26. For me, the terms 'old brain' and 'new brain' have long signified an alpha/omega dichotomy in each case between alpha/omega-in-the-alpha on the one hand, and alpha-in-the-omega/omega on the other hand, and therefore I have no hesitation in dovetailing such terms as backbrain/forebrain and left brain/right brain into these long-standing terms in such a way as to correspond to the above subdivision. Hence alpha backbrain and omega-in-the-alpha left brain in relation to the old brain, and alpha-in-the-omega right brain and omega forebrain in relation to the new brain. Full-star dream immorality and half-cross intellectual morality are the alpha/omega poles of the old brain, whereas half-star filmic immorality and full-cross meditative morality are the alpha/omega poles of the new brain, with naturalistic and artificial distinctions between each brain. Hence superstar alpha vis-à-vis cross omega-in-the-alpha for the backbrain/left-brain polarity of the old brain, in contrast to star alpha-in-the-omega vis-à-vis supercross omega for the right-brain/forebrain polarity of the new brain.
27. Returning to the trad jazz/modern jazz distinction which I was thinking about several entries (and indeed days) ago, it seems to me that, on deeper and subsequent reflection, modern jazz is less Communist than Transcendentalist, to the extent that we are concerned with jazz on an artificial (and hence electric) as opposed to a naturalistic (and hence acoustic) basis, and therefore it parallels trad jazz on new-brain omega terms, terms which emphasize joy and truth as opposed, for instance, to pride and strength. Hence if trad jazz and modern jazz exist on parallel omega terms, it seems that the new-brain alpha position would have to be reserved for soul music, so that soul and jazz are perceived to be antithetical not, as I had formerly supposed, on a sort of jazz/soul basis, corresponding to alpha and omega, but on a soul/jazz basis, with a soul/spirit dichotomy as between fire and light or, more literally, emotion and awareness, the Father and the Holy Spirit. Thus, in contrast to our previous estimation, soul and jazz would constitute the alpha and omega of new-brain music, with rock and pop constituting lunar and worldly (mundane/terrestrial) poles as before (see diagram 1).
However, if these four contemporary types of music are of a wavicle bias, and hence essentially religious on their respective alpha/omega and lunar/worldly terms, then it seems to me that the four particle-biased, and hence secular, types of contemporary music which parallel them will be rap in the case of soul, punk in the case of rock, funk in the case of pop, and blues in the case of jazz (see diagram 2):-
and that these alternative types of contemporary music, no less relative to the new brain, will be 'anti'-music in relation to the wavicle-biased types of music above them, as it were, in the religious contexts corresponding to the Father - the Son - the Holy Ghost - and to the Blessed Virgin, the Father and the Holy Ghost no less antithetical on an alpha/omega basis than the Son and the Blessed Virgin on a lunar/mundane one. Thus if soul corresponds to the Father (Creator), then rap, by contrast, corresponds to the Devil (Satan). If jazz corresponds to the Holy Spirit, then blues corresponds to the Antispirit. If rock corresponds to Christ, then punk corresponds to the Antichrist. And if pop corresponds to the Blessed Virgin, then funk corresponds to the Antivirgin. Or, put another way, if soul corresponds to pride and strength, then rap corresponds to humiliation and weakness. If jazz corresponds to joy and truth, then blues corresponds to woe and illusion. If rock corresponds to love and goodness, then punk corresponds to hate and evil. And if pop corresponds to pleasure and beauty, then funk corresponds to pain and ugliness. Thus whereas rock is Protestant and pop Catholic, punk is Republican and funk Liberal. And whereas soul is Marxist and jazz Transcendentalist, rap is Communist and blues Fascist or, at any rate, Social Transcendentalist (bearing in mind the old-brain/new-brain distinction between acoustic and electric blues). Thus punk is to funk what rock is to pop - the lunar/worldly poles of a materialistic/realistic axis. Likewise, soul is to jazz what rap is to blues - the alpha/omega poles of a naturalistic/idealistic axis. Speaking in elemental terms, one could contend that whereas soul is wavicle fire and jazz wavicle light, rap is particle fire and blues particle light. Similarly, one could contend that whereas rock is wavicle water and pop wavicle earth, punk is particle water and funk particle earth. Again this would correspond to religious and secular, or divine and diabolic, distinctions. Of course, I didn't get to this position all-in-one-go, and the reader may recall that formerly I regarded folk and pop as constituting a wavicle/particle dichotomy with regard to the worldly religious and secular positions. Yet, on deeper reflection, it does seem to me that funk is the most likely and credible candidate for a particle-worldly (liberal) status, bearing in mind its highly rhythmic essence. It also seems to me that the fact of folk's acoustic constitution precludes one from equating it with a new-brain standing or position, insofar as that brain correlates with the artificial (and hence electric) rather than with the naturalistic (and hence acoustic), thereby confining one's choice to electric music, which, of course, both pop and funk usually are. As good a definition of pop as any would be dance music or, at any rate, electric music one can dance to, and if this applies on a wavicle basis to pop, then it must surely apply on a particle basis to funk, which is more intensely and even unambiguously rhythmic. Funk is no less a fall from pop than ... punk a fall from rock, wherein the terms of our wavicle/particle dichotomy are less wilful than intellectual, given the cerebral as opposed to bodily parallel of the lunar, or purgatorial, option, corresponding to Protestantism and Republicanism respectively, and thus to Christ and Antichrist. If both pop and funk are the music of 'bodies', or worldly types, then rock and punk, by contrast, are the music of 'heads', albeit on intellectual/anti-intellectual rather than either soulful/anti-soulful or spiritual/anti-spiritual terms, and the 'head', conceived in regard to the cranial, corresponds to the moon, which hangs over the earth like Christ over the Blessed Virgin, or, for that matter, Britain over Ireland. However that may be, soul and rap are of the alpha, on divine and diabolic terms, and are thus more the music of the subconscious psyche in its wavicle and particle subatomic manifestations than of the brain as such, just as jazz and blues, corresponding to the omega on both divine and diabolic terms, are musical forms of the superconscious psyche in its wavicle and particle supra-atomic manifestations, and are thus as much beyond the brain (intellect) as soul and rap would seem to be before or behind it. If soul/rap is the music of the emotional Damned (no matter how seemingly positive that emotion may be), then jazz/blues is the music of the spiritually Saved, who are never more saved than when woe and illusion give way to joy and truth, and the Holy Spirit accordingly prevails, through jazz, over the Antispirit. Whereas alpha is outer and selfless, omega is inner and selfish; whereas alpha is centrifugal and apparent, omega is centripetal and essential. Soul may be proud and strong, but it is still alpha-like in relation to jazz, which is the music that inspires joy and confirms truth. If rap is weakness and humiliation, that is because it tends to be politically aggressive, like Communism, and thus a particle fall, paralleling the sun vis-à-vis the central star of the Galaxy, from wavicle (soulful) grace. Rap is musical hell, and all musical hell is let loose wherever rap prevails. Blues, too, is musical hell, but it is an inner hell of woe and illusion, and thus morally preferable to, and superior than, the outer hell which burns, in Satanic humiliation and weakness, against the light. Blues can lead to jazz, whereas rap is doomed to burn in fallen isolation from soul, as Satan from the Father, and to rage, in particle declamation, until it burns itself up and can rage no more. In this respect, it resembles comic opera, which stands to grand opera as proton particles to wavicles, the sun to the central star of the Galaxy, albeit within the context of the old brain as opposed to the new one. For, of course, the acoustic and, hence, naturalistic forms of music are no less intelligible in terms of our basic fourfold wavicle/particle divisions, with, so I contend, opera as the old-brain equivalent of soul and concerto music as the old-brain equivalent of jazz, symphonies and ballet coming in-between on a basis paralleling rock and pop (see diagram 3):-
so that soul, intellect, spirit, and will are all granted musical representation, as in the new brain, and can be known accordingly. As, of course, can their 'anti', or secular, manifestations which, if I am not mistaken, will take the forms of comic opera, symphonic poems, concerto grosso, and light dance music (see diagram 4)
COMIC OPERA/SYMPHONIC POEMS/CONCERTO GROSSO
in the more naturalistic criteria of old-brain culture, which is rather more bourgeois than proletarian, though subject to similar divisions, both politically and religiously. Yet if soul is more intense in the old brain than in the new one on account of that brain's closer extrapolation from cosmic parallels, spirit is less intense there than in the new brain, and accordingly wavicle grand opera corresponds to alpha and soul to alpha-in-the-omega, concerto music corresponds to omega-in-the-alpha and jazz to omega. One might say that although the backbrain figures in both opera and soul, the backbrain of the opera singer is more connected to a naturalistic environment, whereas the backbrain of the soul singer is rather more habituated to an urban environment, and is accordingly proletarian rather than bourgeois. Conversely, the forebrain of the concerto performer is less spiritually advanced than the forebrain of the jazz musician because he is accustomed to a provincial or even rural rather than to an urban milieu, and has a less-well developed forebrain in consequence. His morality is relative, whereas the jazz musician's morality is capable of opening towards the absolute. As to the left brain of the symphonic composer and the rock musician respectively, similar environmental distinctions can be drawn, though whereas the former corresponds to purgatory-in-the-world, the latter corresponds to purgatory per se, being so much more materialistic and intellectually extreme in consequence of his urban background. Likewise, whereas the right brain figures prominently in both ballet and pop, it figures more prominently in ballet than in pop on account of the environmental distinctions between proletarian and bourgeois culture, which makes ballet correspond to the world but pop to the-world-in-purgatory on account of its less wilful constitution. More intellect in the urban left brain than in the provincial left brain, though less will in the urban right brain than in the provincial right brain, given the urban correspondence to purgatory (the moon) and the provincial/rural correspondence to the world (the earth). Hence more will in the provincial old brain than in the urban new brain, but less intellect in the provincial old brain than in the urban new brain. Hence, too, more soul in the provincial old brain than in the urban new brain, but less spirit in the provincial old brain than in the urban new brain. For whereas soul and will are devolutionary, corresponding to the star, intellect and spirit are evolutionary, and thereby correspond to the cross. Now what applies to each of the wavicle types of music, in relation to our more basic fourfold divisions of the human brain, applies no less to the particle types of music which form a secular counterpart to their religious essence.
28. It would seem that my concept of an old-brain/new-brain dichotomy is less a matter of cerebral division into two brains than an acknowledgement of the effects of different environments on the fourfold division of the overall brain, viz. backbrain/forebrain along a horizontal axis, and left brain/right brain along a vertical one. Hence while the backbrain, for example, will be effected in a naturalistic way by a rural environment and thus pertain to the old brain, it will be effected in an artificial way by an urban environment and thus pertain to the new brain. For this naturalistic/artificial division, conditioned in large part by environment, is at the root of the distinction I have drawn between the old brain (with its fourfold cerebral divisions) and the new brain (also with fourfold cerebral divisions). Furthermore, it seems to me that I have opted, hitherto, for a sort of bourgeois/proletarian dichotomy between the old brain and the new brain, and thus settled for fourfold divisions along roughly naturalistic and artificial lines on the basis of such a class distinction. However, while this is expedient in terms of the contemporary world and its capitalist/socialist dichotomy, it is less than objectively correct. For, in reality, the bourgeois category is less naturalistic than a sort of cross, or compromise, between naturalistic and artificial antitheses, a compromise corresponding, in environmental terms, to a provincial and/or suburban milieu as opposed to either a rural or an urban one, and stands approximately in between the purely naturalistic and artificial antitheses of, on the one hand, a feudal peasant society and, on the other hand, a socialistic proletarian society, much the way that the ego stands in between the subconscious and the superconscious, or democracy in between autocracy and theocracy. Hence the real naturalistic category, corresponding to the old brain, is a feudal peasant one, and it is in this rural context that naturalism has its true voice, one musically expressed in terms, for example, of folk music, gigs, reels, and other traditional modes of acoustic music which may be said to have preceded the bourgeois contexts of classical music, and which stand in an antithetical relationship to the contemporary forms of electric music, as discussed above. I do not feel qualified to speculate on the individual standings of traditional music in relation to our fourfold division of the brain and its T-like diagrams, for I am effectively a creature of the city rather than of the country, and have little experience of such traditional acoustic music. But it is clear that it pertains to the old brain as a purely naturalistic phenomenon relative to a peasant society, wherein we are dealing with a rural as opposed to a suburban or an urban influence, and that it is accordingly autocratic rather than democratic, like bourgeois music, or theocratic, like proletarian music, with a corresponding correlation with the first part of the Trinity - the autocratic part par excellence. Its backbrain musical equivalent would be much more soulful than both the bourgeois and proletarian forms of backbrain music, viz. opera and soul, and accordingly be the most naturalistic mode of alpha music, whereas its forebrain musical equivalent, by contrast, would be much less spiritual than both the bourgeois and proletarian forms of forebrain music, viz. concertos and jazz, and accordingly be the least idealistic mode of omega music. Conversely, its right-brain musical equivalent would be much more wilful, or will-based, than both the bourgeois and proletarian forms of right-brain music, viz. ballet and pop, and accordingly be the most realistic mode of worldly music, whereas its left-brain musical equivalent would be much less intellectual than both the bourgeois and proletarian forms of left-brain music, viz. symphonies and rock, and accordingly be the least materialistic mode of purgatorial music. Obviously, the alpha and worldly contexts of this peasant music will involve singing and dancing respectively, whereas the purgatorial and omega contexts will involve instrumentals of an intellectual and a spiritual order respectively, with collective and individual distinctions. Now what applies to the wavicle modes of this naturalistic music will also apply to its particle modes, where we are conscious of different kinds of antimusic which signify a fall, in moral terms, from the religious plane to that of the secular, or political, one - a fall which both necessitates and implies a cruder approach to any given mode of traditional acoustic music.
29. Barbarism is always collectivistic, civilization individualistic. A man is innocent until proven guilty in a civilized society, but guilty until proven innocent in a barbarous one, the reason being that moral innocence, or rectitude, and individualism are commensurate, as, on barbarous terms, are moral guilt and collectivism. A collectivistic society is alpha, an individualistic society omega, the difference between the star and the cross. For the one is external whereas the other is internal, the one autocratic and the other theocratic. In between comes the democratic compromise between collectivism, embodied in the People as electorate, and the individual, embodied in the People's representative, who is elected to govern on behalf of the People and thus, by implication, to maintain an individualistic bias commensurate with civilization. Too much democracy in the People and we would not have civilization but barbarism, the collective chaos of a People's democracy (conceiving of that term on a purely collectivistic basis). The great artist/philosopher is profoundly moral because he has the duty to uphold private individualism in the face of public collectivism, and thus keep the torch of civilization shining as a beacon and guide to the less-enlightened masses. The ultimate artist/philosopher is the Second Coming, who leads from above on the basis of his divine individualism and the truth it signifies.
30. The British flag, the so-called Union Jack, can be perceived as predominantly either a cross or a star, depending how it is hung. Hung vertically, and one has a predominating cross. Hung horizontally, and one has a predominating star. The British, being relative, can thus show either a bourgeois or a proletarian face to their flag, depending, in large measure, upon the nature of the context in which it is being displayed. Co-operative and moral (relatively) and one is likely to see the Union Jack hanging vertically. Competitive and immoral (relatively) and one will see it hanging horizontally. In the former context, the Union Jack is bourgeois and capitalistic; in the latter context, by contrast, it will be proletarian and socialistic. Private and public alternatives, as reflecting the relative (atomic) nature of British civilization. Previously, I had seen the Union Jack as either a star or a cross. Now I am able to synthesize my view according to the context, which is indicative, after all, of how the struggle for truth, objectivity, and perspective progresses - by degrees!
31. If one were to generalize in terms of the most characteristic contemporary form of music for each of the four countries which make up the British Isles, I think the result would be: Welsh soul, English rock, Scotch jazz, and Irish pop, as follows:-
WELSH SOUL/ENGLISH ROCK/SCOTCH JAZZ
worldly distinctions, as regards the Trinity above and the Blessed
below. Likewise, it should also be
possible to generalize on an identical basis where the fallen, or
types of contemporary music are concerned, so that one could speak, for
instance, of Welsh rap, English punk, Scotch blues, and Irish funk,
negative, or particle-biased, implications respectively.
However that may be, it would seem that, by
and large, the Welsh are naturalistic, and hence fiery; the English
materialistic, and hence watery; the Scotch idealistic, and hence airy;
Irish realistic, and hence earthy. Welsh
fire, English water, Scotch air, and Irish earth, corresponding to
coldness, light, and darkness, or soul, intellect, spirit, and will
respectively, as applicable, so I would argue, to each of the
musical forms and, within negative terms, to their secular, or fallen,
counterparts. The red
32. If one were to accord each of the four major arts, viz. sculpture, literature, music, and painting a specific ideal, both quantitatively and qualitatively, my choice of ideals would be as follows: strength and pride for sculpture; goodness and love for music; truth and joy for literature; and beauty and pleasure for painting. Thus each of the four major branches of the arts could be ascribed a generalized position within the T-like framework of Truth, viz:-
which would suggest that sculpture is the naturalistic art par excellence, painting the realistic art par excellence, music the materialistic art par excellence, and literature the idealistic art par excellence, with alpha, worldly, purgatorial, and omega correspondences respectively - sculpture and literature, or strength (pride) and truth (joy) no less antithetical than ... painting and music, or beauty (pleasure) and goodness (love). Thus it could be said that, in their positive manifestations (wavicle), sculpture is of the Father, painting of the Blessed Virgin, music of the Son, and literature of the Holy Ghost. The genuine sculptor strives to convey pride through strength, the genuine painter to convey pleasure through beauty, the genuine musician to convey love through goodness, and, finally, the genuine writer to convey joy through truth.
33. Nationalism, corresponding to democracy, is a neutron equivalent in between the proton equivalent of internationalism, corresponding to autocracy, and the electron equivalent of supra-nationalism, corresponding to theocracy. Democracy being a kind of proton/electron compromise or balance within the neutron equivalent of the Nation State, it follows that a State must first of all achieve independence from autocratic internationalism before democracy can come to pass and the People accordingly be in a position to achieve a long-term theocratic supra-nationalism. For nationalism is not an end-in-itself but a means to a supra-national end. Nationalism, like democracy, is decentralized, because it signifies freedom from the centralized control of autocratic internationalism, the imperialistic imposition on weaker countries/peoples by a stronger power. Yet when the peoples of such national states are given the opportunity to vote for religious sovereignty, and thus achieve salvation from the world (of political, judicial, and economic sovereignties), there will be a return to centralized control on the basis of a Christ-like sacrifice of bearing 'sins of the world' (those lesser sovereignties in relation to religious sovereignty) by the followers of the Second Coming, in order that the People may be saved from them. Yet such centralized control will be localized, i.e. exist within the national framework, and thus be quite distinct from the autocratic centrality of international imperialism, which cuts across state boundaries. The religiously sovereign peoples will have their own economic/political centres, and their supra-nationalism will be religious and cultural - the unity, voluntarily entered into, of the Saved.
34. Communist autocracy melts towards Social Democracy as the hard-line proton equivalent is superseded by a soft-line proton equivalent which will co-exist with the soft-line electron equivalent of what may well be an embryonic Social Transcendentalist Party in the neutron equivalent of democratic nationalism. The soft line is middle ground, and hence democratic, whereas the hard line is extreme, whether autocratic, as in the case of the Communist Party, or theocratic, following the democratic achievement of religious sovereignty by the People, and the consequent bearing of 'sins of the world' by a Social Transcendentalist administration in a regional centralized aside to the ultimate mass sovereignty. Once such a theocratic sovereignty comes to pass, as ultimately it must, the supercross will have effectively eclipsed the star, and there will no longer be need of a democratic compromise between the two. Conceived in terms of our T-like framework, it would seem that the neutron equivalent of the national State is rather more bureaucratic, and feminine, than democratic, if by 'democracy' we mean a compromise, or balance, between protons and electrons, social democracy and social theocracy, the soft Right and the soft Left:-
with, of course, the possibility of a truly liberal compromise party coming in-between the soft proton and electron positions, thereby constituting a Christic trinity of democratic options. However, the relativity of a social democracy should not, as with a capital democracy, be economically conditioned, since there can be no scope for capitalist exploitation of the People by a plutocratic elite, but would effectively be with regard to the degree to which the People should be economically sovereign on the one hand, primarily that of social democracy, and to the emergence of a social theocratic alternative on the other hand, which would have the religious sovereignty of the People as its long-term goal and be working towards the democratic establishment of religious sovereignty and, by implication, the supersession of democratic relativity in due course. My belief is that considerations of socialist economics, and its corollary of collectivism vis-à-vis state ownership of the means of production, will be paramount in the early stages of Social Democracy, until such time as Social Transcendentalism acquires greater definition and religious considerations accordingly predominate, leading, eventually, to a full-blown social theocracy in which there is neither state ownership nor collective ownership of the means of production but Centre trusteeship of those means - less materialist than cultural - in the interests of the religiously sovereign People.
35. Impossible to conceive of a free and genuine transvaluation, in regard to the acceptance of religious sovereignty by the People, without the concomitant necessity of nature being extensively undermined and transcended, so that the People will not be exposed to the open-society acceptance of and acquiescence in nature which keeps them tied to the alpha and in no position to accept the omega - at least not fully, and hence to a completely transvaluated extent. An acknowledgement of the Holy Spirit is, of course, possible in an open-society context. But there is a great deal of difference between acknowledging and actually being it ... compliments of a democratic acceptance of religious sovereignty through the Second Coming. Only after nature has been effectively eclipsed by historical progress ... can a genuine transvaluation be embraced; one that is more than in name only, but essentially a matter of life-and-death for its recipients. For it is either nature or the Holy Spirit, not both! The People must choose and be aware of the consequences of their choice. And they must have the means to survive above and beyond nature once that choice has been made, since being able to transcend nature positively as well as negatively, constructively as well as destructively, is a precondition of such a choice, without which it cannot reasonably be entertained.
36. Antinaturalism is a precondition of supernaturalism. Unless one is first against nature, one cannot be for supernature. For supernature cannot thrive while nature is extant, but only after it has been overcome.
37. Literature, when true to itself, is as superior to music as truth to goodness, or joy to love. Superior, that is to say as the Holy Spirit to Christ, the pursuit of joy through truth to the achievement of love through goodness. But only he who is true will pursue literature truthfully.
(as in the
39. Sculpture is fundamentally a pagan art form, an art of the alpha star, and is never 'truer' to itself than when strength and pride are its chief concerns.
40. If sculpture, when most 'true' to itself, corresponds to the Father and music to the Son, then painting, when most 'true' to itself, corresponds to the Blessed Virgin and literature ... to the Holy Spirit. A naturalistic society will have a sculptural bias, in contrast (as alpha vis-à-vis omega) to the literary bias of an idealistic society. Conversely, a realistic society will have a painterly bias, in contrast (as purgatory vis-à-vis the world) to the musical bias of a materialistic society. Contemporary Western society, being materialistic, is a predominantly musical society, with love, the essence of music, being its principal concern. In this moon-struck society the other arts are, to varying extents, marginalized and/or 'bovaryized', in accordance with the prevailing materialism. Painting is no less subordinate to music than Catholicism to Protestantism, or the Blessed Virgin to Christ - the converse of what used to be the case in the Catholic Middle Ages, when realism and, hence, painting was the principal art form.
41. Authoritarian monarchism is the autocracy of the Father; feudal democracy (or constitutional monarchy) the democracy of the Father; Catholicism the theocracy of the Father. Cromwellian dictatorship is the autocracy of Christ; parliamentary democracy the democracy of Christ; Protestantism the theocracy of Christ. Soviet Communism is the autocracy of the Holy Ghost; Social Democracy the democracy of the Holy Ghost; Social Transcendentalism the theocracy of the Holy Ghost. It is my belief that whereas autocracy starts out strongly in the context of the Father, it becomes progressively weaker as we move via the autocracy of Christ to the autocracy of the Holy Spirit, whereas, from the converse standpoint, theocracy starts out weakly in the theocracy of the Father and becomes progressively stronger as we move via the theocracy of Christ to the theocracy of the Holy Spirit. Hence one could speak of a strong autocracy of the Father (authoritarian monarchy), a medium-strong autocracy of Christ (Cromwellian dictatorship), and a weak autocracy of the Holy Ghost (communism). In contrast to which we would find a weak theocracy of the Father (Roman Catholicism), a medium-strong theocracy of Christ (Protestantism), and a strong theocracy of the Holy Spirit (social transcendentalism). The democratic positions of the Father (feudalism), the Son (parliamentarianism), and the Holy Spirit (social democracy) would be relatively medium strong in each case, as befitting a middle-ground context.
42. However, although the Trinitarian divisions listed above pertain to Western civilization, and thus to the 'modern world', beginning in Feudalism, progressing to Capitalism, and culminating in Socialism, they have no real relevance to the East, neither Near nor Far. In fact, it is precisely because Western civilization is a transvaluated one, beginning in autocracy and progressing via democracy to theocracy, that it is the 'modern world', and hence evolutionary. For Eastern civilization had no such transvaluation, but was rooted in theocracy, the theocracy, more specifically, of the Creator (Jehovah, Allah, etc.) from which, to a limited extent, democratic and autocratic alternatives stemmed in due devolutionary fashion. Thus while the West was evolutionary, the 'ancient world', as we may call the East, remained largely devolutionary and, as regards Islam and Judaism, continues to remain so to this day, being rooted in Creator-theocracy and having no evolutionary momentum or dynamic, neither in regard to the Father, the Son, nor the Holy Spirit, as outlined above in the successive progressions of Western civilization from Feudalism to Socialism via Capitalism. Where the devolutionary regression from theocracy to autocracy via democracy applies, as in the Islamic world, we are effectively dealing with ancient-world primitivism, with a naturalism that, being untransvaluated, remains diametrically opposed to the evolutionary realism, materialism, and idealism of the successive stages, or manifestations, of Western civilization. Certainly no transvaluation can be expected where this ancient-world mentality prevails, as throughout the Islamic world, and it is my belief that it will not be possible for the evolutionary dynamic of Western civilization to attain to its peak in the theocracy of the Holy Spirit, the theocracy of theocracies and omega-of-omegas, until and unless those peoples still enslaved to the theocracy of the Creator, the alpha-of-alphas, have been freed from their enslavement and encouraged to join the evolutionary march of the free spirit towards its omega destination in total salvation. Then and only then will the triumph of the West be complete, and its evolutionary dynamism fully vindicated!
43. Sculpture, being naturalistic, is the oldest of the arts, the one most pertinent to the 'ancient world', with its untransvaluated binding to alpha theocracy. Then comes painting, which is essentially a Western art form, and one especially pertinent to the feudal and medieval manifestations of the 'modern world', with its worldly realism. After which we find music which, in its lunar materialism, is the art form most relevant to the capitalist and liberal manifestations of the modern world, the contemporary age par excellence. Finally we have literature, the youngest and most idealistic of the arts, which should reach full maturity in the socialist and transcendentalist manifestations of the 'modern world', the age which, though inevitable, will not fully materialize until the 'ancient world' is finally defeated and civilization progresses to an unequivocal identification with omega theocracy. Then and only then will idealism have reached a civilized peak and literature, preferably on computer disc, along with it, a literature which is so truth orientated as to be effectively superconceptual, the prelude to pure meditation.
44. Alpha and omega are incommensurable, and until alpha is discredited and overthrown, omega will lack credibility and true moral standing. It will remain more a dream than an actuality. Hence not only the defeat of the 'ancient world', but of nature, autocracy, strength.
45. Though literary tapes, or cassettes of the spoken word, have a right to existence and are of an unquestionable benefit to society, they are as inferior to computer discs, for purposes of literary dissemination, as ... the oral transmission of literature to the printed word, the reason being that the audible, being naturalistic, is inferior to the optical, which, in its idealism, stands to the former as light to heat, or omega to alpha. If literary dissemination begins orally, it ends optically, whether through the printed word or, increasingly in the future, through the electronic word on the Visual Display Unit (VDU) of computers. If the oral transmission of the word is populist, then its optical transmission can only be classical, an omega flowering from an alpha soil. Thus as the oral transmission of the word through the medium of cassettes is alpha, and hence pertinent to an autocratic stage of People's civilization (the civilization of the Holy Ghost), it should follow that this autocratic populism will, in due course, be superseded by a democratic balance, as it were, between literary cassettes and literary discs, or computer discs used for literary purposes, which should in turn be superseded by a theocratic classicism in which, compliments of the acceptance of religious sovereignty by the People and its concomitance of salvation in the light, literary discs become the presiding norm, a norm paving the way, through the word as light, for the spiritual light-of-lights in the contemplative purism of ultimate essence, the full-flowering of the superconceptual in transcendental meditation.
46. Race is to the devolutionary ancient world what class, profession, and ideology (in that order) are to the evolutionary modern one, that is to say, the principal social characteristic of the age of naturalism, no less than class is the principal social characteristic of the age of realism, profession the principal social characteristic of the age of materialism, and ideology the principal social characteristic of the age of idealism. Using Spenglerian epochal distinctions, one might argue that race corresponds to 'Historyless Chaos', class to 'the Culture', profession to 'the Civilization', and ideology to 'Second Religiousness' - in that chronological order of historical periods stretching from the alpha to the omega of human civilization. Thus one might define the twentieth century as the age of the profession par excellence, since it corresponded to the age of materialism, 'the Civilization' in Spenglerian parlance, and thus to the Christic period of Western civilization, with particular reference to its political and economic manifestations in Liberalism and Capitalism. The coming age of idealism, on the other hand, can only be ideological, as befitting its spiritual essence as the evolutionary period corresponding to the Holy Ghost, and such an ideological integrity can only be in opposition to racism, as, superseding both class and profession, it strives to extend its omega bias at the expense of outmoded alpha naturalism, of which race is, as already remarked, the chief social characteristic. Now just as class, being realistic, is wilful, and profession, being materialistic, intellectual, as pertaining to the world and purgatory respectively, so race, being naturalistic, is soulful, and ideology, being idealistic, spiritual, as pertaining to alpha and omega, or paganism and transcendentalism respectively. Now, no less than profession eclipsed class in the former context, so ideology must eclipse race in the latter one - and eclipse it not merely relatively, as in the former context, but absolutely, as befitting the incommensurability, within their extreme contexts, of alpha and omega, the ancient world and the furthest reach of the modern one.
47. No less than autocracy, democracy, and theocracy constitute a sort of Blessed Trinity of masculine options stretching from alpha to omega, so do science, politics, and religion ... in that order. For science is to autocracy what politics is to democracy and religion to theocracy, which is to say, its practical essence, and no less than autocracy is scientific, so democracy is political and theocracy religious. In the West, or 'modern world', science is objective and religion subjective, as reflecting the centrifugal and centripetal natures of alpha and omega, with their corollary of collectivism and individualism, society and selfhood respectively. In the East, or 'ancient world', science is/was subjective and religion objective, given the fact that, in contrast to the West, Eastern civilization was rooted in theocracy and thus, by implication, in a centrifugal and collective religion which had an objective essence vis-à-vis the Creator and His worship/propitiation thereof, whereas science, appertaining to the autocratic, could only be centripetal and individual, as befitting the subjective. Hence the science of astrology, or the 'influence' of the 'heavenly bodies' on the individual, which followed from a subjective premise, and which existed in antithetical complement to the religious objectivity of astronomy. To us Westerners, astrology is occult and astronomy science, but that is only because, unlike the ancient East, we are transvaluated, and thus disposed to regard the objective scientifically and the subjective religiously, albeit our own religious subjectivity is quite distinct from the scientific subjectivity of astrology, in consequence of which we are not disposed to regarding astrology in genuinely religious terms. Our God is not the Creator, viz. Jehovah, Allah, etc., but the Father - Son - and Holy Ghost of the Blessed Trinity in progressively more omega-oriented subjective terms.
48. The Pilgrimage to Mecca, which is so crucial to
world, is a reflection of the collectivism of alpha-oriented
is thus something totally alien to and inconceivable within the
Western society. To us, the crowd is a
refutation of God, i.e. omega-oriented subjectivity, and thus not
that we can interpret in religious terms, since more congenial, in its
alpha-oriented objectivity, to modern science, wherein the centrifugal
precedence over the centripetal, and the individual is accordingly
to the collective. No less than we
reject collectivism with regard to religion, the East rejects
with regard to it, considering that alpha and omega are antithetical,
which pertains to the one is effectively a threat to and refutation of
other. The lone figure of Christ,
suffering by Himself in the
perhaps the most paradoxical of all Christian sects, the reason
being that they endeavour to reconcile Christ with Jehovah, the 'modern
with the 'ancient one', and to speak of the former through the latter. But in practice this is a contradiction in
terms, since Christ appertains to the Western world, with particular
to its bourgeois manifestation, whereas Jehovah, like Allah, appertains
Eastern one, the world rooted in Creator theocracy and enslaved by it. Jehovah is the alpha and Christ to some
extent the omega, at any rate to the extent of affirming the 'Kingdom
Heaven' within the self, and thus effectively pointing in the
of the Holy Spirit, the omega-of-omegas which is diametrically
the alpha-of-alphas, viz. Jehovah. Those
who uphold belief in Jehovah are simply the slaves of objective
theocracy. For Jehovah is alone sovereign. Those, on the other hand, who believe in the
50. The autocracy of drinking wine, beer, or cola from a bottle. The theocracy of drinking wine, beer, or cola from a can. The democracy of drinking wine, beer, or cola from either a bottle into a glass on the Right or a can into a glass on the Left, with the possibility of a liberal, centrist compromise between the two in the guise, more probably, of barrel into glass. Now since, in my view, wine corresponds to the Father, beer to the Son, and cola to the Holy Ghost, it will follow that wine drunk from a bottle, a glass, or a can corresponds to the autocracy, democracy, and theocracy of the Father; beer drunk from a bottle, a glass, or a can corresponds to the autocracy, democracy, and theocracy of Christ; and cola drunk from a bottle, a glass, or a can corresponds to the autocracy, democracy, and theocracy of the Holy Spirit. If there is or could be such a thing as the bureaucracy of drinking wine, beer, or cola, as relative to the Blessed Virgin, and hence by worldly implication to a bodily neutrality in between proton and electron extremes, it would probably take the form of barrels, kegs, containers, etc., though I, for one, rather doubt the applicability of such mind-altering drinks to a bureaucratic and hence feminine mean, preferring to speculate in terms of the applicability of milk and fruit juices to it within a bottle - glass - can/carton triad stretching from fruit juices in the context of the Father, or the bureaucracy thereof, to flavoured milk and/or milk shakes in the context of the Holy Ghost via plain milk in the context of Christ, milk having to do with the Mother (Blessed Virgin) and thus being closer to the Son than, say, fruit juices, which are rather more naturalistic in their derivation from nature (fruit) and vitamin-providing essence. To me, fruit juices are the bureaucratic complement to wine, no less than milk to beer and milk shakes to cola.