolutely conceptual, which is to say, when rhythm triumphs over pitch to a degree which puts it beyond any melodic/harmonic compromise ... in an intensely rhythmic purism. For in music, pitch corresponds to the perceptual (is perceptible as notes on scores), whereas rhythm corresponds to the conceptual (the duration of notes), and the more conceptual and, hence, essential the society, the less pitch and the more rhythm will there be. The most evolved music, which can only be of the Holy Spirit, will be the most rhythmic (though not necessarily the most percussive), and thus of a degree of centripetal idealism which is positively divine. In the twentieth-century cleavage between rhythm and pitch, which typified the retreat from 'liberal' melodic/harmonic civilization, rhythm was of the omega and pitch of the alpha, the one effectively centripetal and thus of the Saved, while the other was effectively centrifugal and thus of the Damned - a cleavage between theocracy and autocracy, electrons and protons, introvert and extrovert, conceptual and perceptual, idealism and naturalism, the Holy Spirit and the Father, profound and superficial, etc., etc. Melody, corresponding to materialism, and harmony, corresponding to realism, are akin to Christ and the Blessed Virgin within the vertical axis of 'liberal', or Western, civilization, and thus will be flanked by the naturalism of pitch and the idealism of rhythm, as Christ is flanked by the Father and the Holy Spirit within the Blessed Trinity. Thus whereas pitch is a proton equivalent and rhythm, by contrast, an electron equivalent, melody reflects a proton/electron compromise, while harmony is a neutron equivalent. In fact, harmony is inherently feminine and therefore supportive, traditionally, of masculine melody ... as the Blessed Virgin was (and remains) supportive of Christ. Only pitch and rhythm, corresponding to the horizontal axis, as it were, of a sort of Judeo-Eastern civilization (see diagram),

 

PITCH/MELODY/RHYTHM

(naturalism)(materialism)(idealism)

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HARMONY

(realism)

 

are mutually exclusive or, depending on your point of view, absolutely antagonistic. For the more of the one the less there can be of the other, and in the end rhythm must triumph over pitch if music is to attain to an ultimate salvation in the most divine idealism. Verily, the omega supercross (of rhythm) must triumph over the alpha star (of pitch) and transcend both the purgatorial cross (of melody) and the worldly star (of harmony), if the 'Kingdom of Heaven' is to come to pass in musical no less than all other terms!

 

7. Anyone familiar with both alpha and omega music, or pitch-oriented and rhythmic alternatives, will know that whereas the former constrains one to idolatrous worship and reverential self-transcendence, the latter, by contrast, sets one free to realize the self in some degree or kind of 'groovy' self-indulgence. Thus whereas the one is autocratic, the other can only be theocratic, and there will be all the difference in the world, or perhaps I should say above it, between these two kinds of music. Whether one transcends the self through idolatrous worship of some great pitch-oriented composition, or realizes the self through 'groovy' response to some great rhythmic composition, will depend upon whether one is disposed to alpha or to omega, autocracy or theocracy, the Father or the Holy Ghost, and is thus of the naturalistic centrifugal or of the idealistic centripetal. Evolution is on the latter's side, but the former still exists in all 'open societies', where the worship of pitch-oriented compositions will have especial appeal to those who, as autocrats, are accustomed to selflessly imposing themselves upon others, and who can only relate to self-transcendence in consequence.

 

8. Autocratic pitch-oriented virtuoso at a grand piano in, say, some concerto or jazz context. Democratic melodic/harmonic pianist at an upright piano in, say, some pop or rock context. Theocratic rhythmic pianist at an electric piano in, say, some soul or funk context. Perceptual-perceptual/conceptual-conceptual distinctions which range right across the musical spectrum. Additionally, one could argue that a harmonic pianist at a baby grand in some folk or pop context would correspond to a Catholic equivalent, and that the upright piano should be confined to rock or punk contexts in which melody predominates over harmony in typically Protestant fashion (see diagram 1).

1.

GRAND PIANO/UPRIGHT/ELECTRIC PIANO

(Father)(Christ)(Holy Spirit)

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BABY GRAND

(Virgin Mary)

 

Thus whereas the harmonic pianist would be realistic and the melodic pianist materialistic, the pitch-oriented pianist would be naturalistic and the rhythmic pianist idealistic. An inharmonious type of 'harmonic' playing on the baby grand would be liberal as opposed to Catholic, whereas an unmelodic type of 'melodic' playing on an upright piano would be republican as opposed to Protestant. In the former case, pop as opposed to folk. In the latter case, punk as opposed to rock. Likewise it could be argued that when pitch-oriented virtuoso playing is less regularly scalar (and thus perceptual) than in concerto playing, it is jazz, which is a sort of decadent 'classical', whereas when rhythmic playing is less soulful (and thus conceptual) than in soul, it is funk, which is a kind of decadent soul music, a rhythmic music that has lost its soul and become soulless (see diagram 2).

2.

CONCERTO/JAZZ(ROCK/PUNK)SOUL/FUNK

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FOLK/POP

 

In this respect, funk stands to soul as word processing to teletext, which is to say, as a kind of particle rather than wavicle omega equivalent within the artificial terms of their respective contexts. Now what applies to funk in relation to soul applies just as much to each of the other pairs, viz. jazz in relation to classical, punk in relation to rock, and pop in relation to folk, which are likewise particle 'falls' from the wavicle ideal. In terms of the cross and the star, it should follow that whereas the full-sized grand piano and classical/jazz will correspond to the superstar (alpha), the baby grand and folk/pop will correspond to the star (alpha-in-the-omega), the upright piano and rock/punk to the cross (omega-in-the-alpha), and the electric piano and soul/funk to the supercross (omega), as in diagram 3.

3.

SUPERSTAR/CROSS/SUPERCROSS

(Classical)(Rock)(Soul)

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STAR

(Folk)

 

Although, strictly speaking, religious references should be confined to classical, folk, rock, and soul, considering that jazz, pop, punk, and funk correspond to particle falls as opposed to wavicle ideals, and are thus effectively secular and political, as applying to Communism, Liberalism, Republicanism, and Fascism respectively (see diagram 4):-

4.

COMMUNISM/REPUBLICANISM/FASCISM

(jazz)(punk)(funk)

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LIBERALISM

(pop)

 

in contrast to the religious alternatives of Marxism, Catholicism, Protestantism, and Nietzscheanism (see diagram 5):-

5.

MARXISM/PROTESTANTISM/NIETZSCHEANISM

(concerto)(rock)(soul)

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CATHOLICISM

(folk)

 

with their musical correspondences, as described above.

 

9. Socialism is of the star, whereas Capitalism, by contrast, is of the cross, insofar as the former is public and decentralized vis--vis the collective, but the latter is private and centralized vis--vis the individual. Socialism is alpha but Capitalism omega, and whereas both Communism and Liberalism are socialistic, Republicanism and Fascism are capitalistic. Superstar (alpha) and star (alpha-in-the-omega) on the one hand, cross (omega-in-the-alpha) and supercross (omega) on the other hand. Or, rather, super-antistar and antistar on the one hand, (for here we are dealing with the political, and hence secular, falls from religion), anticross and super-anticross on the other hand. For, in reality, Marxism (a paternalistic religious creed) is of the superstar and Catholicism (centred in the Virgin Mary) of the star. Protestantism is of the cross (centred in Christ) and Social Transcendentalism of the supercross (centred in the Holy Spirit).

 

10. Impossible not to see a connection between pro-filmic literature, by which I mean novels or other prose works of a strongly narrative bent, and trad jazz, conceiving of the latter as in some sense pro-electronic ... to the extent that it reflects a strongly rhythmic bias within a largely acoustic, and hence traditional, musical framework. Thus a direct parallel between jazz and the popular novel, as, on higher terms, between, say, rock and film.

 

11. Realistic law, materialistic economics, naturalistic politics, and idealistic religion. Earth, water, fire, and air equivalents, with worldly, purgatorial, diabolic, and divine connotations respectively. No less than religion is a thing of God ... it can be said that politics is a thing of the Devil. Law and economics, by contrast, are of the world and purgatory respectively, having feminine and masculine connotations along a sort of Catholic/Protestant or, more correctly, Liberal/Republican axis ... such that, in terms of our T-like framework, would accord with the vertical rather than the horizontal bar, as follows:-

 

POLITICS/ECONOMICS/RELIGION

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LAW

 

with politics and religion more alpha and omega than anything else. Thus whereas law is dark (earth) and economics cold (water), politics is hot (fire) and religion light (air). In terms of their relationship to the arts, law and literature would be no less hand-in-glove than economics and sculpture, whereas politics and painting would be no less hand-in-glove than religion and music. For literature is the realistic art form par excellence, sculpture the materialistic art form par excellence, painting the naturalistic art form par excellence, and music the idealistic art form par excellence.

 

12. Now that the autocratic star is crumbling towards worldly or, rather, superworldly democracy ... in a majority of those countries formerly under its centrifugal sway, the ground will soon be ripe for the planting of the supercross, in order that the People may be led towards the divine blossoming of a religious sovereignty, and thus achieve Superchristic salvation (from the world/superworld) in the interests of their spiritual betterment.

 

13. The sign of the Messiah is the supercross (Y), which is intended to eclipse the star. The political or, rather, politico-religious ideology of the supercross is Social Transcendentalism - a supra-national ideology which derives its inspiration from Nietzsche's idea that 'man is something that should be overcome' ... in the interests of 'the Superman' ... 'the meaning of the earth', etc., and points towards the possibility of a post-Human Millennium. It is as a champion of the notion of religious sovereignty in the masses ... that Social Transcendentalism stakes and, in my view, justifies its claim to be the true religion of 'Kingdom Come', a religion so intensely ideological and omega orientated ... as to be in an idealistic class of its own. Only through Social Transcendentalism can the People achieve salvation - a condition of religious sovereignty in a 'Kingdom of Heaven' which has its origin and powerbase here on earth.

 

14. Speaking is realistic, writing materialistic, reading naturalistic, and thinking idealistic - an elemental progression, as it were, from earth to air via water and fire. It could be said that one talks in order to write, one writes in order to be read, and one reads in order to think. Speaking, being bodily in relation to writing, is of the will; writing, being of the brain in relation to reading, is of the intellect; reading, being of the mind in relation to thinking, is of the soul; and thinking, being of the mind in relation to itself, is of the spirit. Although all four activities are effectively of the cross instead of the star, since on the omega-oriented side of life, each of them pertains to the old brain and is accordingly naturalistic, forming positive amoral and moral conceptual contrasts to seeing, hallucinating, fantasizing, and dreaming respectively. For just as seeing and talking are antithetical on a perceptual/conceptual basis, so are hallucinating and writing, fantasizing and reading, dreaming and thinking, with worldly, purgatorial, diabolic, and divine implications. Treating each context in the T-like framework to which we have grown accustomed, we shall find the following:-

 

READING/WRITING/THINKING

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TALKING

 

 

FANTASIZING/HALLUCINATING/DREAMING

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SEEING

 

with seeing and talking antithetical in their equivalent realistic (earth) positions, hallucinating and writing antithetical in their equivalent materialistic (water) positions, fantasizing and reading antithetical in their equivalent naturalistic (fire) positions, and dreaming and thinking antithetical in their equivalent idealistic (air) positions, as between alpha (perceptual) and omega (conceptual) manifestations of the world, purgatory, hell, and heaven. Realism is statically amoral (neutron), materialism is dynamically amoral (proton/electron), naturalism is immoral, both negatively and positively, and idealism is moral, both negatively and positively, which is to say, in relation to alpha and to omega.

 

15. Marxist idealism, Communist naturalism, Socialist materialism, and Liberal realism - an alpha-stemming devolutionary regression from the divine to the worldly (superworldly in the context of social democracy) via the diabolic and the purgatorial, as from religion (theocracy) and politics (autocracy) to economics (bureaucracy) and law (democracy). Conversely, Capital Democratic realism, Capitalist materialism, Fascist naturalism, and Nietzschean idealism - an omega-oriented evolutionary progression from the worldly (superworldly in the context of capitalist democracy) to the divine via the purgatorial and the diabolic, as from law (democracy) and economics (bureaucracy) to politics (autocracy) and ideology (theocracy). Hence:-

 

COMMUNISM/SOCIALISM/MARXISM

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SOCIAL DEMOCRACY

 

 

FASCISM/CAPITALISM/NIETZSCHEANISM

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CAPITAL DEMOCRACY

 

with perceptual (alpha) and conceptual (omega) implications between the two contexts, divisible, as they are, into the fourfold antitheses of Social Democracy and Capital Democracy, Socialism and Capitalism, Communism and Fascism, and Marxism and Nietzscheanism, in accordance with realistic, materialistic, naturalistic, and idealistic alternatives broadly within the context of the new brain. Thus a particle/wavicle distinction between the perceptual, which is public, and the conceptual, which is private - collectivism and individualism in alpha/omega confrontation. Actually the divine dichotomy is rather more within the context of an old-brain/new-brain distinction, with omega and alpha implications. For while Capital Democracy, Capitalism, Fascism and Nietzcheanism may all be conceptual, and thus pertain to the wavicle aspect of a continuum which is both private and individualistic, they are decidedly naturalistic, and therefore of the old brain in a kind of anterior rather than posterior moral relation to Social Democracy, Socialism, Communism, and Marxism, which, by contrast, are effectively super-alpha. The super-omega alternative to the latter has still to come, but when it does it will have a superconceptual status pertaining to the supercross, and will ascend from a superworldly basis in Social Democracy to a superdivine culmination in Loughlinism via superpurgatorial Centrist and superdiabolic Social Transcendentalist stages, as in the following diagram:-

 

SOCIAL TRANSCENDENTALISM/CENTRISM/LOUGHLINISM

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SOCIAL DEMOCRACY

 

where Social Democracy is the pluralist context which permits the politically sovereign People to vote for religious sovereignty (and thus effectively put an end to democracy), Centrism is the economic framework whereby the means of production are transferred, by the sovereign People, to the trusteeship of the Centre, Social Transcendentalism is the politico-religious manifestation of the ideology of 'Kingdom Come', and Loughlinism is the ideological inspiration and fount from which Social Transcendentalism draws its justification as the means through which the People may be lead to salvation from the world ... of Social Democracy, the democracy in which Social Transcendentalism was permitted to exist and appeal to the People, in the name of the Second Coming, to vote for religious sovereignty and thus, by implication, put an end to the democratic pluralism of Social Democracy in the interests of the supertheocratic totalitarianism of Social Transcendentalism and the coming to pass of the 'Kingdom of Heaven' on earth.

 

16. Where, formerly, I was inclined to see rhythm and pitch in alpha/omega terms, or even in omega/alpha terms (if my most recent thoughts on the subject of music are anything to judge by), I now see them as both alpha and omega or, depending on your standpoint, as neither alpha nor omega specifically, but parallel quantities which can be either alpha or omega, immoral or moral, depending on the context, which is to say on whether the rhythm/pitch is outer and centrifugal or inner and centripetal, apparent or essential. If outer, then we are talking of reactive musical techniques and instruments. If inner, we are talking, by contrast, of attractive musical techniques and instruments. In the former case, for example, drums and guitars; in the latter case, electronic percussion and keyboards.... Though here, as elsewhere, a distinction between old- and new-brain alpha/omega divisions has to be borne in mind, so that the outer/inner dichotomy is perceived as being either absolute or relative, depending on the musical context. Clearly, while drums are of the new brain, hand percussion, being more naturalistic, is their old-brain counterpart, an absolute outer which forms an alpha pole to music boxes, in which rhythm and pitch are inner to the extent and in the sense that they stem from the internal workings of the music box and are relatively essential, not perceptible to the eyes, like the manipulation of hand percussion, but contained in and surrounded by the music box, which is to the old brain what drum machines are to the new one - an inner alternative to the outer, and thus effectively a moral pole to it which, certainly in the case of drum machines, indicates an absolutely inner, or moral, mode of percussive instrumentation suitable to a centripetal, and hence attractive, musical bias commensurate with theocratic as opposed to autocratic criteria. For in this distinction between the 'outer' and the 'inner' we have an autocratic/theocratic dichotomy, germane to alpha and omega, which pertains to opposite types of music - the former reactive and the latter attractive, the former centrifugal and the latter centripetal, as, for example, between jazz and soul. Only when outer and inner instruments/music are combined in the same musical group/format, can we speak of a sort of democratic cross between the two extremes. For democracy is effectively a middle ground in between autocratic and theocratic extremes - a pluralistic relativity in between totalitarian absolutes, and when, for example, drums and drum machines, or guitars and violins, or xylophones and pianos, or even saxophones and electronic wind instruments are found together in the same band, it seems to me that one has a democratic state-of-affairs existing in-between the above-mentioned extremes which, while morally and ideologically preferable to the autocratic, is inferior, as the world vis--vis heaven, to the theocratic, i.e. to a context in which only the inner instruments/musical techniques exist on both rhythmic and pitch-oriented terms, in deference to a more enlightened, and hence moral, age - an age of centripetal attractiveness. Thus while bands that embrace keyboards, drum machines, violins, etc., in addition to reactive instruments, will be ideologically preferable to those which are rooted in an effectively autocratic format of guitars, drums, vocals, with perhaps an alpha-stemming wind instrument like the saxophone or an alpha-stemming keyboard instrument like the xylophone thrown in for good measure, they can only be ideologically inferior to bands which exclude the reactive instruments altogether, in fidelity to an omega-oriented centripetal absolute which avails itself of violins, keyboards, drum machines, synthesized wind instruments, in pursuit of a more attractive and interiorized kind of music. Such music, it has to be said, was rather the exception to the rule in the late-twentieth century, but it is the only way forwards from democratic compromise, and should eventually come into its own as theocratic criteria begin to supersede both democratic and autocratic norms in the interests of heavenly salvation. It will also have to come into its own on increasingly idealistic and divine-oriented terms, which will slough off the lower attractive instrument families, including violins and keyboards, in favour of synthesizers, synthesized wind instruments, and other such higher attractive instruments germane to a moral-biased naturalistic and/or idealistic (though preferably idealistic) society. Doubtless, drum machines will have a significant role to play in this ultimate music, the funky soul of the future. But (contrary to what I wrote earlier) rhythm is arguably more naturalistic than idealistic, and in a truly idealistic society the emphasis could only be on pitch, since pitch is a wavicle equivalent commensurate with individualism, and in a society stressing spiritual self-realization, pitch could only take precedence, for ideological purposes, over rhythm, especially when percussive, that particle equivalent more suited to political collectivism, and hence diabolic naturalism, than to divine idealism. Again, one is made conscious of a sort of Social Transcendentalist/Loughlinist distinction between the political and religious sides of the ultimate ideology, which contrasts absolutely with Marxism/Communism, the religious and political sides of the alpha-stemming ideology, whose music, whether pitch- or rhythm-orientated, could only be reactive and centrifugal, as befitting its autocratic essence. But the star, fortunately, is being eclipsed by superworldly democracy, and one day even that will be superseded by the supercross, as supertheocracy lays claim to the World in the name of divine salvation and the establishment, thereby, of the omega 'Kingdom of Heaven', wherein only the attractive will prevail.

 

17. An autocratic band, a band under the star, will be one in which bass, guitar, and drums hold sway to the accompaniment, more usually, of vocals. A theocratic band, a band of the supercross, will be one in which drum machines, synthesizers, and electric wind instruments of a centripetal design hold sway to the accompaniment, it may be, of synthesized vocals. A democratic band, or a band in between the star and the supercross, will be one in which a combination of reactive and attractive, or autocratic and theocratic, instruments holds sway to the accompaniment, more usually, of vocals, whether straight or synthesized. Alpha - world - omega, with outer - outer/inner - inner rhythmic/pitch implications respectively. Additionally, one must allow for the bureaucratic possibility of 'harmonic' instrumentals involving a variety of 'bodily' instruments, including guitars and violins, in a context which is a kind of worldly inner of folk/pop instrumentation in which finger-picking/string-plucking, rather than strumming/bowing, is the technical norm. Again, in terms of our T-like design, we would have something as follows:-

 

AUTOCRATIC/DEMOCRATIC/THEOCRATIC

(jazz)(rock)(soul)

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BUREAUCRATIC

(pop)

 

 

which, in theological terms, amounts to:-

 

FATHER/SON/HOLY GHOST

(protons)(protons/electrons)(electrons)

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VIRGIN MARY

(neutrons)

 

though this is, of course, a generalization which currently overlooks particle/wavicle distinctions between one type of music and another within any given ideological context. It also tends to concentrate on the new brain and, by implication, electric instruments rather than on the old brain and its acoustic instrumental parallels.

 

18. Like rhythm and pitch, collectivism and individualism are less alpha and omega polarities than parallel alternatives which can be either alpha or omega, centrifugal or centripetal. Royalism is a naturalistic outer form of collectivism, Fascism a naturalistic inner form of collectivism - alpha and omega of the old brain. Communism is an artificial outer form of collectivism, Social Transcendentalism an artificial inner form of collectivism - alpha and omega of the new brain. Paganism is a naturalistic outer form of individualism, Christianity a naturalistic inner form of individualism - alpha and omega of the old brain. Marxism is an artificial outer form of individualism, Loughlinism an artificial inner form of individualism - alpha and omega of the new brain. Individualism is no less superior to collectivism than religion to politics or, put metaphysically, wavicles to particles, and this is so whether we are referring to alpha or omega (in whatever brain) or, indeed, to some 'democratic' cross between the two. Royalism and Paganism are alike tribal, Fascism and Christianity alike nationalist; Marxism and Communism are alike internationalist, Loughlinism and Social Transcendentalism alike supra-nationalist. However, it could also be said that terms like tribalism, nationalism, internationalism and supra-nationalism are essentially collectivist and accordingly have more applicability to the collectivity than to the individual, since they concern society and the nature, whether outer or inner, of society, which in turn conditions the individualism of its individual members. For one can no more completely separate the individual from society than society from the individual. Societies are composed of individuals, but individuals are also the products of the society in which they live, and their individualism is coloured thereby. As unlikely that prayerful individualism could flourish in a pagan society as meditative individualism in a Marxist one. Only the outer individualism of dreams and films respectively, in accordance with the perceptual criteria of the outer, could be expected to flourish there. Likewise collectives will be perceptual or conceptual depending on whether the alpha or omega type of collectivism prevails - perceptual in Royalist and Communist contexts, conceptual in Fascist and Social Transcendentalist contexts ... where the word will take precedence over the visual image in the preservation of collective cohesion. Thus from art to the printed word (book) in the old-brain context of Royalism/Fascism, and from photography to the VDU word (computer disc) in the new-brain context of Communism/Social Transcendentalism. Through such media the collective psyche of society is forged, but the collective psyche of society will be of little avail unless supplemented by the individualized psyche of the individual, and wavicles accordingly eclipse particles in the achievement of culture: self-transcendently in the outer contexts of dreams and films, self-realizingly in the inner contexts of prayer and meditation - alpha barbarism and omega civilization of the old and the new brains respectively.

 

19. If nationalism is bourgeois and internationalism proletarian, then supra-nationalism is proletarian in a civilized, and hence centripetal, rather than a barbarous, and hence centrifugal, way - the way of unity between proletarian peoples of different ethnic or cultural traditions. It is for this reason that nationalist struggles by peoples who reject the federal unity of the broadly proletarian states against which they are in revolt constitute a reactionary tendency compatible with bourgeois criteria. Proletarian progress cannot come from reactionary nationalist backslidings, but only from greater regional autonomy within the federal framework of the supra-national State. Thus it is with a view to granting as much regional autonomy as is commensurate with the maintenance of the supra-national integrity of the proletarian State that the prevailing governments should dedicate themselves - difficult though this may be in the face of countervailing reactionary currents which, in the guise of bourgeois nationalism, threaten the integrity in question. A difficult balancing act, but one that must succeed if the worst is not to come to the worst and proletarian progress be rendered impossible.

 

20. Socialism is collective ownership of the means of production by the People (or persons of any given factory, office, shop, etc.) rather than individual ownership in the interests of the individual capitalist, who makes private profits in consequence. A mixed economy between the private and the public would fall as short of Socialism as a mixed political pluralism between capitalist and socialist parties inevitably falls short of Social Democracy. Like Social Democracy, Socialism has to do with the proletariat, who own the means of production. If at first this was done, in the name of the proletariat, through state bureaucracy, which effectively functioned as an autocracy, it must subsequently be done through the proletariat themselves in accordance with a progression from 'Bolshevik vanguardism' and state control to Social Democracy and the assumption of economic responsibility by the proletariat. For in taking economic, together with political and judicial, power upon themselves the proletariat are then in a position whereby they, and they alone, can opt to fob off such 'sins of the world' upon the Messiah (or his chosen representatives) in return for religious sovereignty, and hence salvation from their 'sins'. Unless they acquire power in all contexts, the proletariat will simply not be in a position to make the historic move from democracy to theocracy, when the possibility of such a move finally presents itself. They will be under the heel of 'vanguard autocracy', and while that autocracy may have been historically necessary and beneficial to the proletariat in the struggle against bourgeois and aristocratic precedent, its perpetuation could only be an obstacle to the achievement, by the proletariat themselves, of the democratic power which is the precondition of theocratic salvation. For while there is no contiguity between alpha autocracy and omega theocracy, there is certainly contiguity, and thus the possibility of progress, between worldly democracy and omega theocracy, the latter of which can only emerge from the former once the proletariat decide to vote for it, and thus achieve salvation.

 

21. Will Socialism, within the Social Democratic context outlined above, really work? No, I don't think so. Nor do I think it would ultimately be desirable, since the proletariat would then bog down, as it were, within the bodily darkness of a superworldly context, and probably be unwilling to make the move towards theocratic salvation. Yet, as a short-term expedience, its value is incontrovertible, and the achievement of Social Democracy is of the utmost historical importance. Only, we should perhaps see it more in terms of a transition (from new-brain autocracy) than as an end-in-itself. For if it could work, it would most certainly be an end-in-itself and not, as I believe, a means to a greater end - the end, namely, of Social Transcendentalism and the concomitant assumption, by the proletariat, of religious sovereignty.

 

22. There are people who foolishly divide the brain into left and right hemispheres and leave it at that, as though there was nothing more to it than logic and sentience. There are others who just as foolishly divide it into backbrain and forebrain, as though it was simply torn between dreams and awareness. Both are equally wrong. For in reality the brain is divisible into both the former and the latter, being akin to the fourfold divisions of the elements, as indeed of the many other divisions we have already investigated (see, for example, the Critique of Post-Dialectical Idealism) with the help, by any large, of our T-like framework - a framework which serves just as well in this context, viz:-

 

BACKBRAIN/LEFT BRAIN/FOREBRAIN

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RIGHT BRAIN

 

where we have a vertical axis of left- and right-brain hemispheres, contrasted to which we find a horizontal axis of backbrain and forebrain hemispheres, the former axis relative, by and large, to Western, though in particular Anglo-Saxon, civilization, and the latter axis relative to non-Western, though in particular Third World, countries, which are rather more disposed to alpha/omega distinctions than to worldly and purgatorial ones corresponding, in theological terms, to the Blessed Virgin and to Christ. Thus if the right brain can be equated, in such terms, with the Blessed Virgin, and the left brain with Christ, then it behoves us to equate the backbrain with the Father (Creator) and the forebrain with the Holy Spirit, thereby affirming an allegiance both anterior and posterior to the left-brain/right-brain divisions. Treated diagrammatically, we shall find the following:-

 

THE FATHER/THE SON/THE HOLY SPIRIT

(backbrain)(left brain)(forebrain)

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THE BLESSED VIRGIN

(right brain)

 

with, broadly, naturalistic, materialistic, idealistic, and realistic implications, as we proceed through the Trinity on the one hand, and then down to the Blessed Virgin on the other. Actually, history proceeds rather more on the basis of naturalism (the Father) to realism (the Blessed Virgin) on the one hand, and from materialism (Christ) to idealism (the Holy Spirit) on the other, so that we start with a backbrain emphasis and proceed to a right-brain one. After which time, corresponding to the rise of Protestantism at the expense of Catholicism, we have a left-brain emphasis which is destined to be eclipsed or, at any rate, superseded by the forebrain, as the Holy Spirit eclipses Christ, and 'Civilization', in Spenglerian parlance, gives way to 'Second Religiousness', to the meditative self-realization which is no mere identification with nature (contrary to the almost Buddhist sentience of right-brain realism) but a supra-natural transcendence of the world which is its own goal and justification. Thus whereas the right brain is integral to the world, the forebrain has the capacity to lift one beyond it in the interests of spiritual salvation. For it is the forebrain which is commensurate with the utmost superconsciousness, just as, in contrast to the left brain, the backbrain is commensurate with the utmost subconsciousness and, hence, dreamy immanence. The right brain, by contrast, is less subconscious than conscious in a subconscious manner, i.e. sensual and sentient, whereas the left brain is less superconscious than conscious in a superconscious manner, which is to say, logical and rational, a profoundly intellectual part of the brain which contrasts, as Christ to the Virgin, with the wilful sentience of the right brain. Of course, what applies in this religious context applies no less in the secular, or political one underneath, where we are concerned with the 'anti' manifestations of each of the four divisions, and which accordingly take a particle rather than a wavicle manifestation commensurate with the secular (the collective). For there is an Antichristic left brain no less than a Christic one, and while the latter is commensurate with love and goodness, the former, by contrast, will be commensurate with hate and evil, as befitting a sort of Protestant/Republican cleavage in the left, or logical, brain between wavicle and particle, positive and negative poles. Now what applies to the left brain also applies to the right one, with the religious/secular cleavage in question taking a Catholic/Liberal guise, as befitting a distinction between beauty and pleasure on the one hand (the Blessed Virgin) and ugliness and pain on the other hand (the Antivirgin). Thus whereas goodness and love/evil and hate appertain to the left brain, beauty and pleasure/ugliness and pain just as surely appertain to the right brain, albeit on the basis of a positive/negative, wavicle/particle division. Similarly, whereas the backbrain is divisible between strength and pride on the wavicle side, that of the Creator as it were, its particle side takes the form of a division between weakness and humiliation, as befitting the Antifather (read: Satan). Now whereas the forebrain is divisible between truth and joy on the wavicle side, that of the Holy Spirit, its particle side takes the form of a division between falsity and woe, as befitting the Antispirit (read: Marx). Thus strength and pride/weakness and humiliation appertain to the backbrain no less than truth and joy/falsity and woe to the forebrain. For each component of the overall brain has its own positive and negative extremes, and can be known accordingly. Were this not so, how could we distinguish between good and evil, right and wrong, or have any sense of moral direction or ideological distinctions? We can no more heap all the quantitative and qualitative attributes of the brain together in one place ... than accord the Father, Christ, the Holy Spirit, and the Blessed Virgin an equal status. What may be relevant to a given people at one point in time may become quite irrelevant to them at another point. We change to live, and live to evolve. Thus whereas strength and pride/weakness and humiliation are of the backbrain, they are naturalistic attributes ever pertinent to the alpha. Whereas beauty and pleasure/ugliness and pain are of the right brain, they are realistic attributes ever pertinent to the worldly. Whereas goodness and love/evil and hatred are of the left brain, they are materialistic attributes ever pertinent to the purgatorial. And whereas truth and joy/falsity and woe are of the forebrain, they are idealistic attributes ever pertinent to the omega. The only difference is that in the one case, that of the positive attributes, we are dealing with religious wavicles, whereas in the other case, that of the negative attributes, we are dealing with secular particles.

 

23. It seems to me that whereas trad jazz is essentially nazistic in its acoustic introversion, modern jazz is fundamentally communistic in its electric extroversion. A distinction, if you will, between joy/truth in the one context, and pride/strength in the other - the former a naturalistic omega, the latter an artificial alpha. Trad jazz avails itself of traditional acoustic instruments, including string basses, and plays them in a decadent or particle-biased (plucking) manner. Modern jazz avails, by contrast, of contemporary electric instruments, including guitars, and plays them in a particle-biased manner. Thus we have a distinction, it seems to me, between bourgeois decadence (the broken cross) and proletarian barbarism (the modern star); between, for example, the plucking or pizzicato playing of acoustic instruments and the plucking of electric ones - the technique, in each case, reactive and hence centrifugal, albeit in the acoustic case stemming from a centripetal (bowing) tradition. A sexual parallel to the above Nazi/Communist distinction would, I believe, involve oral sex on the one hand and masturbation on the other, since the one is essentially extreme centripetal whereas the other is extreme centrifugal, with the suggestion of a naturalistic/artificial distinction between couples and films, or the use thereof.

 

24. Where formerly I would have thought of the aggressive proletarian slang-words 'cunt' and 'prick', so often used in books/films and on the street these days, in a sort of alpha/omega sense, I now find that I am disposed to regarding them in relation to the vertical axis, as it were, of the world/purgatory, the Blessed Virgin/Christ, realism/materialism, earth/water, etc., so that the word 'cunt' conveys a worldly connotation and 'prick', by contrast, a lunar one, as between, say, Liberals and Republicans. Both are applicable, it seems, to Anglo-American civilization, and whereas a person described in regard to the former term of abuse tends to have a parting in his hair, those defined in regard to the latter don't, since their hair is brushed back from the forehead. Thus 'cunts' and 'pricks' are confined more to the Christian West than to either what preceded it in the pagan past or to what may succeed it in the transcendental future. It should also be noted that 'cunts' and 'pricks' are terms of abuse with rather more reference to bourgeois, or middle-class, elements within this civilization than to its proletarian, or working-class, elements, who are more usually derided in terms of 'arseholes' (the American word 'asshole' is of course an equivalent term of abuse) and 'sods' respectively - the former worldly and the latter lunar (purgatorial). In this respect, it could be argued that 'arseholes' and 'sods' appertain rather more to Liberalism and Republicanism respectively than to, say, Catholicism and Protestantism, given the more decadent and particle-biased nature of the former phenomena and their correspondence to the sexuality in question, which is less bourgeois than proletarian, less biased towards the wavicle than towards the particle, and less religious than secular. The only apparent difference between a 'cunt' and an 'arsehole', given their similarly-parted hairstyles, would be in regard to the wearing of a collar shirt without tie in the one case, that of the 'cunt', and a T-shirt hanging loosely in the other case, that of the 'arsehole', whereas the 'prick'/'sod' distinction above would be no less sartorially apparent on the basis, given their non-parted combed-back hair, of a tie-and-collar/tucked-in T-shirt dichotomy. Thus whereas the 'cunt'/'prick' is a shirt man, the 'arsehole'/'sod' is a T-shirt man.

 

25. While on the subject of hair, it should be possible for us to distinguish, further to the above parted/non-parted styles, a sort of alpha/omega, or horizontal, dichotomy between non-parted hair that is centrifugal, and hence worn in a kind of pudding-basin style, and non-parted hair that is centripetal, and hence tied back in a ponytail. Both these latter kinds of hairstyle are outside the official pale of Anglo-American civilization, since they are neither Catholic/Liberal nor Protestant/Republican in character, but pertain, in their antithetically absolutist ways, to autocratic and theocratic options which, depending on their length, will be either anterior or posterior to its essentially democratic essence - anterior if very long, posterior if relatively short, and hence of the new brain rather than the old one.